宗鏡錄 28.6

28.6

答謂三乘果德。體周照。而用未周。故云八葉耳。若化。周塵道中。德滿十方。乃名十葉。今約少分。四攝四無量。故名取八也。一葉表一實。五葉表五乘。又心內辦正八。和合為蓮華體。故名八葉。又一切凡夫心處。雖未能自了。其內心亦自然而有八辦。合成蓮華形。今但視照此心。令其開敷。即是三昧實故。若視此心八葉之華。即得與理相應。此八葉者。四方即是表四攝。四隅即表如來四智。此華本來無生。即是菩提心。當知一切法門。皆是從心而所有也。若解是者。心華自然開。能見佛。如云心開意解。即此義也。開心者。即入無生門也。又心內有四種摩尼。一者月藏。即是聲聞人。月者清涼義。由有息煩惱焰暑氣。故名戒月藏。二者日藏。即緣覺。日即慧義。以大利慧。能乾十二因緣大河。故名慧日藏。三者萎華寶。即菩薩。三藏總持。辯才無邊。可得佛果寶故。菩薩如愚如朴。凡夫不知為知。如新淨華。菩薩知為不知。如萎華。故名萎華寶。四者寶淨。即諸佛是也。摩尼寶清淨光明成就。故名寶淨。此中諸寶。凡夫愚癡。不實。實不能知。須試。而後能知實實也。譬如有伽陀羅等。四種炭火。投於其中可試。以月藏投火中。雖不出。出俱變色。以此當知非真寶。又以日藏投火中。火中則變。出則歸本色。以此當知非寶。又以萎華寶投火中。雖不出。出俱不變。假使不變。猶雨寶有失。以此當知非勝寶。又以寶淨摩尼寶投火中。雖不出。出俱不變。又雨寶無盡。初二寶為下寶。中一寶為中寶。後一寶為勝寶。如是心內四種真摩尼。試實不實。何以得知。有無量四魔。以聲聞投小叫喚地獄中已。雖不出。出俱生疲厭心。以此當知下劣性。又以緣覺投大叫喚地獄中已。於其中則生疲厭心。出則得本心。又以菩薩投火燒熱地獄中。雖不出。出俱不變。而恭敬善知識處漸有闕。由是當知。雖不變少有失乎。又以佛投阿鼻大地獄中。雖不出。出俱不變。亦無怖畏心。亦復供養善知識。度諸眾生。示現八相而不休息。常於諸道中。代一切眾生受諸苦惱。無疲厭心。譬如輪王寶馬。一剎那周行四天下。而復於一切時中。一切剎那中。周行塵方不生疲厭。又云。一切諸眾生從本以來。同一實性相。覺時不增。迷時不減。不問凡聖。唯此一大日毘盧遮那之善巧性相。及妄念時不改。凡夫時善惡無記。種種一切煩惱妄想。所見種種一切諸法。國土山河。沙石瓦礫。樹木叢林。群獸雌雄。卵㲉強弱。互相食噉。牝牡婬欲。窟穴相奪。人間男女。偷盜劫掠。貪財貪色。貪名貪利。互相殺奪。乃至已生當生現生。一切惡法性相。乃至一切諸善法。已作當作現作。乃至璧玉金銀。赤白銅鐵珠珍珂貝。一切華香幡蓋。宮殿樓閣。凡一切諸所用物像。皆此大日毘盧遮那度生德用。全此法界身雲。何以故。若離此相已外。諸佛以何方便。化度一切眾生類。是故法界一法。皆諸佛法。然一切凡夫違諸差別相。起種種異見。由不知忽爾無明。計種種異見。如經中所說。依正論釋。但是一善巧方便。盤迴屈曲。成所依華藏。於一一華葉中顯十佛。令知。相雖萬差。皆是毘盧遮那十身所作。十身差別。機感多端耳。又緣起陀羅尼有二。一淨緣起。如清渚起波。二染緣起。猶濁河鼓浪。清濁雖異。濕性無差。如淨緣返流聖地之中。染緣隨流凡境之內。凡聖雖別。一心湛然。此猶約迷悟似分。若直了一心。全成性起。無復凡聖之號。曷有清濁之文。

He answers: This means that regarding the fruition-virtues of the triyāna, their substance illuminates all around, yet their function is not yet fully comprehensive; therefore it is said to have eight petals. If they transform [beings], pervading the paths of dust-realms, with their virtues filling the ten directions, it is then called ten petals. Here, in terms of a lesser portion, the four means of embracing (saṃgrahavastu) and four immeasurables (apramāṇa) are taken, hence it is designated as eight. One petal represents the One Reality; five petals represent the five vehicles. Furthermore, within the citta, there are precisely eight petals that combine to form the lotus blossom's substance; therefore it is called eight petals. Moreover, in the citta-place of all ordinary beings, although they are not yet able to realize it for themselves, their inner citta also naturally possesses eight petals combining to form the lotus shape. Now, if one merely contemplates and illuminates this citta so as to make it blossom, that is the reality of samādhi. If one contemplates the eight-petaled flower of this citta, one will instantly accord with principle. As for these eight petals: the four cardinal directions represent the four means of embracing, and the four corners represent the tathāgata's four cognitions. This flower is originally unproduced; it is the bodhicitta itself. One should know that all dharma-gates exist from the citta. If one understands this, the flower of the citta opens naturally, and one is able to see the Buddha. As the saying goes, 'the mind opens and the intent is unlocked'—this is its meaning. Opening the mind is entering the gate of non-arising. Furthermore, within the citta there are four kinds of maṇis. The first is the Moon-Store, which is the śrāvaka. 'Moon' means cool and refreshing; because it quenches the burning heat of the flames of kleśas, it is called the Moon-Store of Precepts. The second is the Sun-Store, which is the pratyekabuddha. 'Sun' means wisdom; with great and sharp wisdom, it can dry up the great river of the dvādaśāṅgapratītyasamutpāda; hence it is called the Wisdom Sun-Store. The third is the Withered-Flower Jewel, which is the bodhisattva. Holding the total retention of the Tripiṭaka, with boundless eloquence, capable of attaining the jewel of the Buddha-fruition, the bodhisattva seems foolish and simple. While ordinary beings take not knowing to be knowing—like a fresh, clean flower—the bodhisattva takes knowing to be not knowing—like a withered flower; hence it is called the Withered-Flower Jewel. The fourth is the Jewel-Purity, which is the Buddhas. The maṇi jewel's pure radiance is perfected; hence it is called Jewel-Purity. Among these jewels, foolish ordinary beings are untrue and truly cannot know them; they must be tested before one can truly know their reality. For instance, there are four kinds of charcoal fires such as khadira; one may test them by casting them therein. When the Moon-Store is cast into the fire, both before and after coming out its color changes; by this one should know it is not a true jewel. When the Sun-Store is cast into the fire, inside the fire it changes, but upon coming out it returns to its original color; by this one should know it is [still] not [the highest] jewel. When the Withered-Flower Jewel is cast into the fire, both before and after coming out it does not change; even though it does not change, its raining of jewels still has lapses; by this one should know it is not the supreme jewel. When the Jewel-Purity maṇi is cast into the fire, both before and after coming out it does not change, and it rains jewels without end. The first two jewels are inferior jewels; the middle one jewel is a middling jewel; the last one jewel is the supreme jewel. In this way, as for the four kinds of true maṇis within the citta, tested as to whether they are real or unreal, how can they be known? There are immeasurable four māras. When a śrāvaka is cast into the Raurava Hell, both before and after coming out weary and averse thoughts arise; by this one should know the inferior nature. When a pratyekabuddha is cast into the Mahāraurava Hell, inside it a weary and averse thought arises, but upon coming out he regains his original mind. When a bodhisattva is cast into the Tapana Hell, both before and after coming out he does not change, yet in revering good spiritual friends there is gradually a defect; from this one should know that, although unchanging, there is a slight lapse. When a Buddha is cast into the Avīci Great Hell, both before and after coming out he does not change, nor does he have any fear; he also continues to make offerings to good spiritual friends, delivers all sentient beings, and manifests the eight aspects without rest. Always within the various destinies, he undergoes all suffering and affliction on behalf of all sentient beings without any weary or averse thoughts. He is like the wheel-turning king's precious horse, which in a single kṣaṇa circles the four continents, and furthermore at all times and in every kṣaṇa circles the dust-like lands without giving rise to weariness. It is also said: All sentient beings from the beginning have the same true nature and characteristics. They do not increase at the time of awakening, nor decrease at the time of delusion. Regardless of whether ordinary or sage, there are only the skillful nature and characteristics of this One Mahāvairocana, which do not alter even at the time of false thoughts. In the ordinary being's state, the good, evil, indeterminate, and all manner of kleśas and conceptual projections; all the various dharmas seen—lands, mountains, rivers, sand, stones, tiles, rubble, trees, thickets, forests, herds of beasts male and female, eggs and shells, strong and weak devouring one another, male and female lust, caves and dens plundered from one another, men and women in the human world stealing and robbing, greedy for wealth and sex, greedy for fame and profit, murdering and plundering one another, down to all nature and characteristics of unwholesome dharmas already arisen, yet to arise, or currently arising; down to all wholesome dharmas already done, yet to be done, or currently being done; down to jade, gold, silver, red and white copper, iron, pearls, rare jewels, mother-of-pearl, and shells, all flowers, incense, banners, and canopies, palaces and towers—every single useful object and image is the virtuous function of this Mahāvairocana in delivering beings, completely constituting this cloud of the dharmadhātu body. Why is this? If apart from these characteristics, by what skillful means could the Buddhas transform and deliver all types of sentient beings? Therefore, every single dharma of the dharmadhātu is the Buddhas' Dharma. Yet, all ordinary beings run contrary to these differentiated characteristics and give rise to various disparate views; because they do not know, in sudden avidyā they conceptually construct various disparate views. As explained in the sūtras, commented upon according to the primary and secondary results, it is merely a single skillful means winding and bending to form the lotus-treasury that serves as the support, revealing ten Buddhas within each and every flower petal, in order to let it be known that although the characteristics have myriad differences, they are all produced by Vairocana's ten bodies; the differences among the ten bodies are merely due to the diverse capacities and responses. Furthermore, there are two kinds of dependent origination (pratītyasamutpāda) dhāraṇī: first, pure dependent origination, like waves arising on a clear islet; second, defiled dependent origination, like billows surging on a turbid river. Although clear and turbid differ, the nature of wetness does not vary. Just as pure conditions flow back into the sage realm, defiled conditions flow along within the ordinary sphere. Although ordinary and sage differ, the one mind is clear and still. This is still provisionally distinguished in terms of delusion and awakening; if one directly realizes the one mind, it entirely becomes the arising of nature, where there are no longer designations of ordinary and sage—how could there be any talk of clear and turbid?