宗鏡錄 22.5

22.5

[The Treatise] replies: Because the dharmakāya is the true substance of form, it is able to manifest all kinds of forms. This means that from the very beginning, form and citta are non-dual. Because the original nature of form is itself the intrinsic nature of citta, it is named the jñānakāya. Because the original nature of citta is itself the intrinsic nature of form, it is named the dharmakāya. Relying on the dharmakāya, the physical form-bodies manifested by all tathāgatas pervade all places without interruption. Bodhisattvas of the ten directions, in accordance with their capacities and wishes, see immeasurable saṃbhogakāyas and immeasurable adorned lands, each distinct, not obstructing one another, and without cessation. This manifested form-body cannot be conceived by the citta, manas, or manovijñāna of any sentient being, because it is the sovereign and unfathomably profound function of tathatā. Therefore, we know that all manifested primary and secondary retributions, offerings and adornments, and boundless Buddha-activities all arise from the one mind. As the Avataṃsakasūtra says: 'With all jeweled canopies born of pāramitās; all flower curtains born of the pure understanding of all Buddha-realms; all robes born of anutpattikadharmakṣānti; all bell-nets born of the unimpeded mind entering the adamantine Dharma; all solid incenses born of the mind understanding all dharmas to be like an illusion; all wondrous seats of the assembly of Buddhas born of the mind [perceiving] the tathāgata-seats that pervade all Buddha-realms; all jeweled banners born of the unflagging mind in making offerings to the Buddha; all jeweled palaces dwelt in by Buddhas born of the joyful mind understanding all dharmas to be like a dream; all clouds of jeweled lotuses born of unattached roots of virtue and unproduced roots of virtue; all clouds of solid incense; all clouds of flowers of boundless color; all clouds of wondrous robes of manifold colors; all clouds of boundless pure sandalwood incense; all clouds of wondrously adorned jeweled canopies; all clouds of burning incense; all clouds of wondrous garlands; all clouds of pure adornments—all pervading the dharmadhātu, surpassing the offerings of the devas, they made offerings to the Buddha. From each single body of those bodhisattvas, inexpressible hundreds of thousands of koṭis of nayutas of bodhisattvas came forth, all filling the dharmadhātu and the realm of space, their minds equal to the Buddhas of the three periods of time, because they arose from the unperverted Dharma.' The Saṃdhinirmocanasūtra says: 'At that time, Mañjuśrī addressed the Buddha, saying: "World-Honoured One, the tathāgata achieves equal and correct awakening, turns the wheel of the true Dharma, and enters great nirvāṇa. What should one know regarding the characteristics of these three?" The Buddha told Mañjuśrī: "Good son, you should know that these three all lack dual characteristics. That is to say, it is neither achieving equal and correct awakening nor not achieving equal and correct awakening; neither turning the wheel of the true Dharma nor not turning the wheel of the true Dharma; neither entering great nirvāṇa nor not entering great nirvāṇa. Why is this? Because the tathāgata's dharmakāya is definitively pure, and because the tathāgata's nirmāṇakāya is constantly manifested."' The commentary states: '"Neither achieving equal and correct awakening" is because the dharmakāya is definitively pure, free from the view of permanence, and enters the ultimate truth, and is not seen or heard by sentient beings. "Nor not achieving equal and correct awakening" is because the nirmāṇakāya is constantly manifested, free from the view of annihilation, and is framed in terms of conventional truth, appearing in accord with the minds of sentient beings whose capacities have matured.' Thus, although dharma and saṃbhoga are distinguished, the real and the transformed share a single boundary. Furthermore, the pervasion of the dharmakāya has two aspects: First, pervasion according to individual characteristics, because the dharmakāya pervades all large and small characteristics without destroying the characteristics. Second, perfectly integrated, all-encompassing pervasion, because the dharmakāya is markless, able to integrate all conditioned characteristics and encompass them completely into a single substance. The form-body is the pervasive function of the substance itself; the jñānakāya is cultivated and perfected like the pervasion of the substance. Thus, the ten bodies cast their shadows, scattering into the ten Buddha-lands; the single substance divides its light, yet remains unmoved within a single dust mote. The form-body is like the shadow of the sun, manifesting according to the world; the jñānakāya is like the light of the sun, shining down upon the dharmadhātu. Moreover, every sense faculty and every minor and major characteristic of the Buddha's body pervades the dharmadhātu, because all sense faculties share the same substance. If the eye is taken as the portal, all sense faculties, major and minor characteristics, and Buddha-lands without exception manifest within a single eye. As a sūtra says: 'Within the bodies of sentient beings there is the Tathāgata's eye, the Tathāgata's ear, and so on,' because the Buddha's dharmakāya and the nature of sentient beings have no separate substance; both arise from the lack of nature. Arising, they do not violate the real; generated due to the dharmadhātu, generation does not obstruct phenomena. Therefore, for all Buddhas, every world is a place of attaining bodhi. In terms of the true body, it pervasively encompasses in accord with the nature; in terms of the response body, it universally manifests according to capacities. Thus Vasubandhu says: 'Regarding the interpenetration of the extensive and the condensed: Buddhas have two kinds of bodies: first, the dharmatā-dharmakāya; second, the upāya-dharmakāya. Due to the dharmatā-dharmakāya, the upāya-dharmakāya is born; due to the upāya-dharmakāya, the dharmatā-dharmakāya is revealed. These two kinds of bodies are different yet inseparable, one yet not identical. Therefore, the extensive and the condensed interpenetrate. Because the dharmakāya is markless, it can leave nothing uncharacterized; therefore, the adornment of major and minor characteristics is itself the dharmakāya. Because the dharmakāya is without knowing, it can leave nothing unknown; therefore, all-aspect knowledge is itself true wisdom.' Hence the Huayan lun says: 'The dharmakāya and the major and minor characteristics are of a single limit, without distinction.' Master Xiao's preface to his commentary on the Treatise on Awakening of Faith says: 'Now, the fundamental nature of the Great Vehicle is serene and quiescent, clear and profoundly dark. Dark and darker still, how could it transcend the myriad images? Quiescent and more quiescent still, it yet abides in the discourses of the hundred schools. Being not beyond images, the five eyes cannot view its form; abiding within words, the four kinds of eloquence cannot describe its state.' This clarifies that the true substance is neither one with nor different from all dharmas. The preface to the commentary on the Avataṃsakasūtra says: 'It conceals the true substance in the realm of the myriad transformations, and reveals virtuous characteristics at the gate of double darkness.' The subcommentary explains: 'This clarifies unimpededness, thus being neither one nor different from all dharmas.' As Master Zhao said: 'Is the Dao far away? Touch phenomena and it is real.' This also means substance is identical to the myriad transformations. Therefore, to say 'It conceals the true substance in the realm of the myriad transformations, and reveals virtuous characteristics at the gate of double darkness' clarifies that characteristics do not obstruct the substance. The 'double darkness' is the principle-substance itself, clarifying that virtuous characteristics reside solely upon the substance. If there were characteristics apart from the substance, those characteristics would not be profound and wondrous. The characteristics of supreme virtue are called 'virtuous characteristics.' The term 'double darkness' borrows the words of Laozi. Laozi said: 'Dark and darker still, the gate of all subtleties.' He treated both the named and the nameless alike as 'dark.' Master Heshang said: 'The dark is Heaven; within Heaven there is again Heaven.' Zhuangzi said: 'Heaven is the natural; then the natural is also the natural.' Relying on this, the myriad things are produced; hence it is called 'the gate of all subtleties.' Now in this Mirror of the Source, it is likewise: there is no dharma it does not gather, no virtue it does not possess; it can be called the utmost subtlety and hidden darkness of the mind! The Qingliang Subcommentary quotes a verse from the Avataṃsakasūtra: 'The Buddha takes the Dharma as his body, pure like space.'