宗鏡錄 19.3.2

19.3.2

Therefore, one knows that kleśa is itself bodhi, and bodhi is itself kleśa. Hence the Suvikrāntavikramiparipṛcchā-prajñāpāramitā-sūtra says: "The Buddha addressed King Suvikrānta, saying: 'Suppose there is a priceless wish-fulfilling jewel, adorned and polished, brilliant and delightful, its substance round and utterly pure, free from any taints or defilements. It falls into mire and stays there for a long time. Someone finds it, picks it up, and protects it so that it will not fall again. The Dharma-nature is just like this: although it is within kleśas, it is not defiled by them, and later it is revealed once more. Heavenly King, all buddha-tathāgatas fully know that sentient beings are naturally pure by nature; obscured by adventitious defilements, [these defilements] do not enter their self-nature. For this reason, when a bodhisattva-mahāsattva practices the prajñāpāramitā, he should think: "I should be valiant and diligently cultivate vigor to explain this profound prajñāpāramitā for the sake of all sentient beings and remove their kleśas. All sentient beings possess purity of nature; therefore, toward them one must not give rise to [thoughts of their being] inferior. One should respect them: they are my teachers, and I must revere them in accordance with the Dharma." When a bodhisattva-mahāsattva gives rise to such a mind, prajñā is immediately born.'" The Bodhisattvagarbhasūtra says: "The daughters of Māra, Brahmā, and Śakra all attained buddhahood in their present bodies without abandoning the body and without receiving a body." A verse states: / "The Dharma-nature is like the great ocean: / it does not speak of right and wrong. / Ordinary beings, sages, and noble ones / are equal, without high or low. / It depends only on the eradication of the mind's defilements; / realizing awakening is like turning over one's palm." / The Kuśalamūlasaṃparigraha-sūtra says: "The Buddha said: 'Dṛḍhamati, the realm of non-obstruction is the limitless realm. The limitless realm is the nature of all sentient beings. This is called the gateway of realms. Entering this gateway of realms, one can expound a thousand billion Dharma-treasuries. These Dharma-treasuries are non-treasuries. Dṛḍhamati, whatever dharmas the Tathāgata expounds among the multitude of Dharma-treasuries, they all expound this realm. Furthermore, there are the treasuries of form, and the treasuries of feeling, perception, volitional formations, and consciousness. These treasuries are non-treasuries; they do not reside in their own treasury. These are called the various treasuries, entered through the gate of the syllable A.'" Explication: "The syllable A has the meaning of non-arising (anutpāda). If one understands that the mind is non-arising, then no dharma can be obtained. Awakening to this vijñapti-mātra is the preliminary gateway to entering the Path. Hence the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: 'There is not a single dharma that can be obtained; this is called a sentient being.' In speaking of a 'sentient being', it means the dharmakāya. As the Anūnatvāpūrṇatvanirdeśa says: 'Śāriputra, it is just this dharmakāya, entangled by boundless kleśas exceeding the sands of the Ganges, that from beginningless time conforms to the world, coming and going, arising and ceasing on the surging waves of saṃsāra, which is called a sentient being.' Thus one knows: to say that a sentient being is itself the dharmakāya is exceedingly difficult to understand. Therefore, a former worthy quoted the Mahāparinirvāṇa-sūtra, saying: 'If someone could hang Mount Sumeru from a lotus thread, would that be conceivable or not?' 'No, World-Honoured One.' The Buddha said: 'That a bodhisattva can evaluate saṃsāra in a single thought is inconceivable.' Now, making clear that this complete principle is difficult to comprehend, one merely has reverent faith in it. If, hearing that saṃsāra has an inconceivable principle, one merely has reverent faith in it and cannot [realize that] the one mind is itself the tathāgatagarbha, it is not the complete meaning." The Mañjuśrīparipṛcchā-prajñāpāramitā-sūtra says: "The Buddha addressed Mañjuśrī: 'If someone asks you, "How many realms of sentient beings are there?", how would you answer?' Mañjuśrī said: 'The number of the realm of sentient beings is like the realm of the Tathāgata.' Question: 'What is the extent of the realm of sentient beings?' Answer: 'Like the extent of the Buddha's realm.' Question: 'To what realm are all sentient beings bound?' Answer: 'Just as the Tathāgata is bound, so too are sentient beings.' Question: 'Where does the realm of sentient beings abide?' Answer: 'It abides in the realm of nirvāṇa.' It also says: Mañjuśrī said: 'Just as space is countless, sentient beings are also countless. Space cannot be obtained; sentient beings also cannot be obtained. Therefore, within what cannot be obtained, designations are established in accordance with worldly conventions; what is expediently taught regarding the realms of ordinary beings and sages is an inconceivable, vast spiritual transformation.'" As the Mahāratnakūṭasūtra says: "Mañjuśrī Bodhisattva said: 'Furthermore, dharmas have no characteristic of emergence, yet expounding the dharma of renunciation—this is called spiritual transformation. Dharmas have no distinctions, yet distinguishing them with words—this is called spiritual transformation. Dharmas have no activity, yet expounding that there is cultivation—this is called spiritual transformation. Dharmas have no coming or going, yet expounding that there is coming and going—this is called spiritual transformation. Establishing various fruits upon the realization of the single path—this is called spiritual transformation. Distinguishing the triyāna within the dharma of single flavor—this is called spiritual transformation. All buddhas are only one buddha, yet expounding immeasurable buddhas—this is called spiritual transformation. All buddha-lands are only one buddha-land, yet expounding immeasurable lands—this is called spiritual transformation. Immeasurable sentient beings are just one sentient being, yet expounding immeasurable sentient beings—this is called spiritual transformation. All buddha-dharmas are only one buddha-dharma, yet expounding immeasurable dharmas—this is called spiritual transformation. Dharmas cannot be indicated, yet revealing all dharmas—this is called spiritual transformation. Dharmas cannot be obtained, yet cultivating and realizing them—this is called spiritual transformation.' … At that time, Elder Śāriputra addressed the devaputra Merchant Leader (Śreṣṭhin), saying: 'Hearing of this spiritual transformation, are you not frightened?' The devaputra answered, saying: 'I am myself spiritual transformation; why would I be frightened?' Śāriputra said: 'Devaputra, with what hidden intention do you make this statement?' The deva said: 'All dharmas, whether wholesome or unwholesome, moving without motion—this is called the great spiritual transformation. Therefore, Śāriputra, those who perform wholesome karma are born in the heavens and possess great majestic power; such wholesome karma is inconceivable. That all sentient beings come and go in saṃsāra is also inconceivable. What is inconceivable is called the great spiritual transformation. As the Buddha taught, four realms are inconceivable: first, the realm of karma is inconceivable; second, the realm of dragons (nāgas) is inconceivable; third, the realm of dhyāna is inconceivable; fourth, the realm of the Buddha is inconceivable. By this meaning, all dharmas are called the great spiritual transformation, and one should not be frightened.'"