宗鏡錄 94.33

94.33

Verses in the Laṅkāvatārasūtra state: “At that time, by the Buddha’s supernatural power, / He manifested another mountain fortress, / Lofty with a hundred thousand aspects, / Adorned opposite Sumeru. / Immeasurable billions of flower gardens, / All composed of groves of various jewels, / Whose fragrance spread far and wide, / Delicious scents never heard before. / In each jewel mountain, / The Buddha’s body was displayed, / And Rāvaṇa as well / Dwelt with the hosts of yakṣas. / Buddha-lands of the ten directions / And the bodies of the Buddhas, / Sons of the Buddha and the yakṣa king, / All came and assembled on that mountain. / And in this city of Laṅkā, / All the multitudes / Saw their own bodies / Enter into the transformed Laṅkā. / Created by the Tathāgata’s supernatural power, / It was identical to that Laṅkā; / The mountains and gardens / Were likewise adorned with jewels. / To the Buddha in each mountain, / Mahāmati posed inquiries; / The Tathāgata expounded for all of them / The Dharma realized in his inner body. / Producing hundreds of thousands of wondrous sounds, / Having preached this sūtra Dharma, / The Buddha and the sons of the Buddha / All disappeared from view. / The yakṣa Rāvaṇa / Suddenly saw his own body / In his own original palace, / Seeing nothing else besides; / And he reflected thus: / ‘Who made what was seen just now? / Who was it that preached the Dharma? / Who was it that listened? / What Dharma did I see, / That there were such events? / Those Buddha-lands / And bodies of the Tathāgatas, / Such marvelous phenomena— / Where have they all gone now? / Was it remembered from a dream? / Was it made by an illusion? / Was it an actual city, / Or a Gandharva city? / Was it a false vision from cataracts? / Or an arising mirage? / Was it the dream of a barren woman’s son? / Did I see a firebrand circle, / Or the smoke of a firebrand circle? / What was it that I saw?’ / Again he reflected deeply: / ‘The substance of phenomena is like this, / Merely the sphere of one’s own citta, / Realized and known by the inner mind; / Yet ordinary people, / Veiled by avidyā, / Discriminate with a false citta, / And are unable to awaken and know. / The grasper and the grasped— / All cannot be obtained; / The speaker and what is spoken— / Such things are also nonexistent. / The true substance of the Buddha Dharma / Is neither existent nor nonexistent; / Phenomenal characteristics are always like this, / Merely discrimination of one’s own citta. / If one sees things as real, / That person does not see the Buddha; / If one does not abide in a discriminating citta, / Neither does one see the Buddha; / One does not see any conditioned actions— / Such a one is called a Buddha. / If one is able to see like this, / That person sees the Tathāgata. / When the wise observe in this way / All spheres of objects, / They transform the body and attain the marvelous body, / Becoming Buddhas and bodhisattvas.’”