宗鏡錄 24.7.1

24.7.1

He replied: "The buddhas of the ten directions share one dharmakāya; why must there be two? Moreover, the three bodies and ten bodies are spoken of in accordance with function; judging by their fundamental nature, there is only one body. It is like a dark room yearning for light, which shines in accordance with the apertures: although the lights are manifold, that which is their origin is one—namely, the true dharmakāya. It also manifests in accordance with capacities, with different forms and marks. As a verse in the 'Manifestation' chapter says: / 'Just as the Brahmā King abides in his own palace, / Yet manifests universally throughout the three-thousandfold realms of Brahmā, / Seen by all humans and devas, / Without truly dividing his body to go to them; / The manifestation of the bodies of all buddhas is also like this: / Pervading all the ten directions without exception. / Their bodies are innumerable and incalculable, / Yet they neither divide their bodies nor make discriminations.' / Thus we know that it is not that another buddha's wisdom pervades oneself, but rather that one's own buddha-wisdom pervades others. Nor is it that one's own cause proceeds to another's fruit; originally, it is that another's fruit receives my cause. Thus cause and effect are simultaneous; ordinary and sage are of one boundary. For this reason, by understanding that there are no dual characteristics, one can transcend the realm of Māra; by not grasping a single dharma, one abides peacefully in the Buddha vehicle. If one grasps characteristics, one sinks into the ocean of the six entries; if one gives rise to thoughts, one casts oneself into the fortress of the five aggregates. These are all sentient beings following their discriminating feelings and giving rise to views of self and other; then the reflections divide into many moons, and their traces take on various forms. Not departing from the one true [reality], each manifests in the water of citta. Therefore Master Rong said: 'Not departing from the five aggregates, there is a buddha.' The sūtra says: 'As is citta, so is the buddha; as is the buddha, so are sentient beings.' It also says: 'To seek bodhi apart from citta is like heaven and earth; how could there be a sixteen-foot body? The body has no sixteen feet.' The *Pañcaviṃśatisāhasrikā-prajñāpāramitāsūtra* says: 'One does not take the body to be the buddha; one takes sarvākārajñatā to be the buddha. If the marks and signs were the buddha, a wheel-turning king would be one.' Now, for so many people, the buddha within their bodies—why do they not see it? Because of kleśas. The sūtra says: 'Sentient beings endowed with kleśas, though close, do not see; it is only inside the body, very close yet they do not see.' Furthermore, because we lack wisdom, we do not realize that within our inner garment there is a priceless jewel. As for 'citta', it means 'faith' [or 'verification']; that is, there is preceding consciousness, and dharmas operate following characteristics, so that kleśas are called consciousness, not citta. 'Manas' means 'recollection': recollecting and conceptualizing preceding objects gives rise to delusion; these are all deluded consciousness, having nothing to do with citta. Citta is neither existent nor non-existent; existence and non-existence do not taint it. Citta is neither defiled nor pure; defilement and purity do not soil it. Up to deluded or awakened, ordinary or sage, walking, coming, going, or staying—all are deluded consciousness and not citta. Citta fundamentally is unproduced, and now also does not cease. If one knows one's own citta to be like this, the buddha is also thus. Therefore it is said: 'The straight mind is the bodhimanda, because it is free of falsity.' The sūtra says: 'Such is the body of the world; the bodies of the buddhas are also thus. Completely knowing its self-nature: this is called a buddha.' Therefore one body and immeasurable bodies all share the same buddha-substance, because their principle of naturelessness is identical. For this reason, Master Zhi said: 'At the hour of eating, avidyā originally is the body of Śākya. Sitting and lying, not knowing it is originally the Way—why rush about in haste enduring bitter toil?' The *Huayan siji* says: 'From "Thus have I heard" onwards, up to everything in all sūtras—the assemblies of bodhisattvas, the assemblies of śrāvakas, the ornaments, flowers, banners, streamers, canopies, the seven precious jewels, and the like—all arise from the Tathāgata's pure karma, or are designated by names of dharmas or names of clouds; all are matters within the pure citta. Mañjuśrī is sentient beings' actively operating discriminating citta. Samantabhadra is sentient beings' citta of karmic action amid worldly toil. Avalokiteśvara is sentient beings' citta of great compassion. Mahāsthāmaprāpta is sentient beings' citta of resolve and wisdom. As the *Avataṃsakasūtra* says: "Mañjuśrī in all places": although Mañjuśrī comes from the east, he is immediately in all places, because he is the body of the dharmadhātu and unmoving wisdom. Meeting an object, it is understood; the six sense organs and three karmas are all Mañjuśrī. The substance of true reality is all-pervading; the myriad images densely arrayed are nothing other than prajñā. Where is there a single place that is not Mañjuśrī?' The *Vimalakīrti Commentary* says: 'Bodhisattva Samādhivaśavartirāja: using the three contemplations in one mind, being able to contemplate the citta-nature, is called supreme samādhi. Attaining this supreme samādhi, one attains mastery over all conventional and ultimate dhyānas and samādhis, like a king. Bodhisattva Ratnarāśi: through the three contemplations in one mind, correctly contemplating that although the citta-nature is empty, it is fully endowed with the collection of dharma-jewels of myriad practices; therefore he is named Ratnarāśi. Bodhisattva Vicitrasaṃbhava: contemplating that citta is unproduced, then all dharmas are unproduced; prajñā wonderfully arises. Therefore the sūtra says: "Form is not produced; prajñā is produced." Bodhisattva Avalokiteśvara: the *Qing Guanyin jing* says: "Contemplate the pulse of the heart, focusing the thought in one place; then one sees Avalokiteśvara." For bodhisattvas such as these, in accordance with pointing out one contemplation gate, they are distinctively labeled with a bodhisattva's name to guide beings back to citta. If one person completely possesses all contemplation gates, then the names are mutually interchangeable; this is equality of syllables, equality of words, equality of bodies, and equality of dharmas. Because all dharmas are originally nameless, that they have names without names is all because they arise from citta; citta is names. Those who are able to understand like this will see all bodhisattvas and buddhas within the correctly contemplating citta. Up to the ten great disciples among the śrāvakas, they are all the ten wholesome mental factors of one's own citta.' It also says: 'The ten mental factors: a verse from the Abhidharma of the Tripiṭaka teachings says: / "Saṃjñā, chanda, sparśa, prajñā, / Smṛti, cetanā, and adhimokṣa, / Manaskāra towards sense objects, / Samādhi together with vedanā; / These caitasikas are common to the entire ground." / Assisting the mind-king, they give rise to all states of mind. The mental factors are like a state having ten ministers who together assist a single ruler. If the ruler and ministers together practice what is not the Way, the people in the state will all do evil. If ruler and ministers assist one another to practice proper governance, the people in the state will all possess the Way. Now sentient beings have a mind-king, common to the ten mental factors. If thought is unwholesome, then immeasurable unwholesome, kleśa-laden mental factors will arise. If the mind-king and the ten factors assist one another in thinking wholesome thoughts, then immeasurable wholesome mental factors of merit and wisdom will arise. Furthermore, the mind-king is the master, and the ten factors are the ten disciples. If master and disciple together commit evil, they will transform all people into doing evil; if master and disciple together perform good...'