[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋門歸敬儀](https://indike.org/pramana/in.bauddha.taisho.1896) › 1.36 # 釋門歸敬儀 1.36 釋門歸敬儀 1.36 - **Language:** Classical Chinese ### [1.36](https://indike.org/pramana/in.bauddha.taisho.1896.1.36) 初言一體三寶者。「一」是非二之名，「體」謂本識之謂。但以無始心體，性淨如空，妄想客塵，封迷隨染，致使相從至于今日，經生歷死，無由厭曉。故《經》云：「諸法本來性相空寂，眾生妄計彼此得失，輪迴生死，不得解脫。」《經》云：「一切眾生竝有佛性。」即我本識，出障嘉名。迷故曰凡，悟便名聖。所以貧女寶藏、力士額珠，性常清淨，有而無用，為惑所覆，無由光顯。如《經》深叢覆寶，移流雜味，然其本性，光淳無玷。所以前修聞此，勵力勤觀，日故劫新，遂證斯德。及成妙覺，轉依法身，身非始生，寄緣修顯。後進聞此，興大志求，彼去已還，我云何住？遵途進德，還登位極。自昔已來，此乘無權，皆成正覺，逈出樊籠，俯應群心，興悲赴感。我之與佛，無始實同。彼以先覺，故先出有，我獨不悟，盤桓下凡，一思此事，悔熱何及？今若不修，後生何據？ > First, as for the Three Jewels of the single essence: "Single" is the name for non-duality; "essence" refers to the fundamental consciousness. It is only because the essence of mind from beginningless time is pure by nature like empty space, but adventitious defilements of deluded thoughts entrap it in delusion and subject it to contamination, that it has accompanied them down to the present day, passing through births and experiencing deaths without any means of wearying of it and awakening. Therefore a sūtra says: "All dharmas are originally empty and tranquil in nature and characteristics; sentient beings falsely calculate self and other, gain and loss, reincarnating in saṃsāra without attaining liberation." A sūtra says: "All sentient beings possess the Buddha-nature." This is our fundamental consciousness, an auspicious name for emergence from hindrances. Through delusion it is called ordinary, and upon awakening it is named noble. Therefore, like the poor woman's treasure trove or the wrestler's forehead jewel, its nature is constantly pure, existing yet unusable because it is covered by delusions and has no means to shine forth. As a sūtra says, a dense thicket conceals the jewel, and changing currents mingle various tastes, yet its fundamental nature is radiant, pure, and flawless. Therefore, earlier cultivators who heard this exerted their strength in diligent contemplation; with each passing day and renewing kalpa, they ultimately realized this virtue. And when they accomplished wondrous enlightenment, they came to rely upon the dharmakāya; this body is not newly born, but relies on conditions to be cultivated and revealed. When later learners hear this, they arouse a great aspiration to seek it: "Those \[Buddhas\] have gone and returned; why do I remain behind?" Following the path to advance in virtue, they too will ascend to the ultimate rank. From the past until now, this vehicle has no expedient: all have attained correct enlightenment, soaring far out of the cage, looking down to respond to the minds of all beings, arousing compassion to answer their needs. The Buddha and I are truly identical from beginningless time. Because he was awakened first, he was the first to emerge from existence; I alone have not awakened, lingering among the lowly ordinary beings. Once I reflect on this matter, how can my remorse and burning anguish be in time? If I do not cultivate now, what will future lives rely upon? > — English (machine translation) (machine translation) - [Previous: 1.35](https://indike.org/pramana/in.bauddha.taisho.1896.1.35) - [Next: 1.37](https://indike.org/pramana/in.bauddha.taisho.1896.1.37) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1896.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1896~en-mt.1.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1896.1.36](https://indike.org/pramana/in.bauddha.taisho.1896.1.36) · Pramāṇa