宗鏡錄 91.7

91.7

答。平等之言。乃是一義。唯識尚說。一切眾生中有屬多佛。多佛共化以為一佛。若屬一佛。佛能示現以為多身。十方如來。一一皆爾。今正一佛能為多身。依此而讚本師耳。如華嚴不思議解脫境界品頌云。佛智通達淨無礙。剎那普了三世法。皆從心識因緣現。生滅無常無自性。於一剎中成正覺。一切剎處悉亦然。一切入一一亦爾。隨眾生心而示現。大乘千鉢大教王經云。如是一切諸佛教化方便法智。我皆集在一心中。同金剛菩提聖性三摩地故。金光明最勝王經云。譬如日月無有分別。亦如水鏡無有分別。光明亦無分別。三種和合。得有影生。如是法如如。如如智。亦無分別。以願自在故。眾生有感。現應化身。如日月影。和合出現。如來者。無去無來。故云往應群機而不去。恒歸寂滅而不來。何者。依體起用故是去。以即體之用故不去。應機現前合是來。以應不離體如月之影故不來。又往應合故是去。應無應相故不去。恒歸寂滅合是來。滅不可得故不來。乃至一切法。皆無來去。如經偈云。一切法無來。是故無有生。然於無生法中現起悲化。所以大丈夫論云。菩薩思惟。一切眾生。能為我作端嚴業。不使一眾生作不端嚴意。菩薩作是思惟。言利他者。求他人之相。都不可得。都如自己。又云。菩薩思惟。使我悲猶如虛空。一切山河樹木。飛鳥走獸。皆依空住。一切眾生。一切時皆入我悲中。斯則以同體之大悲。何生而不度。起平等之大慧。何道而不成。如華嚴論云。無盡功德藏迴向者。此位明禪與智冥智與悲會。以無盡虛空為一道場。以無盡眾生無明行相而為佛事。身恒承事無盡諸佛。而遍周法界。化無盡眾生總成佛身。表裏相亡始終都盡。遍知諸法。不壞無心。無盡功德藏品云。於一毛孔。見阿僧祇諸佛出興於世。得入法無盡藏者。明心性本無。大小繫盡。身為智影。國土亦然。智淨影明。大小相入。如因陀羅網境界喻。是也。經云。以佛智力。觀一切法悉入一法者。明萬境雖多。皆一心而起。心亡境滅。萬境皆虛。如淨水中眾影也。水亡影滅。此約破有成無說。又以境約智生。智虛境幻。多相相入。不離一虛。幻不異虛。虛不異幻。幻虛無二一異總虛。此約以智幻虛自在無礙門說。此皆借法況說。如實所知。唯亡思者智會。其智會者。方可用。而常真。不惑心境。以大願力。隨智幻生等眾生數身。如應攝化。故名無盡功德藏。又云。法雲地菩薩。隨心念力。廣大微細。自他相入。一多大小互參。神通德用自在。皆隨自心念所成故。如一切眾生作用境界。皆是自心執業所成。人天地。獄。畜生餓鬼。善惡等報果。一依心造。如此十地菩薩。以無作法身大智之力。隨所心念。莫不十方一時自在。皆悉知見。以普光明智為體。為智體無依。稱性遍周法界。與虛空量等。周滿十方世界。以無性智。大用隨念。以不忘失智。隨念皆成。以具總別智。總別同異。成壞俱作。以廣狹大小自在智。化通無礙。以與一切眾生同體智。能變一切眾生境界。純為淨土之剎。以自他無二智。一身而作多身。多身而作一身。以法身無大小離量之智。能以毛孔廣容佛剎。以等虛空無邊無方之智。而一念現生。滿十方而無去來。以如響智。而能響應。對現。等眾生應形。以是具足圓滿福德智。而恒居妙剎。常與一切眾生同居。若非聖所加持力。而眾生不見。

Answer: The word "equality" is one intention [of the teaching]. Vijñaptimātra even explains that among all sentient beings, some belong to multiple buddhas, and multiple buddhas jointly transform them into one buddha; if they belong to one buddha, the buddha can display multiple bodies. Each and every tathāgata of the ten directions is like this. Here it is precisely that one buddha can become multiple bodies, and it is on this basis that the Original Teacher is praised. As a verse in the "Chapter on the Inconceivable Realm of Liberation" in the Avataṃsakasūtra says: / "Buddha-wisdom penetrates purely and without obstruction, / in a single kṣaṇa completely understanding the phenomena of the three times. / They all manifest from the conditions of mind and consciousness; / arising and ceasing, they are impermanent and without self-nature. / In a single kṣetra he achieves true awakening; / in all places and kṣetras it is likewise so. / All enter into each one, and each is also thus; / according to the minds of sentient beings, he manifests." / The Great Yāna Thousand-Bowl Great Teaching King Sūtra says: "Such skillful means, Dharma, and wisdom for transforming beings of all buddhas, I collect entirely within one mind, because it is identical with the vajra bodhi noble nature samādhi." The Suvarṇaprabhāsottamasūtra says: "Just as the sun and moon have no discrimination, and just as water and a mirror have no discrimination, and the light also has no discrimination, yet when these three harmonize, an image is produced; so too are the dharmatathatā and tathatājñāna without discrimination: due to the sovereignty of vows, when sentient beings have a resonance, they manifest the responsive nirmāṇakāya, just as the reflection of the sun and moon appears through harmonization." A tathāgata has no going and no coming. Therefore it is said: he goes forth to respond to the capacities of beings, yet does not go; he constantly returns to quiescent extinction, yet does not come. Why is this? Because giving rise to function based on substance is called 'going', yet because it is function identical with substance, he does not go. Responding to capacities and appearing before them should be 'coming', yet because the response is not separate from substance, like the moon's reflection, he does not come. Furthermore, going forth to respond fittingly is called 'going', yet since response is without characteristics of response, he does not go; constantly returning to quiescent extinction fittingly is called 'coming', yet since extinction is ungraspable, he does not come. And so on, until all phenomena are without coming and going. As a sūtra verse says: / "All phenomena are without coming; / therefore there is no arising." / Yet within the unarisen Dharma, he manifests the transformation of compassion. Therefore the Mahāpuruṣaśāstra says: "The bodhisattva reflects: 'All sentient beings can perform adorned karma for me; I will not cause a single sentient being to have unadorned thoughts.' The bodhisattva reflects thus: 'Regarding what is called benefiting others, seeking the characteristic of another person is completely ungraspable; they are entirely like oneself.'" It also says: "The bodhisattva reflects: 'May my compassion be like empty space. All mountains, rivers, trees, flying birds, and running beasts abide dependent on space; may all sentient beings at all times enter into my compassion.'" Thus, with great compassion of identical substance, what sentient being would not be delivered? By giving rise to the great wisdom of equality, what path would not be accomplished? As the Huayan lun says: "Regarding the 'Dedication of the Inexhaustible Merit-Treasure', this stage clarifies that dhyāna merges with wisdom, and wisdom joins with compassion. Taking inexhaustible empty space as a single bodhimaṇḍa, and taking the inexhaustible aspects of the activities of avidyā of sentient beings as buddha-work, the body constantly serves inexhaustible buddhas while pervading the dharmadhātu, transforming inexhaustible sentient beings to entirely become buddha-bodies. Outer and inner aspects are forgotten, and beginning and end are completely exhausted. He universally knows all phenomena without destroying non-mind." The "Chapter on the Inexhaustible Merit-Treasure" says: "In a single pore seeing asaṃkhyeya buddhas appear in the world, one attains entry into the inexhaustible treasury of phenomena." This clarifies that the mind-nature is originally nonexistent, and large and small are entirely unconstrained. The body is the reflection of wisdom; lands are also like this. When wisdom is pure, the reflections are bright, and large and small interpenetrate, just like the metaphor of the realm of Indra's net. The sūtra says: "With the power of buddha-wisdom, contemplating all phenomena as entirely entering into one phenomenon." This clarifies that although the myriad objects are many, they all arise from one mind. When mind is forgotten, objects are extinguished; the myriad objects are all empty, like the many reflections in pure water: when the water disappears, the reflections are extinguished. This is explained in terms of breaking through existence to establish nonexistence. Furthermore, because objects arise dependent on wisdom, wisdom is void and objects are illusory; multiple characteristics enter one another, not departing from the single void. The illusory is not different from the void; the void is not different from the illusory. Illusory and void are non-dual; oneness and difference are completely void. This is explained in terms of the gate of unimpeded sovereignty of wisdom, illusion, and void. These are all teachings that use analogies based on phenomena; what is known in accord with reality can only be comprehended in wisdom by those who have eliminated conceptual thought. Only those who comprehend it in wisdom can function while remaining constantly true, without being confused by mind and objects. By the power of great vows, in accord with wisdom, they illusorily produce bodies equal in number to sentient beings, gathering and transforming them as appropriate; therefore it is called the 'Inexhaustible Merit-Treasure'. It also says: "Bodhisattvas of the Cloud of Dharma stage, in accordance with the power of their mind's thoughts, whether vast or subtle, self and other interpenetrate; one and many, large and small, participate in each other. Their spiritual powers, virtues, and functions are sovereign, entirely accomplished according to their own mind's thoughts." Just as the operative realms of all sentient beings are all accomplished by the grasping of karma of their own minds—the karmic fruits and retributions of humans, devas, narakas, animals, hungry ghosts, good and evil, are entirely created dependent on mind—likewise these bodhisattvas of the ten stages, by the power of the great wisdom of the unconditioned dharmakāya, in accordance with whatever their minds think of, are universally sovereign in the ten directions at once, fully knowing and seeing everything. Taking universal-light wisdom as substance: because the substance of wisdom has no reliance, it accords with nature to universally pervade the dharmadhātu, equal to the measure of empty space, pervading and filling the worlds of the ten directions; with the wisdom of non-nature, its great function accords with thought; with the wisdom of non-forgetfulness, whatever is thought is accomplished; with the wisdom endowed with the universal and the particular, the universal and particular, identity and difference, formation and disintegration, are all produced; with the sovereign wisdom of vast and narrow, large and small, transformation is penetrating and unimpeded; with the wisdom of identical substance with all sentient beings, it can transform all sentient beings' realms purely into pure land kṣetras; with the wisdom of non-duality of self and other, one body becomes multiple bodies, and multiple bodies become one body; with the wisdom of the dharmakāya being free of large and small and beyond measure, it can widely accommodate buddha-kṣetras in a single pore; with the wisdom equal to empty space without boundary or direction, in a single thought it manifests birth, filling the ten directions without coming or going; with echo-like wisdom, it can respond like an echo, manifesting directly, with responsive forms equal to sentient beings; with this wisdom endowed with complete merit, it constantly abides in wondrous kṣetras, always dwelling together with all sentient beings; if not for the empowering power of the noble ones, sentient beings would not see it.