[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 89.7 # 宗鏡錄 89.7 宗鏡錄 89.7 - **Language:** Classical Chinese ### [89.7](https://indike.org/pramana/in.bauddha.taisho.2016.89.7) 答。此二身是化。然化不離真。識論云。此二身。雖無真實心及心所。而有化現心心所法。無上覺者神力難思。故能化現無形質法。若不爾者。云何如來現貪瞋等。久已斷故。云何聲聞及傍生等知如來心。如來實心。等覺菩薩尚不知故。由此經說。化無量類。皆令有心。又說如來成所作智。化作三業。又說變化有依他心。依他實心相分現故。乃至自性法身。唯有真實常樂我淨。離諸雜染。眾善所依。無為功德。無色心等差別相用。自受用身。具無量種妙色心等。真實功德。若他受用及變化身。唯具無邊似色心等。利樂他用。化相功德。是以如來妙體。清淨法身。不去不來。如影如像。猶四王天之日月。顯清淨水中。不出不入。似憍尸迦之宮殿。現瑠璃地內。非有非無。涅槃無名論云。法身無像。應物以形。般若無知。對緣而照。萬機頓赴而不撓其。神千難殊對而不干其。慮動若行雲。止猶谷。神豈有心於彼。此情繫于動靜者。乎既無心於動。靜亦無像於去來。去來不以像故。無器而不形。動靜不以心故。無感而不應。然則心生於有心。像出於有像。像非我出故。金石流而不燋。心非我生故。日用而不勤。紜紜自彼。於我何為。所以智周萬物而不勞。形充八極而無患。益不可盈。損不可虧。寧復痾癘中達壽極雙樹。靈竭天棺。體盡焚燎者哉。是以諸佛不出世。亦不入涅槃。本悟真心成道。真心無形。豈有出沒耶。但隨有心機熟眾生。感見報化之身。所有見聞。皆是眾生心中之影像。故云心生於有心。像出於有像。則諸佛無心無身。豈有勞慮疲患者乎。復禮法師述三身義云。法身猶虛空之性。雲蒸即翳。霧斂即明。其性本常矣。報身若乘空之日。赫矣高昇。朗然大照。其體恒在矣。化身如鑒水之影。沚清即現。流濁乃昏。顯晦不恒往來無定。夫化佛者。豈他歟。報身圓應之用。報身者何哉。悲智所成之體也。悲以廣濟為理。智以善權為業。所以因時降跡。隨物現身。身跡者用也。悲智者體也。體是其本。用是其末。依體興用。攝末歸本。欲求其異。理可然乎。報身即化也。化身即法也。化身即法理微矣。還寄影喻而述焉。夫水中之日影也。不從外來。不從內出。不此不彼。不異不一。不無其狀。不有其質。倏然而存。忽焉而失。像著而動。性靈而謐。執實者為妄。知妄者了實。日何謂也。日若從外來者。水外寧在乎。若從內出者。水內先有乎。若言在此者。於彼不見乎。若言在彼者。於此不覩乎。若言是異者。一見有二乎。若言是一者。二見豈一乎。若言是無者。於見可亡乎。若言是有者。求體曾得乎。謂其生。生無所從。謂其滅。滅無所往。不生矣。不滅矣。性相寂然。心言路斷。斯可謂見水影之實性也。見影之性者。可見化身實性。見化之性者。即證法身之體也。淨名云。佛身即法身也。又觀身實相。觀佛亦然。般若云。若見諸相非相。即見如來。又離一切諸相。即名諸佛。是以舉足下足。道場觸處而無盡。開眼閉眼。諸佛現前而不滅。如上所說。一體三身。理事相成。體用交徹。不出不在。隱顯同時。皆是一心本宗正義。是以一身多身。皆是法界。所悟一法。即無礙法界。即事之理。全在多中。所現。乃是即理之事。全居一內。又成壞一際。緣起同時。如始造眾寶像時。十年像成。百年像壞。初得一寶之時。十年像成。百年像壞。總在得寶緣起之時。以百年不去。現在不住。眾寶緣中無成壞體。以明智慈萬行諸波羅蜜三十七道品眾善法中。以成如來身。然一一緣中。無我無作者。無成壞體。方名正覺。 > Answer: "These two bodies are transformations, yet transformations are not separate from the real. The Vijñaptimātratāsiddhiśāstra states: 'Although these two bodies have no real citta or caitasikas, there are transformed citta and caitasika dharmas. The spiritual power of the unsurpassed awakened one is inconceivable; therefore, they can transform and manifest formless and insubstantial dharmas. If it were not so, how could the Tathāgata manifest greed, anger, and so forth, when these have long been severed? How could śrāvakas, animals, and others know the Tathāgata's mind, when even bodhisattvas of equal awakening cannot know the Tathāgata's real mind? Because of this, sūtras teach that \[the Buddha\] transforms into countless kinds, causing them all to possess a mind. It also teaches that the Tathāgata's mirror-like wisdom (kṛtyānuṣṭhānajñāna) transforms and produces the three karmas. It also teaches that transformations possess dependent (paratantra) minds, because they are manifested as the nimittabhāga of the real paratantra mind.' \[The text continues\] up to: 'The svabhāva-dharmakāya possesses only the real: permanence, bliss, self, and purity, free from all defilement, the support of all goods, unconditioned virtues, and devoid of the differentiated characteristics and functions of form, citta, and so forth. The self-enjoyment body (sva-saṃbhogakāya) possesses countless kinds of wonderful form, citta, and so forth, as real virtues. The body for others' enjoyment and the transformation body possess only boundless apparent forms, cittas, and so forth, having the virtues of transformation characteristics that function to benefit and bring joy to others.' > > Therefore, the Tathāgata's wonderful substance, the pure dharmakāya, neither comes nor goes, like shadows and reflections, like the sun and moon of the Heaven of the Four Heavenly Kings appearing in clear, pure water; it neither exits nor enters, like the palace of Kauśika appearing within lapis lazuli ground, neither existent nor non-existent. The Niepan wuming lun states: 'The dharmakāya has no image, yet responds to things with form; prajñā has no knowing, yet illuminates in facing conditions. The ten thousand capacities suddenly arrive without agitating its spirit; a thousand disparate difficulties confront it without disturbing its concern. Its movement is like drifting clouds; its stillness is like the valley spirit. How could it have a mind directed toward this or that, or have its feelings tied to movement and stillness? Since it has no mind in movement and stillness, it also has no image in coming and going. Because its coming and going is not by means of images, there is no vessel in which it does not take form; because its movement and stillness is not by means of a mind, there is no stimulus to which it does not respond. Thus, mind is born from where there is mind; images emerge where there are images. Because images do not emerge from me, though metals and stones melt, it is not scorched; because mind is not born from me, though active day after day, it does not toil. The bustling multiplicity belongs to them—what has it to do with me? Therefore, wisdom encompasses the myriad things without fatigue, and form fills the eight extremities without harm. It can neither be increased so as to overflow, nor decreased so as to diminish. How could pestilence reach it, or life end between the twin trees, its spirit exhausted in the heavenly coffin, or its substance consumed by the pyre?' > > Therefore, the Buddhas neither appear in the world nor enter nirvāṇa. Originally awakening to the true mind, they attain the Way. Since the true mind has no form, how could there be appearance and disappearance? It is only in accordance with beings whose mental faculties are mature that they are stimulated to perceive the saṃbhogakāya and nirmāṇakāya. All that is seen and heard are reflections within the minds of sentient beings. Hence it is said: 'Mind is born from where there is mind; images emerge where there are images.' Thus, the Buddhas have neither mind nor body; how could they have toil, concern, fatigue, or suffering? > > Dharma Master Fuli, expounding the meaning of the three bodies, said: 'The dharmakāya is like the nature of empty space: when clouds gather, it is obscured; when the fog disperses, it is clear; its nature is inherently constant. The saṃbhogakāya is like the sun riding the sky: brilliantly it ascends on high, brightly illuminating vastly; its substance is ever-abiding. The nirmāṇakāya is like a reflection in a mirror-like pool: when the waters are clear, it appears; when the stream is turbid, it is darkened; appearing and hiding are not constant, coming and going are unfixed. Now, what is the transformation Buddha other than the perfectly responding function of the saṃbhogakāya? And what is the saṃbhogakāya? It is the substance formed of compassion and wisdom. Compassion takes universal deliverance as its principle; wisdom takes skillful means as its enterprise. Therefore, descending in traces according to the time, it manifests bodies in accordance with beings. Bodies and traces are the function; compassion and wisdom are the substance. The substance is the root, and the function is the branch. Raising the function based on the substance, gathering the branches to return to the root—how could it be reasonable to seek differences between them? The saṃbhogakāya is precisely the transformation body; the transformation body is precisely the dharmakāya. That the transformation body is precisely the dharmakāya is subtle in principle; let us again convey it by way of the metaphor of a reflection. > > Now, the reflection of the sun in water neither comes from outside nor emerges from inside; it is neither this nor that, neither different nor one; it is not without appearance, yet not possessed of physical substance; suddenly it exists, and abruptly it is lost; its image is evident and moves, yet its nature is spiritual and serene. Those who grasp it as real are deluded; those who know it as false understand the truth. What does this mean of the sun? If the sun came from outside, could it exist outside the water? If it emerged from inside, did it exist beforehand within the water? If one says it is here, is it not seen there? If one says it is there, is it not seen here? If one says they are different, can two suns be seen at once? If one says they are one, can two distinct views be considered single? If one says it is non-existent, can it be destroyed from sight? If one says it is existent, has its substance ever been found? If one says it arises, its arising has nowhere it comes from; if one says it ceases, its cessation has nowhere it goes. It does not arise! It does not cease! Nature and characteristics are tranquil; the path of mind and speech is cut off. This may truly be called seeing the real nature of the water's reflection. One who sees the nature of the reflection can see the real nature of the transformation body; one who sees the nature of the transformation body realizes the substance of the dharmakāya.' > > The Vimalakīrtinirdeśa says: 'The Buddha's body is the dharmakāya.' It also says: 'Contemplating the real mark of the body is the same as contemplating the Buddha.' The Prajñā \[sūtra\] says: 'If one sees that all marks are non-marks, one sees the Tathāgata.' It also says: 'Being free from all marks is called the Buddhas.' Therefore, raising a foot or lowering a foot, the bodhimaṇḍa is inexhaustible wherever one touches; opening the eyes or closing the eyes, the Buddhas appear before one without ceasing. > > As explained above, the one substance and three bodies, principle and phenomena, accomplish each other; substance and function interpenetrate; they neither exit nor abide; concealed and manifest simultaneously—all are the correct doctrine of the fundamental source of the one mind. Therefore, the single body and multiple bodies are both the dharmadhātu. The one dharma that is awakened to is the unobstructed dharmadhātu. The principle that is identical to phenomena is fully present within the many; that which is manifested is precisely phenomena identical to principle, fully dwelling within the one. Furthermore, construction and destruction share the same limit; dependent origination is simultaneous. For instance, when first fashioning an image of various jewels, the image is completed in ten years and destroyed in a hundred years. At the time of first obtaining a single jewel, the image's completion in ten years and destruction in a hundred years are both entirely within the moment of dependent origination upon obtaining the jewel. Because the hundred years do not depart, and the present does not abide, within the conditions of the various jewels there is no substance of construction or destruction. In the same way, through the myriad practices of wisdom and compassion, the pāramitās, the thirty-seven factors of awakening, and all good dharmas, the Tathāgata's body is completed. Yet within each and every condition, there is no self and no agent, no substance of construction or destruction—only this is called right awakening." > — English (machine translation) (machine translation) - [Previous: 89.6](https://indike.org/pramana/in.bauddha.taisho.2016.89.6) - [Next: 89.8](https://indike.org/pramana/in.bauddha.taisho.2016.89.8) - [Up: 89](https://indike.org/pramana/in.bauddha.taisho.2016.89) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.7) — English, machine translation ## Linked texts (1) - [明覺禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1996.1.69) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.89.7](https://indike.org/pramana/in.bauddha.taisho.2016.89.7) · Pramāṇa