宗鏡錄 32.3

32.3

答。所言眷屬者。皆是理內眷屬。眾生如。佛如。一如無二如。理性相關。故稱如來。為世間之父。一切眾生。為諸佛之子。若法門眷屬者。約自證法。則禪定為父。般若為母。而生真淨法身。若化他法。則方便為父。慈悲為母。而生應化佛身。從般若真性。起同體大悲。所有萬行莊嚴。皆是性起功德。必無心外法而為主伴。如般若經云。欲為佛親侍者。及內眷屬等。應學般若。般若即心靈之性故。是以諸佛菩薩。凡有施為。皆是內祕外現。不捨道法。現凡夫事。如華嚴入法界品云。復次善男子。菩薩以般若波羅蜜為母。方便善巧為父。檀那波羅蜜為乳母。尸羅波羅蜜為養母。忍辱波羅蜜為莊嚴具。精進波羅蜜為養育者。禪那波羅蜜為浣濯人。善知識為教授師。一切菩提分為伴侶。一切善法為親屬。一切菩薩為兄弟。菩提心為家。如理修行為家法。諸地善法為家處。得諸忍法為家族。大願現前為家教。以清淨智滿足諸行為順家法。勸發勤修不斷大乘為紹家業。法水灌頂一生所繫菩薩為王太子。成就廣大真實菩提為淨家族。鴦崛魔羅經云。佛言。一切眾生有如來藏。一切男子皆為兄弟。一切女人皆為姊妹。乃至女有佛藏。男亦如是。云何一性而自染著。以一性故。是故如來淨修梵行。住於自地。不退轉地。得如來地。維摩經偈云。智度菩薩母。方便以為父。一切眾導師。無不由是生。法喜以為妻。慈悲心為女。善心誠實男。畢竟空寂舍。弟子眾塵勞。隨意之所轉。道品善知識。由是成正覺。諸度法等侶。四攝眾妓女。歌詠誦法言。以此為音樂。總持之園苑。無漏法林樹。覺意淨妙華。解脫智慧果。八解之浴池。定水湛然滿。布以七淨華。浴此無垢人。象馬五通馳。大乘以為車。調御以一心。遊於八正路。相具以嚴容。眾好飾其姿。慚愧之上服。深心為華鬘。富有七財寶。教授以滋息。如所說修行。迴向為大利。四禪為床座。從於淨命生。多聞增智慧。以為自覺音。甘露法之食。解脫味為漿。淨心以澡浴。戒品為塗香。摧滅煩惱賊。勇健無能踰。降伏四種魔。勝幡建道場。崇福疏云。實德內資。長養如母。方便外攝。度生稱父。內證深法。悅已智心。喜樂盈懷。故名為妻。肇師云。慈悲之心。虛而外適。其性柔弱。隨物不違。故如女也。善心力大。滅惡盡原。真證相應。故名為男。所證二空之理為其舍宅。外障六塵風雨。內去三毒之蟲。又有非真要。時復暫遊。空為理宗。以為常宅。故云畢竟空寂舍。能轉塵勞眾生。以成佛法。昔無明郎主。恩愛魔王。今化令隨道。名為弟子。故云弟子眾塵勞。隨意之所轉。乃至三十七品之知識。六度萬行之法侶。為真實道畔。助成菩提。四攝廣被。令人喜悅。如妓女。讚誦法言。令人愛味。如音樂。以總持為苑。能攝諸法。以無漏為林。能除熱惱。以七覺淨妙之華。成八解智慧之果。湛然定水恒開覺華。用一乘為車。五通為馬。御之以一心。遊行八正道。乃至妙相嚴容。眾好飾體。慚愧為服。深心為鬘。具七聖之財。踞四禪之座。入多聞寶藏。從淨命而生。飲解脫一味之漿。得甘露究竟之食。破八萬煩惱。成五分法身。降四種魔軍。圓三菩提道。若主若伴。若因若緣。皆是宗鏡卷舒。心之體用。未曾一法建立。從外而生。

Answer: What are called retinues are entirely retinues within principle. The tathatā of sentient beings and the tathatā of buddhas are one tathatā without two tathatās. Because the nature of principle is interrelated, the Tathāgata is called the father of the world, and all sentient beings are the children of the buddhas. As for the retinue of Dharma gates: in terms of the Dharma of personal realization, dhyāna-concentration is the father and prajñā is the mother, producing the truly pure dharmakāya. In terms of the Dharma of transforming others, expedient means are the father and loving-kindness and compassion are the mother, producing the responsive and manifest buddha bodies. From the true nature of prajñā, great compassion of identical substance arises. All the adornments of the myriad practices are virtues arising from the nature. There are definitely no dharmas outside the mind to serve as host and companion. As the Prajñāpāramitāsūtra says: 'Those who wish to become personal attendants of the Buddha and his inner retinue, and so forth, should study prajñā.' This is because prajñā is the wondrously sentient nature of mind. Therefore, whenever the buddhas and bodhisattvas perform any actions, they are always inwardly concealed and outwardly manifested, not abandoning the qualities of the Path while displaying the affairs of ordinary beings. As the Chapter on Entering the Dharmadhātu in the Avataṃsakasūtra says: 'Furthermore, good son, the bodhisattva takes the perfection of wisdom (prajñāpāramitā) as mother, skill-in-means as father, the perfection of giving (dānapāramitā) as wet nurse, the perfection of ethical discipline (śīlapāramitā) as foster mother, the perfection of forbearance (kṣāntipāramitā) as ornament, the perfection of vigor (vīryapāramitā) as rearer, the perfection of meditation (dhyānapāramitā) as washer, spiritual friends as instructors, all factors of bodhi as companions, all wholesome dharmas as relatives, all bodhisattvas as brothers, the bodhicitta as home, cultivating according to principle as family rules, the wholesome dharmas of the grounds as the family estate, attaining the forbearances as the family clan, the arising of great vows as family instruction, fulfilling all practices through pure wisdom as compliance with family rules, encouraging the diligent cultivation of the Mahāyāna without interruption as continuing the family lineage, the bodhisattva bound to one birth who receives the water of the Dharma in consecration as the crown prince, and accomplishing vast and true bodhi as purifying the family clan.' The Aṅgulimālīyasūtra says: 'The Buddha said: "All sentient beings possess the tathāgatagarbha; all men are brothers, and all women are sisters. Up to: women possess the buddhagarbha, and men are also like this. Why should one single nature give rise to self-defilement? It is because of this one nature that the Tathāgata purely cultivates brahma-conduct, abides on his own ground, the non-retrogressing ground, and attains the ground of the Tathāgata."' A verse in the Vimalakīrtisūtra says: / 'The perfection of wisdom is the mother of the bodhisattva, / And skill-in-means is the father; / All guides of the multitude / Are without exception born from these. / Dharma-joy is taken as wife; / The mind of loving-kindness and compassion is the daughter; / The wholesome mind of sincerity and truth is the son; / And ultimate emptiness and tranquility are the dwelling. / The disciples are the multitude of defilements, / Turned according to one's wish; / Spiritual friends are the factors of the Path: / By these one achieves right enlightenment. / The various perfections and dharmas are peers and companions, / And the four means of embracing are the singing girls; / Singing and chanting the words of the Dharma, / They take this as their music. / The garden and park of dhāraṇī, / The forest grove of undefiled dharmas, / The pure and wondrous flowers of the awakening mind, / And the fruit of the wisdom of liberation; / The bathing pond of the eight liberations, / Filled to the brim with the water of concentration; / Spread with the flowers of the seven purities, / It bathes this unstained person. / The five superknowledges gallop like elephants and horses, / The Great Vehicle is taken as the cart; / Steered by one mind, / One roams upon the eightfold correct path. / Adorned in countenance with the complete marks, / The secondary signs embellish one's posture; / Conscience and shame are the supreme robes, / And the profound mind is the flower garland. / Richly endowed with the seven treasures of wealth, / Instructing so as to increase them; / Cultivating as taught, / Dedication is the great profit. / The four dhyānas are the seat, / Born from pure livelihood; / Much learning increases wisdom, / Serving as the sound of one's own awakening. / The food of the Dharma of ambrosia, / The flavor of liberation is the drink; / Purifying the mind through bathing, / The categories of morality are the scented ointment. / Destroying the thieves of kleśa, / Valiant and robust beyond compare; / Subduing the four kinds of māras, / One hoists the banner of victory and establishes the bodhimanda.' / The Commentary of Chongfu says: 'Actual virtues provide internal sustenance, nurturing like a mother; expedient means encompass externally, delivering beings and being termed the father. Inwardly realizing the profound Dharma pleases one's own wisdom-mind, joy and bliss filling the breast; hence it is named the wife.' Master Zhao says: 'The mind of loving-kindness and compassion is empty and complies outwardly; its nature is gentle and soft, conforming to things without resisting; hence it is like a daughter. The wholesome mind has great strength, eradicating evil to its very source and according with true realization; hence it is named the son. The principle of the twofold emptiness that is realized is one's dwelling: outwardly shielding from the wind and rain of the six dusts, and inwardly expelling the vermin of the three poisons. Furthermore, that which is not truly essential is only visited temporarily from time to time; emptiness is the source of principle, taken as the permanent dwelling; hence it says "ultimate emptiness and tranquility are the dwelling." Being able to transform sentient beings of defilement to accomplish the buddhadharma: what were once the master of ignorance and the māra-king of affection are now converted to follow the Path and called disciples; hence it says "the disciples are the multitude of defilements, turned according to one's wish." Up to: the spiritual friends of the thirty-seven factors [of bodhi] and the Dharma-companions of the six pāramitās and myriad practices are true path-companions, assisting in the completion of bodhi. The four means of embracing widely encompass, causing people to rejoice, like singing girls; praising and chanting the words of the Dharma causes people to delight in the flavor, like music. Taking dhāraṇī as the park, it can subsume all dharmas; taking the undefiled as the forest, it can eliminate burning anguish; through the pure and wondrous flowers of the seven factors of awakening, one accomplishes the wisdom-fruit of the eight liberations; the crystal-clear water of concentration constantly blossoms with the flowers of awakening. Using the One Vehicle as the cart and the five superknowledges as the horses, steered by the one mind, one travels along the eightfold correct path. Up to: the wondrous marks adorn one's countenance, the secondary signs embellish one's form, conscience and shame are the robes, the profound mind is the garland, possessing the wealth of the seven noble ones, occupying the seat of the four dhyānas, entering the treasure house of much learning, born from pure livelihood, drinking the syrup of the single flavor of liberation, obtaining the ultimate food of ambrosia, destroying the eighty thousand kleśas, accomplishing the five-part dharmakāya, subduing the four kinds of māra-armies, and perfecting the path of the three bodhis. Whether host or companion, cause or condition, all are the unfurling and rolling up of the mirror of the source, the substance and function of the mind; never has a single dharma been established that arose from the outside.