宗鏡錄 24.7.4

24.7.4

一剎那中。 有生住滅三相之喻也。 又如香積佛國之香飯。 經云。 無盡戒定慧。 解脫。 解脫知見。 功德具足者。 所食之餘。 終不可盡。 以一心真如無盡之理。 五分法身資熏之功。 自體性空無作妙用。 豈有盡乎。 又云。 若未發大乘意食此飯者。 至發意乃消。 已發意食此飯者。 得無生忍。 然後乃消。 已得無生忍食此飯者。 至一生補處。 然後乃消。 譬如有藥。 名曰上味。 其有服者。 身諸毒滅。 然後乃消。 此飯如是。 滅除一切諸煩惱毒。 然後乃消。 如諸大菩薩。 雖復捨生受生。 後身之中。 識中有種子。 種子遇緣。 還生。 香飯。 相續不斷。 流至初地。 發無漏心。 斷惑證真。 名之為消。 非是食滅名為消也。 故知食此飯者。 何法不消。 又云。 彼國菩薩。 聞香入律。 即獲一切德藏三昧。 得此三昧者。 菩薩所有功德。 皆悉具足。 是以若從香入法界。 自身即是眾香世界。 自心即是香積如來。 無量功德。 一心圓滿。 悟入此者。 何假外求。 香界既然。 十八界亦爾。 盡是栖神之地。 皆為得道之場。 如阿難白佛言。 未曾有也。 世尊。 此香飯能作佛事。 佛言。 如是如是。 阿難。 或有佛土。 以佛光明而作佛事。 有以諸菩薩而作佛事。 有以佛所化人而作佛事。 有以菩提樹而作佛事。 有以佛衣服臥具而作佛事。 有以飯食而作佛事。 有以園林臺觀而作佛事。 有以三十二相八十隨形好而作佛事。 有以佛身而作佛事。 有以虛空而作佛事。 眾生應以此緣。 得入律行。 有以夢。 幻。 影。 響。 鏡中像。 水中月。 熱時焰。 如是等喻而作佛事。 有以音聲語言文字而作佛事。 或有清淨佛土。 寂寞。 無言。 無說。 無示無識。 無作無為。 而作佛事。 如是阿難。 諸佛威儀進止。 諸所施為。 無非佛事。 阿難。 有此四魔八萬四千諸煩惱門。 而諸眾生為之疲勞。 諸佛即以此法而作佛事。 是名入一切諸佛法門。 菩薩入此門者。 若見一切淨好佛土。 不以為喜。 不貪不高。 若見一切不淨佛土。 不以為憂。 不礙不沒。 但於諸佛生清淨心。 歡喜恭敬。 未曾有也。 諸佛如來。 功德平等。 為教化眾生故。 而現佛土不同。 阿離。 汝見諸佛國土地有若干。 而虛空無若干也。 如是見諸佛色身有若干耳。 其無礙慧無若干也。 又如華嚴經中。 具足優婆夷。 得菩薩無盡福德藏解脫門。 能於如是一小器中。 隨諸眾生種種欲樂。 出生種種美味飲食。 悉令充滿。 乃至東方一世界。 不可說不可說佛剎微塵數世界中。 所有一生所繫菩薩。 食我食已。 皆菩提樹下。 坐於道場。 降伏魔界。 成阿耨多羅三藐三菩提。 如東方。 南西北方四維上下。 亦復如是。 又如明智居士。 得隨意出生福德藏解脫門。 爾時居士。 知眾普集。 須臾繫念。 仰視虛空。 如其所須。 悉從空下。 一切眾會。 普皆滿足。 然後復為說種種法。 所謂得美食而充足者。 與說種種集福德行。 離貧窮行。 知諸法行。 成就法喜禪悅食行。 修習具足諸相好行。 增長成就難屈伏行。 善能了達無上食行。 成就無盡大威德力降魔怨行。 得好飲而充足者。 與其說法。 令於生死。 捨離愛著。 入佛法味等。 且如優婆夷器內。 明智居士空中。 隨意而出無限珍羞。 繫念而雨眾多美食。 凡來求者。 皆赴所須。 得之者。 盡證法門。 食之者。 咸成妙道。 可謂無一塵而不具足佛事。 無一法而不圓滿正宗。 但隨眾生心。 應所知量。 循業發現。 所見不同。 外道見為自然。 凡夫見為生死。 聲聞見為四諦。 緣覺見為因緣。 小菩薩見為但空。 大菩薩見為中道。 諸佛見為實相。 若入宗鏡。 諸見並融。 色塵為佛事者。

In a single kṣaṇa, there is the metaphor of the three characteristics: arising, abiding, and cessation. Furthermore, it is like the fragrant rice of the Buddha land of Fragrance Accumulation (Gandhahastin / Sarvagandhasugandhadharā). A sūtra says: 'For one endowed with the merits of inexhaustible morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, the leftovers of what is eaten can never be exhausted.' Since the principle of the one mind's tathatā is inexhaustible, and by the function of perfuming that nurtures the fivefold dharmakāya, its own substance is empty of nature and an unconditioned, wondrous function—how could it ever be exhausted? It also says: 'If those who have not yet generated the aspiration for the Mahāyāna eat this rice, it is only digested once they generate the aspiration. If those who have already generated the aspiration eat this rice, it is only digested once they attain the anutpattikadharmakṣānti. If those who have already attained the anutpattikadharmakṣānti eat this rice, it is only digested once they reach the stage of being bound to one life [before awakening]. Just as there is a medicine called Superior Flavor: whoever takes it, all poisons in their body are eliminated, and only then is it digested. This rice is just like that: it eliminates all the poisons of the kleśas, and only then is it digested.' This is like the great bodhisattvas: although they cast off lives and take rebirth, in their subsequent bodies there are seeds within their consciousness. When the seeds encounter conditions, the fragrant rice arises again, continuous and unbroken, flowing up to the first bhūmi; then, generating the outflow-free mind, they sever delusion and realize the true, which is termed 'digestion'—it is not that the rice being consumed and destroyed is termed 'digestion.' Therefore, we know that for whoever eats this rice, what phenomenon is not digested? It also says: 'Bodhisattvas of that land enter the discipline upon smelling the fragrance, immediately obtaining the samādhi of the treasury of all virtues. For those who attain this samādhi, all merits of a bodhisattva are completely fulfilled.' Therefore, if one enters the dharmadhātu through fragrance, one's own body is itself the World of Multitudinous Fragrances, and one's own mind is itself the Fragrance Accumulation Tathāgata. Innumerable merits are perfected within the one mind; for one who awakens to and enters this, what need is there to seek externally? If it is thus for the sensory realm of fragrance, it is also the same for the eighteen dhātus: all are abodes of the spirit, and all are places for attaining the Way. As Ānanda said to the Buddha: 'It is unprecedented, World-Honoured One! This fragrant rice can perform Buddha-work.' The Buddha said: 'So it is, so it is, Ānanda. There are Buddha lands that perform Buddha-work through the light of the Buddha; some perform Buddha-work through bodhisattvas; some perform Buddha-work through emanations created by the Buddha; some perform Buddha-work through the Bodhi Tree; some perform Buddha-work through the Buddha's robes and bedding; some perform Buddha-work through food and drink; some perform Buddha-work through gardens, groves, and watchtowers; some perform Buddha-work through the thirty-two major marks and eighty minor signs; some perform Buddha-work through the Buddha's body; some perform Buddha-work through empty space, so that through this condition sentient beings can enter the practice of discipline; some perform Buddha-work through such metaphors as dreams, illusions, shadows, echoes, images in a mirror, the moon in water, or a mirage in the heat; some perform Buddha-work through sounds, spoken words, and written letters; and there are pure Buddha lands that perform Buddha-work through stillness, wordlessness, silence, lack of demonstration and discernment, and non-action and non-fabrication. In this way, Ānanda, all the deportment, movements, and actions of the Buddhas are nothing other than Buddha-work. Ānanda, there are these four māras and the eighty-four thousand doors of kleśas by which sentient beings are wearied; the Buddhas use precisely these dharmas to perform Buddha-work. This is called entering the dharma-door of all Buddhas. When a bodhisattva enters this door, if they see all pure and fine Buddha lands, they do not take delight in them, nor are they greedy or arrogant; if they see all impure Buddha lands, they do not feel distressed, nor are they obstructed or despondent. They merely generate a pure mind toward the Buddhas, with joy and reverence, [regarding it as] unprecedented. The merits of the Buddhas and Tathāgatas are equal; yet in order to teach and transform sentient beings, they manifest different Buddha lands. Ānanda, you see that the lands of the Buddhas are various, yet empty space is not various; likewise, you see that the physical bodies of the Buddhas are various, yet their unobstructed wisdom is not various.' Furthermore, in the Avataṃsakasūtra, the upāsikā Samantagambhīrāṭā attained the bodhisattva liberation-door of the inexhaustible treasury of blessings and virtue: she was able, from such a single small vessel, in accordance with the various desires and pleasures of sentient beings, to bring forth and fully satisfy them with various delicious foods and drinks, extending even to the east, where in worlds as numerous as the dust motes of ineffable-ineffable Buddha lands, all bodhisattvas bound to one life, having eaten her food, all sat in the bodhimaṇḍa under the Bodhi Tree, subjugated the realm of māras, and attained anuttarā samyaksaṃbodhi. As in the east, so too in the south, west, north, the four intermediate directions, the zenith, and the nadir. Furthermore, the householder Vidvān attained the liberation-door of the treasury of blessings and virtue that manifests at will: at that time, knowing that the assembly was universally gathered, the householder focused his mind for a moment and looked up into empty space; whatever they required all fell from space, completely satisfying the entire great assembly. Then he further expounded various dharmas for them: to those who were satisfied by receiving delicious food, he expounded the practices of accumulating various blessings and virtues, the practice of leaving poverty behind, the practice of knowing all phenomena, the practice of accomplishing the food of dharma joy and dhyāna delight, the practice of cultivating and perfecting all marks and signs, the practice of increasing and accomplishing that which is difficult to subdue, the practice of skillfully penetrating the unsurpassed food, and the practice of accomplishing inexhaustible great majestic power to subdue the adversaries of māra; to those who were satisfied by receiving fine drink, he expounded the Dharma for them, causing them to abandon attachment to birth and death and enter the flavor of the Buddha's Dharma, and so forth. Now, from within the upāsikā's vessel and from the householder Vidvān's empty sky, boundless delicacies emerged at will, and numerous fine foods rained down through focused mindfulness: all who came seeking had their needs met; those who received them fully realized the dharma-doors; and those who ate them all achieved the wondrous Way. It may indeed be said that there is not a single dust mote that does not fully possess Buddha-work, nor a single phenomenon that does not completely fulfill the orthodox source. Yet in accordance with the minds of sentient beings, corresponding to the measure of what they know, things manifest in following their karma, and what is seen differs: non-Buddhists see it as nature (svabhāva); ordinary beings see it as birth and death; śrāvakas see it as the four truths; pratyekabuddhas see it as conditioned origination; minor bodhisattvas see it as mere emptiness; great bodhisattvas see it as the Middle Way; and the Buddhas see it as the real mark. If one enters the mirror of the source, all views melt together. As for visible matter being Buddha-work: