宗鏡錄 24.7.5

24.7.5

For instance, King Bimbisāra, because the Buddha emitted five-colored light from his mouth to illuminate the crown of his head, later realized the fruit of anāgāmin. Or again, like Ratnakūṭa and the other five hundred elders, seeing the Buddha's pure land, realized the forbearance of the non-arising of dharmas (anutpattikadharmakṣānti). This is [the case of] beholding form. As for the sense-datum of fragrance performing the Buddha-work: it is that the fragrant rice universally perfumed the great trichiliocosm as well as the desire and form realms, and all the devas, smelling the fragrance, entered the room. Furthermore, burning incense means that one shines forth with the fire of wisdom, because the myriad practices are universally pervasive. Anointing incense means blending it with the water of pure nature to adorn the dharmakāya. Powdered incense means using vajra-wisdom to shatter [all things] so that they lack real substance. Furthermore, like the meditations on compassion or on the impure that eradicate all evils, just as benzoin can ward off evil and heterodoxy, right view and wisdom leave no evil uneradicated. Furthermore, the ten wholesome actions and the like generate the fragrance of joy, like aloeswood and sandalwood; that is, gathering in faculties and capacities, practicing generosity to delight oneself and others, and so forth. As for the sense-datum of flavor performing the Buddha-work: those who eat this rice are physically tranquil and happy, just as in the Land of Joyful Adornment. As for the sense-datum of touch performing the Buddha-work: '[When he] stroked me with his hand, how joyful it was!' As for light performing the Buddha-work: the Nirvāṇa Sūtra says: 'Those who encounter this light have all kleśas completely eliminated.' Now, emitting light is nothing other than the light of the wisdom of the one mind, because it can illuminate the nature of the myriad dharmas, whereby one does not follow sense-objects and fall into their foolish darkness. As the Ocean of Meaning states: 'To reveal light means that when seeing the phenomenon and principle of the tathatā of the dharmadhātu of dust-objects, they are manifested clearly and distinctly. This is the illumination of the light of wisdom. If there is no light of wisdom, then principle and phenomena will not be revealed. Just seeing dharmas is itself the light. Because the merit of accumulated wisdom is complete, therefore emitting a single light leaves nothing in the dharmadhātu unrevealed. Constantly observing all dharmadhātus is emitting light to illuminate everything.' This light of the mirror of the source is precisely the ūrṇā-light of all buddhas, universally illuminating the dharmadhātu. As the Avataṃsaka Sūtra says: 'Between the brows of the Tathāgata there is the mark of a great man, named the Cloud of Light Pervading the Dharmadhātu, adorned with maṇi gem blossoms, emitting great light endowed with the colors of many gems, like the sun and the moon, thoroughly transparent and pure. Its light universally illuminates the lands of the ten directions, manifesting within them all buddha-bodies, and further emitting wondrous sounds proclaiming all dharmas.' The Lotus Sūtra says: '[The Buddha] emitted a single ūrṇā-light illuminating eighteen thousand buddha lands; within the light were seen all the bodhisattvas' adornments of the six pāramitās, the good and ugly retributions of sentient beings, and so forth.' It also says: '[He] emitted a pure light, illuminating immeasurable lands.' The Mahāyāna Sūtra of the Contemplation of the Mind-Ground in Past Lives says: 'At that time, in the assembly there was a bodhisattva named Lion's Roar. Beholding the Tathāgata emit a golden light, he gazed in the four directions at the ocean-like assembly, raised a great voice, and spoke these words: [...] "Up to: by this cause and condition, the Tathāgata will soon arise from samādhi and shall expound for us the wondrous Mahāyāna Dharma of the gate of contemplation of the mind-ground. I announce to the great assembly: [regarding] the immeasurable blissful happiness of all humans and devas, quickly seek world-transcending anuttarāsamyaksaṃbodhi! Why is this? Today the World-Honoured One, from within his chest, emits a golden light, and wherever it illuminates becomes golden. What the Buddha displays is profoundly deep in purport; all worldly śrāvakas and pratyekabuddhas, exhausting their thought and reckoning, are unable to know it. You ordinary people do not contemplate your own mind; therefore you drift in the ocean of saṃsāra. The buddhas and bodhisattvas, because they can contemplate the mind, cross over the ocean of saṃsāra and arrive at the other shore. For the tathāgatas of the three times, the Dharma is entirely like this. The emission of this light is not without cause and condition."' Explanation: The golden light represents the source that is spoken of. Just as Mañjuśrī's dwelling-place and the southern face of Mount Sumeru are all of one single color, without any different tint, as the Ratnakaraṇḍa Sūtra says: 'Mañjuśrī said: "Venerable Subhūti, just as the places illuminated by the light of Mount Sumeru, King of Mountains, are all of one single color, namely golden; just so, Subhūti, the light of prajñā illuminates all saṃyojanas so that they are all of one single color, namely the color of the Buddha-Dharma."' This color of the mind can be said to be brighter than the sun and moon, its measure surpassing the great void; it illuminates and embraces, leaving no obscurity unexhausted. Therefore the Mahāprajñāpāramitā Sūtra says: 'If, for the dark worlds and the places between each world where the light of the sun, moon, and so forth does not illuminate, one would produce light, one should train in the prajñāpāramitā.' The Ratnakūṭa Sūtra says: 'I have a light named Non-arising; those who hold its name attain non-attainment.' The Treatise on the Avataṃsaka Sūtra says: 'The chapter "Awakening through Light" is to cause the faithful mind, through the light of its own mind, to awaken to and illuminate all the endless great trichiliocosms in all worlds, which altogether are the Buddha's realm, and oneself is also identical and equal to it. Following the light with the mind, it illuminates them one by one. Mind and object merge into one, and inner and outer views perish. After the initial great trichiliocosm, next turning again to the east as the head, the light reaches ten trichiliocosms in the eastern direction, illuminating a hundred great trichiliocosms. Thus, through the ten tiers of the ten directions, multiplied and redoubled, circling around, the ten directions are completely illuminated. Body and mind are of one single nature, unobstructed and universally pervasive, identical to the Buddha's realm. Intending each one, one observes like this, and then seals it with the samādhi of effortless skillful means. One enters the initial mind of the ten abodes, is born into the tathāgata's household of wisdom, and becomes a true son of the Dharma King of tathāgata wisdom. It is just as illuminated by the light, fully explained as in the sūtra. One must not assume that it is the Buddha's light and that oneself has no share in it. One must personally use the light of one's own mind like the Buddha's light, opening and awakening one's mind, completely illuminating the dharmadhātu.' The Avataṃsaka Commentary states: 'In the causal stage, distinguishing dharma-characteristics and decisively comprehending the true principle leaves neither principle nor phenomena lacking and does not diminish the Buddha-Dharma; therefore in a single thought one fully understands many gates. Hence, emitting a single light completely fulfills merit and wisdom.' The Nirvāṇa Commentary states: 'Emitting light to illuminate Mañjuśrī means seeing the form and knowing the mind; Mañjuśrī beheld the light and thereupon understood the Buddha's intention.' The Private Notes on the Vimalakīrti states: 'Sometimes light performs the Buddha-work. Why is it like this? Its substance pervades empty space and is identical to the dharmadhātu. Beasts and ants, sentient and insentient beings, are all sons of the Buddha. This is precisely the Dharma of liberation; it is precisely Mount Sumeru entering a mustard seed.'