宗鏡錄 88.11

88.11

答。若圓信人。初有五品位。台教據法華經分別功德品。依圓教立五品位。第一品。初發一念信解心。第二品。加讀誦。第三品。加說法。第四品。兼行六度。第五品。正行六度。從初品。須依靜處建立道場。於六時中行四三昧。懺六根罪。修習五悔。五悔者。一懺悔。破大惡業罪。二勸請。破謗法罪。三隨喜。破嫉妬罪。四迴向。破諸有罪。五發願。順空無相願。所得功德不可限量。譬算校計亦不能說。若能勤行五悔方便。助開觀門。一心三諦。豁爾開明。如臨淨鏡。遍了諸色。一念心中。圓解成就。不加功力。任運分明。正信堅固。無能移動。此名深信隨喜心。即初品弟子位也。分別功德品云。若有聞佛壽命長遠。解其義趣。是人所得功德。無有限量。能起如來無上之慧。乃至若聞是經。而不毀呰。起隨喜心。當知已為深信解相。即初品文也。以圓解觀心。修行五悔。更加讀誦。善言妙義。與心相會。如膏助火。是時心觀益明。名第二品也。經云。何況讀誦受持之者。斯人則為頂戴如來。又以增品信心。修行五悔。更加說法。轉其內解。導利前人。以曠濟故。化功歸己。心更一轉。倍勝於前。名第三品也。經云。若有受持讀誦為他人說。若自書若教人書。供養經卷。不須復起塔寺。及造僧坊供養眾僧。又以增進心修行五悔。兼修六度。福德力故。倍助觀心。更一重深進。名第四品也。經云。況復有人能持是經。兼行六度。其德最勝。無量無邊。譬如虛空。東西南北四維上下。無量無邊。是人功德。亦復如是。無量無邊。疾至一切種智。又以此心修行五悔。正修六度。自行化他。事理具足。心觀無礙。轉勝於前。不可比喻。名第五品也。經云。又為他人種種因緣。隨義解說此法華經。復能清淨持戒。與柔和者而共同止。忍辱無瞋。志念堅固。常貴坐禪。得諸深定。精進勇猛。攝諸善法。利根智慧。善答問難。乃至當知。是人已趣道場。近阿耨多羅三藐三菩提。坐道樹下。始自初品。終至初住。一生可修。一生可證。不待位登七地。爾乃修習。何假歡喜。始入雙流。前教所以高其位者。方便之說。圓教位下者。真實之說。法華經云。如此之事。是我方便。諸佛亦然。今當為汝說最實事。即此意也。又約藏通別圓四教。論位高。以言優劣。如圓教圓修。至十行中第二行。便與別教妙覺位齊。若登三行。所有智斷。別人不識其名。況知其法。大乘別教。詮中道佛性不空之理。尚此懸殊。何況藏通但空灰斷之果。若從圓教第三行。乃至十向十地。等妙二覺。所有智斷。皆非境界。別教但知至十行第二行中。只斷無明。為己家之極果。不知是他家之下因。譬如構甎石為基。以金寶飾上。豈如從基至頂。悉累金剛。非唯高位有殊。亦乃寶非寶別。乃至約斷惑門。論斷不斷者。別教但明斷。不論不斷。圓具二義。若教道明斷。證道不斷。例如小乘方便論斷。證真。不論斷不斷。今亦如是。若不思議觀者。內不見有煩惱可斷。煩惱性不障菩提。菩提不障煩惱。煩惱即菩提。菩提即煩惱。故淨名云。佛為增上慢人。說斷婬怒癡。名為解脫。無增上慢者。婬怒癡性即解脫。六根六塵而無限礙。只眼中見色。亦眼中入三解脫門。華嚴明十眼乃至六根。皆明於一塵中。具十方三世諸佛。八相成道。轉法輪。度眾生。皆不斷而明了。又五品位。同小乘五停心觀。今五品以四弘誓願。四種三昧。以明五停心。四弘誓願。明四種停心。四種三昧。明第五停心。四弘誓願者。一者未度令度。二者未解令解。三者未安令安。四者未滅令滅。四種三昧者。一常行。二常坐。三半行半坐。四非行非坐。且四弘誓願明四種停心者。生死苦諦。即是涅槃。無二無別。此即信事順理。信是道元功德母。此是第一誓願。未度苦諦令度苦諦。是初品信理停心。煩惱即菩提。無二無別。是為未解集諦令解集諦。是第二品讀誦解脫停心。即是大悲拔苦。興前兩誓願。未安道諦令安道諦。即是以無悋之慈。而為說法。即第三品說法停心。未入滅諦令入滅諦。即是兼行六度。六度蔽此岸生死。即第四停心。大慈與樂。興此兩誓願。四種三昧明第五停心者。此四三昧。皆修念佛。破障道罪。自有人數息。覺觀不休。若念佛。若稱名。即破覺觀。怗然心定。故經云。若有眾生。多於貪欲。常念觀音。即便得離。破根本無明。又云。一念知一切法是道場。皆是念佛法門也。即常行三昧。諸佛停立。現前覩法界佛也。常坐三昧者。繫緣法界。一念法界。而念佛也。半行半坐三昧者。思惟諸佛實法。法華經云。當成就四法。為諸佛護念。此語初心行人。若人行道者。常好坐禪。觀心無心。法不住法。名大懺悔。非行非坐三昧者。行住坐臥語默等。皆是摩訶衍。以不可得故。若三藏中。以事觀緣事。謂數息。不淨。慈悲界。分別。念佛。五停心觀等。今圓教五品之位。以理觀緣理。生死即涅槃。煩惱即菩提。生命是眾生之息命。涅槃是法身之息命。雖不可數。而可散動。明寂。對於數息也。煩惱是底下之穢惡。菩提是尊極之淨理。對前顯後故。以文字解脫。對不淨停心也。若大悲誓願拔因果苦者。若有我所。尚不自出。況拔他苦。謂無我所故。所以發慈悲心。自拔拔他。若大慈誓願與因果樂者。若於十二因緣起無明癡愛。尚自無樂。況與他樂。今自無癡故。能與他樂耳。若小乘念生身應佛相好。今念法身相好。事理永殊。乃至藏教佛。與圓教十信心位齊。以同除界內四住煩惱故。十信雖與三藏佛。同除界內煩惱齊。而十信又圓伏界外根本無明。藏教尚未識住地無明。云何稱伏。三藏佛位。猶稱為劣。況二乘乎。所以云。同除四住。此處為齊。若伏無明。三藏即劣。佛尚猶劣。二乘可知。今略明圓信初入之位。其五十二位智斷行相。廣在彼明。故知圓信頓修。與漸證權機。功行鍊磨。日劫相倍。入此宗鏡。功德無邊。是以祖師云。即心是者疾。發心行者遲。故台教云。大機扣佛。譬忍辱草。圓應頓說。譬出醍醐。又頓教最初始入內凡。仍呼為乳。呼為乳者。意不在淡。以初故。本故。如牛新生。血變為乳。純淨在身。犢子若嗽。牛即出乳。佛亦如是。始坐道場。新成正覺。無明等。血轉變為明。八。萬法藏。十。二部經。具。在法身。大機犢子。先。感得乳。乳為眾味之初。譬頓在眾教之首。故以華嚴為乳耳。如大涅槃經云。雪山有草。名曰肥膩。牛若食者。純得醍醐。無有青黃赤白黑色。穀草因緣。則有色味之異。是諸眾生。以明無明業因緣故。生於二相。若無明轉。則變為明。一切諸法善不善等。亦復如是。無有二相。則法華一乘之教。為醍醐耳。華嚴論云。此華嚴大意。一乘正宗。但識滅時亡。情塵頓絕。唯真智境。一念則。五位齊明。為全將佛果以為因故。設凡夫住世百年。及以多劫。而於自見。不見須臾。可遷。不見當成佛。不。見已。成佛。不見現成佛。十住之位。法既如是。更。有何生不成佛耶。更有何生。而成正覺。此華嚴經。是本。法界門。一切。諸佛本住大宅。一切佛子。究竟所歸。化身權乘。總居其外。若有入者。一入全真。此位中初。發心住菩薩見道。住佛。知見。入佛知見。直與如來同身心性智相。故頓印五位行相。總。在其中。如持明鏡。普。臨眾色。此經法門。法合。如是。所有歎說。應如是知。應如是信解。為法界法門。圓。無始終。於一念。中歲月晦。明重重無盡。一毫之。內佛境眾生境色相。無邊。一成。一切成。一壞一切壞。又華嚴經。即以普門法界。普見法門。如來藏身。三昧境。因陀羅網莊嚴法。世界海。旋重重妙智。一時同得。為一證一切證。一斷一切斷故。即自身之內。有十方諸佛剎海莊嚴。佛身之內。即自身之境。重重隱現。十方世界。法合如斯。猶如眾流歸於大海。雖未入海。潤性無差。若入大海。皆同鹹味。一切眾生。亦復如是。迷之與悟。雖然有殊。本來佛海。元本不出。

Answer: For a person of perfect faith, there are initially the stages of the five grades. Relying on the 'Chapter on the Discrimination of Merits' in the Lotus Sūtra, the Tiantai teaching establishes the stages of the five grades based on the perfect teaching. The first grade: initially bringing forth a single moment of citta of faith and understanding. The second grade: adding reciting and chanting. The third grade: adding preaching the Dharma. The fourth grade: concurrently practicing the six pāramitās. The fifth grade: correctly practicing the six pāramitās. Starting from the initial grade, one must rely on a quiet place to establish a bodhimaṇḍa, practice the four types of samādhi during the six periods of the day, repent of the transgressions of the six sense faculties, and cultivate the five repentances. As for the five repentances: first, repentance, which destroys the transgressions of grave evil karma; second, entreaty, which destroys the transgression of slandering the Dharma; third, rejoicing, which destroys the transgression of jealousy; fourth, dedication [of merit], which destroys the transgressions [of clinging to] various realms of existence; fifth, making vows, which conforms to the vows of emptiness and signlessness. The merit obtained is immeasurable, and cannot be expressed even by calculation and reckoning. If one can diligently practice the expedient methods of the five repentances, they will assist in opening the gate of contemplation, and the one mind [penetrating] the three truths will suddenly open and become clear, just like facing a clear mirror and comprehensively discerning all forms. Within a single moment of citta, perfect understanding is achieved; without exerting effort, it is naturally distinct. Right faith becomes firm and immovable. This is called the citta of deep faith and rejoicing, which is the stage of the disciple of the initial grade. The 'Chapter on the Discrimination of Merits' says: 'If there are those who hear of the long lifespan of the Buddha and understand its purport, the merit obtained by such persons is limitless, and is able to give rise to the supreme wisdom of the Tathāgata... and if they hear this sūtra and do not disparage it, but give rise to a citta of rejoicing, you should know that this is already a characteristic of deep faith and understanding.' This is the text for the initial grade. Using the contemplation of citta with perfect understanding, cultivating the five repentances, and additionally reciting and chanting, the excellent words and subtle meanings merge with one's citta, just like oil assisting a fire. At that time, the mind's contemplation becomes even brighter, which is called the second grade. The sūtra says: 'How much more so those who recite, chant, accept, and uphold it! Such persons carry the Tathāgata on their heads.' Furthermore, with the faith of the increased grade, cultivating the five repentances and additionally preaching the Dharma, one transforms one's internal understanding to guide and benefit others before them. Because of vast salvation, the merit of transformation returns to oneself; the citta takes another turn, doubling in excellence compared to before, which is called the third grade. The sūtra says: 'If there are those who accept, uphold, recite, chant, and speak it for others, whether writing it themselves or instructing others to write it, making offerings to the sūtra scrolls, they need not erect stūpas or temples, nor build saṅgha quarters to make offerings to the saṅgha.' Furthermore, with an advancing citta cultivating the five repentances and concurrently practicing the six pāramitās, due to the power of merit, the contemplation of citta is doubly assisted, advancing yet a level deeper, which is called the fourth grade. The sūtra says: 'How much more so if there is someone who can uphold this sūtra and concurrently practice the six pāramitās! Their merit is most supreme, limitless and boundless, just as space in the east, west, south, north, the four intermediate directions, above, and below is limitless and boundless; this person's merit is likewise limitless and boundless, quickly reaching sarvākārajñatā.' Furthermore, using this citta to cultivate the five repentances and correctly practice the six pāramitās, oneself practicing and transforming others, phenomena and principle are fully complete, the mind's contemplation is unobstructed, and surpassing the previous [grades], it cannot be compared by analogy; this is called the fifth grade. The sūtra says: 'Furthermore, for the sake of others, with various causes and conditions, explaining this Lotus Sūtra in accordance with its meaning, and also being able to uphold the precepts purely, dwelling together with the gentle, enduring humiliation without dveṣa, with firm will and mindfulness, constantly valuing seated meditation, attaining various profound samādhis, being energetic and valiant, gathering all wholesome dharmas, possessing sharp faculties and wisdom, and being skilled in answering questions and challenges... up to, you should know that this person has already approached the bodhimaṇḍa, is close to anuttarā samyaksaṃbodhi, and sits beneath the bodhi tree.' From the initial grade up to the initial abodement, it can be cultivated in a single lifetime, and realized in a single lifetime. One does not wait until ascending to the seventh bhūmi before practicing it; why rely on the [stage of] Joy to initially enter the double flow? The reason the previous teachings elevated their stages was that they were expedient explanations; that the stages of the perfect teaching are lower is the true explanation. The Lotus Sūtra says: 'Such matters are my expedients, and so it is for all Buddhas; now I shall explain for you the most real matter'—this is precisely what it means. Moreover, discussing the height of stages in terms of the four teachings—Tripiṭaka, Common, Separate, and Perfect—to evaluate superiority and inferiority: if one cultivates perfectly in accordance with the perfect teaching, upon reaching the second practice among the ten practices, one is already equal to the stage of wondrous enlightenment in the Separate Teaching. If one ascends to the third practice, as for all wisdom and severance, followers of the Separate Teaching do not even know their names, let alone their Dharmas. The Mahāyāna Separate Teaching elucidates the principle of the non-empty Buddha-nature of the middle way, and yet is still so disparate; how much more so the results of merely empty, ash-like cessation in the Tripiṭaka and Common [teachings]! From the third practice of the perfect teaching up through the ten dedications, the ten bhūmis, and the two enlightenments of virtual and wondrous, all wisdom and severance are not within [their] realm. The Separate Teaching only knows that within the second practice of the ten practices, one merely severs avidyā, considering it the ultimate fruit of its own house, without knowing that it is the lower cause of another house. For example, building a foundation of brick and stone and decorating the top with gold and jewels—how could that compare to piling up diamonds entirely from the foundation to the summit? Not only is there a distinction between high and low stages, but also between precious and non-precious. Furthermore, regarding the gate of severing delusion, when discussing severing versus non-severing: the Separate Teaching only explains severing, not non-severing. The Perfect Teaching possesses both meanings: if in the path of teaching it explains severing, in the path of realization there is non-severing. For example, the Hīnayāna discusses severing as an expedient, but in realizing the real, it does not discuss severing or non-severing; here it is also like this. If one employs the inconceivable contemplation, internally one sees no kleśa to be severed; the nature of kleśa does not obstruct bodhi, and bodhi does not obstruct kleśa. Kleśa is itself bodhi, and bodhi is itself kleśa. Therefore, Vimalakīrti says: 'For people of overweening pride, the Buddha spoke of severing lust, anger, and delusion, naming it liberation; for those without overweening pride, the nature of lust, anger, and delusion is itself liberation.' The six faculties and the six dusts are without limitation or obstruction; just seeing forms in the eyes is also entering the three gates of liberation in the eyes. The Avataṃsaka explains that from the ten eyes up to the six faculties, all explain that within a single dust mote, the Buddhas of the ten directions and the three periods of time are fully present, displaying the eight aspects of attaining the way, turning the wheel of Dharma, and liberating sentient beings—all are clear and distinct without being severed. Furthermore, the stages of the five grades are equivalent to the fivefold contemplation for stilling the mind in Hīnayāna. Now, the five grades use the four great vows and the four types of samādhi to elucidate the fivefold stilling of the mind. The four great vows elucidate four types of stilling the mind; the four types of samādhi elucidate the fifth stilling of the mind. As for the four great vows: first, causing those not yet ferried across to be ferried across; second, causing those not yet understanding to understand; third, causing those not yet at peace to be at peace; fourth, causing those not yet extinguished to attain extinction. As for the four types of samādhi: first, constant walking; second, constant sitting; third, half walking and half sitting; fourth, neither walking nor sitting. Now, regarding the four great vows elucidating four types of stilling the mind: the truth of suffering in saṃsāra is itself nirvāṇa, without duality and without distinction. This is believing in phenomena and conforming to principle; faith is the origin of the path and the mother of merit. This is the first vow: causing those not yet ferried across the truth of suffering to be ferried across the truth of suffering, which is the stilling of the mind through faith in principle of the initial grade. Kleśa is itself bodhi, without duality and without distinction; this is causing those not yet understanding the truth of origination to understand the truth of origination, which is the stilling of the mind through recitation and liberation of the second grade. This is great compassion relieving suffering, giving rise to the former two vows. Causing those not yet at peace in the truth of the path to be at peace in the truth of the path is preaching the Dharma with unstinting kindness, which is the stilling of the mind through preaching the Dharma of the third grade. Causing those not yet entered into the truth of cessation to enter into the truth of cessation is concurrently practicing the six pāramitās; the six pāramitās cover saṃsāra on this shore, which is the fourth stilling of the mind. Great kindness giving joy gives rise to these latter two vows. As for the four types of samādhi elucidating the fifth stilling of the mind: all four of these samādhis cultivate mindfulness of the Buddha, destroying transgressions that obstruct the path. There are those who count the breaths, yet vitarka and vicāra do not cease; if they are mindful of the Buddha or recite the name, they instantly destroy vitarka and vicāra, and the citta settles peacefully into samādhi. Therefore, a sūtra says: 'If there are sentient beings with excessive lust, constantly being mindful of Avalokiteśvara, they immediately attain release,' destroying fundamental avidyā. It also says: 'In a single thought knowing that all dharmas are the bodhimaṇḍa'—these are all Dharma gates of mindfulness of the Buddha. The constant walking samādhi is the standing of the Buddhas, seeing before oneself the Buddhas of the dharmadhātu. The constant sitting samādhi is binding conditions to the dharmadhātu, being mindful of the Buddha with a single thought of the dharmadhātu. The half-walking and half-sitting samādhi is contemplating the real Dharma of the Buddhas. The Lotus Sūtra says: 'One should accomplish four dharmas to be protected and kept in mind by the Buddhas.' This speaks to practitioners of initial citta. If a person practices the path, constantly delighting in seated meditation, contemplating that the mind is without mind and that dharmas do not abide in dharmas, this is called the great repentance. The neither-walking-nor-sitting samādhi is that walking, standing, sitting, lying down, speech, silence, and so forth are all Mahāyāna, because [they are] unobtainable. If in the Three Piṭakas, one contemplates phenomena with phenomenal contemplation, meaning counting the breaths, the impure, the realm of kindness and compassion, analysis, mindfulness of the Buddha, the fivefold contemplation for stilling the mind, and so on; now, in the stages of the five grades of the perfect teaching, one contemplates principle with contemplation of principle: saṃsāra is itself nirvāṇa, and kleśa is itself bodhi. Vital life is the breath-life of sentient beings; nirvāṇa is the breath-life of the dharmakāya. Although it cannot be counted, it can disperse agitation and clarify stillness; this corresponds to counting the breaths. Kleśa is defiled and evil at the bottom; bodhi is the supreme, pure principle. Because the latter is revealed in contrast to the former, the liberation of words and letters corresponds to stilling the mind through the impure. As for the vow of great compassion to relieve the suffering of causes and effects: if one has 'mine', one cannot even deliver oneself, let alone relieve others' suffering. Because there is no 'mine', one gives rise to a citta of kindness and compassion to deliver oneself and deliver others. As for the vow of great kindness to give the joy of causes and effects: if one gives rise to avidyā, ignorance, and attachment toward the twelve links of dependent origination (dvādaśāṅgapratītyasamutpāda), one does not even have joy oneself, let alone give joy to others. Now, being oneself without delusion, one is able to give joy to others. Whereas the Hīnayāna is mindful of the marks and characteristics of the physical responsive Buddha, now one is mindful of the marks and characteristics of the dharmakāya; phenomena and principle are eternally distinct. Furthermore, the Buddha of the Tripiṭaka teaching is equal to the stage of the ten faiths of the perfect teaching, because they jointly eliminate the four abiding kleśas within the realms. Although the ten faiths are equal to the Buddha of the Three Piṭakas in jointly eliminating the kleśas within the realms, the ten faiths also perfectly subdue the fundamental avidyā beyond the realms. The Tripiṭaka teaching does not even recognize the ground-abiding avidyā; how could it be said to subdue it? The Buddha stage of the Three Piṭakas is still called inferior; how much more so the two vehicles! Therefore it is said: in jointly eliminating the four abidings, they are equal at this point; but regarding the subduing of avidyā, the Three Piṭakas is inferior. The Buddha is still inferior; the two vehicles can be known. Now, the initial stages of entry in perfect faith have been briefly explained; the aspects of wisdom, severance, and practice for the fifty-two stages are explained extensively in that [tradition]. Thus we know that the sudden cultivation of perfect faith and the gradual realization of provisional faculties are as far apart in the forging of practice as a day and a kalpa. Entering this mirror of the source, the merit is boundless. Therefore the ancestral teacher said: 'Being identical with the mind is swift; bringing forth the mind to practice is slow.' Thus the Tiantai teaching says: 'The great faculty knocking on the Buddha is likened to the grass of patience; the perfect response and sudden explanation are likened to yielding ghee.' Furthermore, when the sudden teaching first enters the internal ordinary, it is still called milk. Calling it milk is not meant as being bland, but because it is initial, because it is the root. Just as when a cow has newly given birth, blood transforms into milk, pure within the body, and when the calf sucks, the cow yields milk, the Buddha is likewise: newly sitting on the bodhimaṇḍa and newly attaining right enlightenment, the blood of avidyā and the like transforms into clarity; the eighty thousand Dharma treasuries and the twelve divisions of scriptures are fully present in the dharmakāya; the calf of the great faculty is the first to receive the milk. Milk is the first of all flavors, analogizing that the sudden is at the head of all teachings; therefore the Avataṃsaka is considered milk. As the Mahāparinirvāṇasūtra says: 'In the Snow Mountains there is a grass named Rich and Glossy; if cows eat it, they yield pure ghee, without blue, yellow, red, white, or black colors. Through the conditions of grain and grass, there are differences in color and flavor. These sentient beings, due to the conditions of karma of clarity and avidyā, give rise to two characteristics. If avidyā transforms, it becomes clarity; all dharmas, wholesome and unwholesome and so on, are likewise without two characteristics.' Thus the teaching of the One Vehicle of the Lotus is ghee. The Avataṃsaka Treatise says: 'This great purport of the Avataṃsaka is the main source of the One Vehicle: merely when consciousness is extinguished and time is forgotten, emotional dust is suddenly cut off, and there is only the realm of true wisdom. In a single thought, the five stages are simultaneously clarified, because the Buddha fruit is taken completely as the cause. Even if an ordinary person abides in the world for a hundred years or for many kalpas, in their own view they do not see a single moment that can shift; they do not see that they will become a Buddha in the future, do not see that they have already become a Buddha, and do not see that they presently become a Buddha. Since the Dharma of the stage of the ten abodements is like this, in what further life would they not become a Buddha? In what further life would they attain right enlightenment? This Avataṃsaka Sūtra is the gate of the original dharmadhātu, the great mansion where all Buddhas originally abide, and the ultimate destination to which all Buddha-children return. Manifested bodies and provisional vehicles all remain outside it. If anyone enters, once entered, they are wholly true. In this stage, the bodhisattva of the abodement of initial citta sees the path, abides in the Buddha's vision and knowledge, and enters the Buddha's vision and knowledge, directly sharing with the Tathāgata the same citta, body, nature, wisdom, and characteristics; therefore, it suddenly seals the aspects of practice of the five stages, which are entirely contained within it, just like holding a bright mirror that universally reflects all forms. The Dharma gate of this sūtra is fundamentally like this. All its praises and explanations should be known thus, and should be believed and understood thus. Because the Dharma gate of the dharmadhātu is perfect and without beginning or end, within a single thought years and months, dark and light, are manifold and inexhaustible; within a single hair, the realms of Buddhas and the realms of sentient beings, with their forms and characteristics, are boundless. When one is accomplished, all are accomplished; when one is ruined, all are ruined.' Furthermore, the Avataṃsaka Sūtra takes the dharmadhātu of the universal gate, the Dharma gate of universal sight, the body of the tathāgatagarbha, the realm of samādhi, the ornament of Indra's net, the oceans of world-realms, and the manifold wondrous wisdoms of revolution, and attains them simultaneously at once, because one realization is all realization, and one severance is all severance. Thus within one's own body there are the ornaments of the oceans of kṣetras of the Buddhas of the ten directions; within the Buddha's body is the realm of one's own body, manifoldly hidden and appearing; the Dharmas of the worlds of the ten directions are naturally like this. Just as all rivers flow back to the great ocean: although they have not yet entered the ocean, their moistening nature is without difference; once they enter the great ocean, they all share the same salty flavor. All sentient beings are likewise: although delusion and awakening differ, from the beginning they have never departed from the original ocean of Buddhas.