萬善同歸集 3.15

3.15

答：「頓教一門，亦是上根所受；忘緣淨意，真為如實修行。今所該者，為著法之人而生偏見，一向毀事不了圓宗。但析妄情，豈除教道？秖如見佛一法，自有五等教人：一、小乘人：見佛身即是父母生身，從心外來，有相好分劑。意識所熏，有所分別；不知唯識義故，見從外來。二、大乘初教：見佛但是現化，非有相好，然其實體，空無所有。故云：『若以三十二相觀如來者，轉輪聖王即是如來。』三、大乘終教：見佛相好光明，一一悉同真性。身即非身，非身即身，理事無閡。四、頓教：見佛無有始末之異，何有現應之差！亦無相好可立，一切分別非真理故。此離念之真名為見佛。五、一乘圓教：見佛即此離念之真，非但不生彼相之理，而乃不閡萬像繁興，具足依正，該攝理事，人法等圓，明一事遍於十方一切世界，無不同時影現，猶如帝網。又緣起一門，若是頓教，不說緣起，即是事相，令真理不現；要由相盡，乃是實性。若說緣起，如以翳眼，而見空華。若是圓教法界，起必一多互攝，有力無力，方得成立；一多無閡，攝入同時，名入大緣起。

Answer: "The single gateway of the sudden teaching is indeed what those of superior faculties receive; forgetting conditions and purifying the mind is truly practice in accordance with reality. Those targeted now are people who cling to dharmas and give rise to one-sided views, solely disparaging phenomena without understanding the perfect teaching. We merely analyze deluded sentiments; how could we eliminate the path of teaching? Just as in the single dharma of seeing the Buddha, there are naturally five grades of people taught: First, the person of the Hīnayāna: sees the Buddha's body as the physical body born of parents, coming from outside the mind, having marks and signs with definite limits. Perfused by mental consciousness, they make conceptual distinctions; because they do not know the meaning of consciousness-only, they see him as coming from outside. Second, the initial teaching of the Mahāyāna: sees the Buddha merely as an apparition, not possessing real marks and signs, with his true essence being empty and non-existent. Thus it is said: 'If one sees the Tathāgata through the thirty-two marks, a cakravartin is the Tathāgata.' Third, the final teaching of the Mahāyāna: sees the Buddha's marks, signs, and radiance as each and all identical to the true nature. The body is non-body, and non-body is the body; principle and phenomena are without obstruction. Fourth, the sudden teaching: sees the Buddha without differences of beginning or end—how could there be distinctions between manifest and response bodies! Nor are there any marks and signs to be established, because all conceptual distinctions are not the true principle. This truth free from thoughts is called seeing the Buddha. Fifth, the perfect teaching of the One Vehicle: sees the Buddha as this very truth free from thoughts; not only is it the principle wherein those signs do not arise, but it also does not obstruct the flourishing arising of the myriad phenomena. It completely possesses the dependent and proper retributions, encompasses principle and phenomena, and person and dharma are equally perfect. It makes clear that a single phenomenon pervades all worlds of the ten directions, without exception simultaneously manifesting reflections, like the net of Indra. Furthermore, regarding the gateway of dependent origination: if it is the sudden teaching, it does not speak of dependent origination, for that is phenomenal signs, which prevents the true principle from appearing; only through the exhaustion of signs is there true nature. If it speaks of dependent origination, it is like seeing flowers in the sky with cataracts. If it is the dharmadhātu of the perfect teaching, arising must involve the mutual containment of the one and the many, establishing both efficacy and inefficacy; the one and the many are unobstructed, contained and entered simultaneously—this is called entering the great dependent origination."