破邪論 2.22

2.22

夫釋迦者。譯云能仁。言德充道備堪濟萬物也。然法身二義。一曰真實。二謂權應。真身謂至極之體。妙絕拘累不得以方處期。不可以形量限。有感斯應。體常湛然。應身者。積劫行因億生求果。和光六道同塵萬類。生滅隨時脩短為物。形由感生體非實有。權形雖謝法體不遷。但時無妙感。故莫得常見也　世說云。魯人尚不貴東家丘。邪見豈信有西方佛。根深難拔。悲夫。惑者問曰。豈其然耶。請喻斯旨。論者對曰。子不聞乎。夫瞽者無以與乎文章之觀。聾者無以與乎鍾鼓之聲。蓋知十惡波浪易動心源。萬善枝條難抽意樹。良以凡夫顛倒渴愛所燒。妄想攀緣身心放逸。激五欲浪漂二死河。常在黑闇崖下無明波底。長夜睡眠處於夢宅。莫醒迴天之醉。詎知迷亂之色。昏昏永劫役役偷生。乃復隨逐邪師親近惡友。咆𠷺狂象放恣心猨。起六十二之見山。汎九十八之使海。耽湎行廁戀著畫瓶。扇八魔風吹三毒火。縱六入賊盜五陰城。不憂二鼠之危。恒興四蛇之怒。信其牛羊之眼。發其梟鏡之兇。於是立我慢幢聲自大鼓翻覆毀譽之口。誇企儒墨之談。反表為裏顛裳為衣。敗俗傷真間朋亂友。陵辱三寶欺侮二親。輕忽冥祇呵罵風雨。與鬼神為讎隙。與骨肉為怨憎。自矜自高不仁不孝。恃其管見愚謂指南。何異蝍蛆之甘臭螮。鵄梟之嗜腐鼠。以毒為美。深可畏哉。靡慮將來之辜。不愁地獄之報。嗟乎肆一言之禍。招萬劫之殃。致使沈滯幽塗淪歷惡道。入銅狗銅蛇之網。居八寒八熱之城。鋸解磨磨爐燒鑊煮。餐灰食火噉雪吞氷。處處燋然心心苦楚。百骸九竅撩亂刀鋒。五臟四肢紛披劍鍔。所以然者。皆由撥無因果謗出世間破和合僧不信正法邪見根深之所致也。況復捨身受身常嬰三界。從獄至獄不離三塗。大聖觀已興悲。至仁為之流慟。故知善惡之理如響應聲。報施之徵似形帶影。可不慎歟。可不慎歟。

Now, as for Śākyamuni, it is translated as "Capable of Benevolence," meaning that his virtue is full and his Way complete, capable of saving the myriad beings. Yet the dharmakāya has two aspects: the first is called the real and true, and the second is called the provisional and adaptive. The true body refers to the ultimate essence: wondrously transcendent over entanglements, it cannot be circumscribed by place, nor can it be bounded by form and measure. Where there is a stimulus, it responds; its essence is ever serene. The adaptive body, on the other hand, accumulates causes through kalpas and seeks the fruit across myriad births; it harmonizes its light with the six realms and shares the dust with the myriad kinds. Its appearing and disappearing accord with the times, its length and brevity are for the sake of beings. Its form arises from stimulus and its essence is not truly existent. Although the provisional form passes away, the Dharma-essence does not shift. But because the times lack wondrous stimulus, beings cannot constantly see it.

A worldly saying goes: "The men of Lu did not even prize Qiu of the eastern house; how could those of wrong view believe that there is a Buddha of the western quarter?" Their roots are deep and hard to pull up—alas, how lamentable! A confused person asked: "Can that really be so? Please illustrate this principle." The treatise master replied: "Have you not heard? The blind have no means to participate in the sight of fine patterns; the deaf have no means to participate in the sound of bells and drums. One must know that the waves of the ten non-virtues easily stir the mind's source, whereas the branches of the myriad goods are difficult to shoot forth from the tree of intention. This is truly because ordinary beings are inverted, scorched by thirst and craving; with deluded thoughts grasping at objects, their bodies and minds are unrestrained. They stir up the waves of the five desires and drift down the river of the two kinds of death, constantly below the cliff of black darkness, at the bottom of the waves of ignorance. Sleeping through the long night, they dwell within a burning house of dreams, never sobering from a heaven-revolving drunkenness; how could they recognize the sights that delude and confuse them? Dark and dim for eternal kalpas, toiling and moiling, stealing a meager living, they furthermore follow heterodox teachers and draw close to evil friends. Roaring like wild elephants, they unleash the mind-monkey; they raise the mountain of the sixty-two views and sail upon the ocean of the ninety-eight anuśayas. Indulging in a walking latrine, they cling lovingly to a painted vase; they fan the winds of the eight māras and blow the fire of the three poisons. Giving free rein to the bandits of the six sense spheres, they plunder the city of the five aggregates; unconcerned by the peril of the two mice, they constantly arouse the rage of the four serpents. Trusting their eyes of cattle and sheep, they unleash the ferocity of owls and jing beasts. Thereupon they erect the banner of haughty pride, sound the drum of self-aggrandizement, turn their mouths to reverse praise and blame, and boastfully ape the discourse of the Confucians and Mohists. They turn the outside in and wear skirts as shirts; they corrupt customs and damage truth, alienating companions and disordering friends. They insult the Three Jewels, mistreat their two parents, make light of the dark deities, and revile the wind and rain. They make enemies of ghosts and spirits, and hold resentment and hatred against their own flesh and blood. Conceited and haughty, unbenevolent and unfilial, relying on their narrow view, their folly considers it a compass. How is this different from a centipede relishing a smelly snake, or an owl and falcon delighting in a rotten rat? Taking poison to be a delicacy—how deeply terrifying! They give no thought to future guilt and feel no sorrow over retribution in hell. Alas! Giving vent to the misfortune of a single word brings about the calamity of myriad kalpas, causing them to sink and linger in the dark paths, plunging into and passing through the evil destinies—entering the nets of bronze dogs and bronze serpents, dwelling in the cities of the eight cold and eight hot [hells], severed by saws, ground by mills, roasted in furnaces, boiled in caldrons, eating ashes and consuming fire, chewing snow and swallowing ice. Every place is scorched; every thought is bitter pain. A hundred bones and nine apertures are mangled by knife blades; the five viscera and four limbs are hacked and scattered by sword edges. The reason this is so is entirely brought about by negating cause and effect, slandering that which transcends the world, breaking the harmonious Saṅgha, disbelieving the true Dharma, and possessing deep roots of wrong view. How much more so as they discard bodies and receive bodies, perpetually afflicted in the three realms, going from hell to hell without leaving the three miserable paths! The Great Sage, having observed this, aroused compassion; the Utmost Benevolent One wept bitterly for them. Therefore, know that the principle of good and evil is like an echo answering a sound; the signs of retribution and effect are like a form casting a shadow. Can one not be careful? Can one not be careful?"