宗鏡錄 89.15

89.15

答。道有三種。一證道。謂二空真如。正體智證。二助道。緣修萬行。助顯真理。三不住道。即是悲智。不住生死。不住涅槃。所以菩薩示行。現同其事。為欲同惡止惡。同善進善。若其疎異。教化即難。故須行非而度脫之。皆令悟入同體真心耳。所以入楞伽經云。出世間上上波羅蜜者。如實能知。但是自心虛妄分別。見外境界。爾時實知。唯是自心。見內外法。不虛妄分別。不取內外自心色相故。菩薩摩訶薩。如。實能知一切法故。行檀波羅蜜為令一切眾生。得無怖畏安隱樂故。乃至菩薩。如實觀察自心分別之相。不見分別。不墮二邊。依如實修行。轉身不見一法生。不見一法滅。自身內證聖行修行。是菩薩般若波羅蜜。還原觀云。智身影現眾緣觀者。謂智體唯一能鑒眾緣。緣相本空。智體寂照。諸緣相盡。如如獨存。謂有為之法。無不俱含真性。故知真心遍一切處。無緣不具。無法不隨。所以華嚴經云。佛身充滿於法界。普現一切眾生前。隨緣赴感靡不周。而恒處此菩提座。大智度論云。如日照天下。不能令高者下。下者高。但顯現而已。佛亦如是。於諸法無所作故。經云。佛身。無為。不墮諸數。

Answer: There are three kinds of paths: First, the path of realization, namely the two forms of emptiness and tathatā, realized through the fundamental non-conceptual wisdom. Second, the auxiliary path, namely the conditioning cultivation of the myriad practices that assist in revealing the true principle. Third, the non-abiding path, which is compassion and wisdom, abiding neither in saṃsāra nor in nirvāṇa. Therefore, when the bodhisattva demonstrates practice, manifesting identity with worldly affairs, it is in order to stop evil by being identical with evil, and advance good by being identical with good. If they were aloof and different, transforming and teaching would be difficult; hence they must practice what is wrong in order to deliver beings, causing all of them to awaken to and enter the true mind of identical substance. Therefore the Laṅkāvatārasūtra says: 'Those who possess the supreme worldly-transcending pāramitā truly know that it is merely the false conceptual construction of their own minds that perceives external objects. At that time, they truly know that it is solely their own mind that sees internal and external dharmas, without false conceptual construction, because they do not grasp the physical forms of their own minds, internal or external. Because the bodhisattva-mahāsattva truly knows all dharmas, they practice the dāna-pāramitā in order to cause all sentient beings to attain peace, happiness, and freedom from fear.' And further: 'The bodhisattva truly contemplates the characteristics of the conceptual construction of their own mind, sees no conceptual construction, does not fall into the two extremes, cultivates according to reality, transforms their body so as not to see a single dharma arise nor a single dharma cease, and within their own person inwardly realizes the noble practice of cultivation: this is the bodhisattva's prajñā-pāramitā.' The Guan Huanyuan says: 'The contemplation of the body of wisdom manifesting reflections in all conditions means that the substance of wisdom is unitary and capable of reflecting all conditions. The characteristics of conditions are fundamentally empty; the substance of wisdom is tranquil and luminous. When the characteristics of all conditions are exhausted, thusness alone endures.' That is to say, among conditioned dharmas, there is none that does not contain the true nature. Hence we know that the true mind pervades all places; there is no condition it does not possess, and no dharma it does not conform to. Therefore the Avataṃsakasūtra says: 'The Buddha's body fills the dharmadhātu, universally appearing before all sentient beings; responding to conditions and according with inclinations, there is nowhere it does not reach, yet it constantly resides on this bodhi-seat.' The Mahāprajñāpāramitopadeśa says: 'Just as the sun shines upon the world and cannot make high places low or low places high, but merely makes them apparent, the Buddha is also like this, because he is without activity with respect to all dharmas.' A sūtra says: 'The Buddha's body is unconditioned and does not fall into categories.'