宗鏡錄 48.67

48.67

答。是報身佛。由熏成故。以智為種。法身是無為斷惑所顯。不從種子生。以法報具足。能起化現。即化身是法報之用。唯報佛性。即是一切眾生聞熏種子。且如世間甘露葉上。霧露潤濕。滴入土中。一滴成一連珠。又更濕潤。生長芽莖。報佛性亦爾。我等第六識見分。及耳識見分。如同甘露葉。如來大乘教法。如似霧露。耳識第六識熏得大乘種子。似潤濕。落在第八識中。如入土中生得連珠。後數資熏。至成自受用報身佛。更遇濕潤生起芽莖。故知佛種全自熏成。初學之人。爭不仗於聞法之力。且眾生雖有正因性。須假緣因發起。如大智度論云。如經中說。二因緣。發起正見。一者外聞正法。二者內有正念。又如草木內有種子。外有雨澤。然後得生。若無菩薩。眾生雖有業因緣。無由發起。然欲弘揚佛法。剖析圓宗。應須性相雙明。總別俱辯。故法華經偈云。如是大果報。種種性相義。我及十方佛。乃能知是事。今宗鏡本意。要理事分明。方顯一心體用具足。若有體而無用。如有身而無手足。若有用而無體。如有手足而無身。若無身手。人相不具。若無體用。法身不圓。釋摩訶衍論云。自性清淨無漏性德。從無始來一向明白。亦無垢累。亦無染污。而以無明而熏習故。即有垢累。無明藏海。從無始來一向闇黑。亦無智明。亦無白品。而以本覺而熏習故。即有淨用。如是染淨。但是假立。染非實染。淨非實淨。皆是幻化。無實自性。故知染淨無體。隨熏所成。若離熏習之緣。決定無法可得。若無第八識所熏之體。萬法不成。以前眾多義門。成就唯識。即知無有一法。不從心化生。隨善惡以熏成。因修習而為種。似裹香之紙染。芬馥以騰馨。如繫魚之繩近。鯹羶而作氣。況異熟本識。堅住真心。聞善法熏。則淨種子增長。因惡法發。則染種子圓成。是以內則為因。雖然本有。外為緣助。須仗新熏。遂能起果酬因。為凡作聖。故經云。佛種從緣起。故知無法不熏成。是以多聞熏習之功。須親道友。積學鍊磨之力。全在當人。不可虛度時光。不勤妙行。如木中火性。是火正因。未遇人工。不成火用。如身中佛性。是佛正因。不偶淨緣。難成妙用。

Answer: It is the recompense body Buddha (saṃbhogakāya), because it is accomplished through perfuming, having wisdom as its seed. The dharmakāya is unconditioned, revealed through the severing of delusions, and does not arise from seeds. Because dharma and recompense are complete, they can give rise to transformed manifestations; thus the transformation body (nirmāṇakāya) is the function of dharma and recompense. Only the recompense Buddha-nature is the seed of hearing and perfuming for all sentient beings. For example, in the world, on an amṛta leaf, mist and dew moisten it, dripping into the soil; one drop forms a pearl, and with further moistening, it grows sprouts and stems. The recompense Buddha-nature is also like this. The darśanabhāga of our sixth consciousness and the darśanabhāga of the ear consciousness are like the amṛta leaf. The Tathāgata's Great Vehicle teachings are like the mist and dew. The ear consciousness and sixth consciousness, perfumed by the seeds of the Great Vehicle, are like the moistening. Falling into the eighth consciousness, it is like entering the soil and producing a pearl. Afterward, continually reinforced and perfumed, it reaches the fulfillment of the self-enjoyment recompense body Buddha; meeting further moisture, it gives rise to sprouts and stems. Therefore, know that the Buddha-seed is entirely accomplished through perfuming. How could a beginner not rely on the power of hearing the Dharma? Moreover, although sentient beings possess the nature of the direct cause (hetu), it must rely on conditioning causes (pratyaya) to be brought forth. As the Mahāprajñāpāramitopadeśa says: 'As stated in the sūtra, two causes and conditions give rise to right view: first, hearing the true Dharma from outside; second, having right mindfulness within.' It is also like plants having seeds within and rain from without, only after which they can grow. If there were no bodhisattvas, even though sentient beings had karmic causes and conditions, there would be no way to bring them forth. However, if one wishes to propagate the Buddhadharma and analyze the perfect source, one must illuminate both nature and characteristics, and distinguish both the general and the particular. Therefore, a verse in the Lotus Sūtra says: 'Such great retributions, / and diverse meanings of nature and characteristics: / only I and the buddhas of the ten directions / are able to know these matters.' Now, the fundamental intent of the Mirror of the Source is that principle and phenomena must be clearly distinguished, so as to reveal that the one mind is fully endowed with substance and function. If there is substance without function, it is like having a body without hands and feet. If there is function without substance, it is like having hands and feet without a body. If one lacks body and hands, the human form is incomplete; if one lacks substance and function, the dharmakāya is not consummate. The Treatise on the Awakening of Mahāyāna Faith (Shi Moheyan lun) says: 'The uncontaminated natural virtues of intrinsic purity have from the beginningless past been consistently radiant, free from defilement and blemish; yet because avidyā perfumes them, there are blemishes. The ocean of the treasury of avidyā has from the beginningless past been consistently dark, lacking the illumination of wisdom and the white dharmas; yet because inherent enlightenment perfumes it, there are pure functions. Such defilement and purity are merely nominal designations: defilement is not real defilement, and purity is not real purity; they are all illusory transformations, devoid of real self-nature.' Therefore, know that defilement and purity have no substance; they are accomplished according to perfuming. If separated from the conditions of perfuming, there is definitively no phenomenon to be found. If there were no substance of the eighth consciousness that is perfumed, the myriad phenomena could not be established. Through the numerous previously mentioned doctrinal perspectives, Vijñaptimātra has been established; thus we know that there is not a single phenomenon that is not transformed and born from the mind, perfumed and accomplished according to good and evil, and serving as a seed through cultivation. It is like paper wrapping incense being scented, fragrant scent wafting forth; like a cord binding fish drawing near, smelling of fishy grease. How much more so for the fundamental consciousness of maturation (vipākavijñāna), the firmly abiding true mind: when perfumed by hearing good dharmas, pure seeds increase; when aroused by evil dharmas, defiled seeds are fully accomplished. Therefore, internally acting as the cause, although inherently existing, externally it relies on conditions for aid, necessarily depending on new perfuming. Thus it is able to produce fruit in repayment of causes, making ordinary beings into sages. Hence the scripture says: 'The Buddha-seed arises from conditions.' Thus we know that there is no phenomenon not accomplished through perfuming. Therefore, for the merit of the perfuming of extensive hearing, one must draw close to companions of the Way; the effort of accumulating learning and polishing oneself lies entirely with the person themselves. One must not let time pass in vain, failing to exert effort in wondrous practice. Just as the fire-nature in wood is the direct cause of fire, yet without meeting human labor, it does not accomplish the function of fire; just as the buddha-nature in the body is the direct cause of buddhahood, yet without encountering pure conditions, it is difficult to accomplish the wondrous function.