[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 10.7 # 宗鏡錄 10.7 宗鏡錄 10.7 - **Language:** Classical Chinese ### [10.7](https://indike.org/pramana/in.bauddha.taisho.2016.10.7) 答。大乘起信論云。覺體相者。有四種大義。與虛空等。猶如淨鏡。一如實空鏡。遠離一切心境界相。無法可現。非覺照義故。二因熏習鏡。謂如實不空。一切世間境界。悉於中現。不出不入。不失不壞。常住一心。以一切法。即真實性故。又一切染法所不能染。智體不動。具足無漏。熏眾生故。三。法出離鏡。謂不空。出煩惱礙。離和合相淳淨明故。四緣熏習鏡。謂依法出離故。遍照眾生之心。令修善根。隨念示現。故釋摩訶衍論云。性淨本覺。中論云覺體相者。有四種大。義。與虛空等。猶如淨鏡者。此四種大義中。各有二義。與彼大義不相捨離。一者等空義。二者同鏡義。如論云。復次覺體相者。有四種大義。與虛空等。猶如淨鏡。故云何名為如實空鏡。及有二義。其相云何。頌曰。性淨本覺中。遠離慮知知。如遠離妄境。實示遠離義。鏡摩奢趺娑。舉一示一。故論曰。性淨本覺之體性中。遠離一切攀緣慮知。諸戲論識。成就一味平等之義。故名為如。遠離一切。虛妄境界。種種相分。成就決定真實之相。故名為實。為欲現示遠離之義。故名為空。鏡謂喻。明然此中鏡。則喻摩奢趺娑珠鏡。非餘種種油摩等鏡。以為譬喻。何以故。取此摩奢趺娑珠鏡。安置一處。珠鏡前中。或蘊種種石。或蘊種種飲食。或蘊種種莊嚴具。或蘊同類珠鏡。彼珠鏡中。餘像不現。唯同類珠。分明顯了故。如實空鏡。亦復如是。於此鏡中。唯同類清淨功德。安立集成。種種異類諸過患法。皆遠離故。如論云。一者如實空鏡。遠離一切心境界相。無法可現故。各有二種義。而唯示同鏡義。等空之義。不現示耶。以舉一義。兼示一義故。若如是者。云何名為等空義耶。謂如虛空清淨無染。四障所不能覆。廣大無邊。三世所不能攝。如實空鏡。亦復如是。故非覺照義故者。即是現示遠離因緣。為如彼摩奢趺娑珠鏡中石等諸像不現前者。石等諸法。皆鄙穢故。此本覺珠鏡中。種種妄法不現前者。一切染法。皆悉是無明不覺之相。無照達義故。云何名為因熏習鏡。及有二義。其相云何。頌曰。性淨本覺智。三種世間法。皆悉不捨離。為一覺熏習。莊嚴法身果。故名因熏習。鏡輪多梨華。空容受遍一。論曰。性淨本覺。三世間皆悉不離。熏習。彼三而為一覺熏習。莊嚴一大法身之果。是故名為因熏習鏡。云何名為三種世間。一者眾生世間。二者器世間。三者智正覺世間。眾生世間者。謂異生性界。器世間者。謂所依止土。智正覺世間者。謂佛菩薩。是名為三。此中鏡者。謂輪多梨華鏡。如取輪多梨華。安置一處。周集諸物。由此華熏。一切諸物皆悉明淨。又明淨物。華中現前。皆悉無餘。一切諸物中。彼華現前。亦復無餘。因熏習鏡。亦復如是。熏一切法。為清淨覺。熏令平等。復次虛空義。則有二種。一者容受義。二者遍一義。容受義者。容受諸色無障礙故。遍一義者。種種諸色。唯同一種大虛空故。如論云。二者因熏習鏡。謂如實不空。一切世間境界。悉於中現故。如是本覺。從無始來。遠離四種過。自性清淨。常住一心。一者。遠離不遍之過。三種世間不出本覺清淨鏡故。如論云。不出故。二者。遠離雜亂之過。一切諸法。不入本覺清淨鏡故。如論云。不入故。三者。遠離過患之過。本覺鏡中。現前諸法。無不本覺淨功德故。如論云。不失故。四者。遠離無常之過。本覺鏡中。現前諸法。無不常住無為智故。如論云。不壞故。遠離邊過。圓滿中實。是故說言。常住一心。自此已下。顯示因緣。何因緣故。本覺智中種種諸法。如彼本覺離諸過耶。種種諸法。皆悉無不真實體故。如論云。以一切法則真實性故。故自此已下。作緣決疑。謂有眾生。作如是疑。三世間中。眾生世間無明染法。具足圓滿。流轉遷動。無休息時。如是世間現本覺者。不可得言。本覺清淨。遠離諸過。以此義故。今通而言。又一切染法所不能染。般若實智。其體不動。自性清淨。具足無漏。常恒熏習眾生世間令清淨故。如論云。又一切染法所不能染。智體不動。具足無漏。熏眾生故。云何名為法出離鏡。及有二義。其相云何。頌曰。如實不空法。出離三過失。圓滿三種德。故名法出離。鏡銷鍊玻瓈。空出離色義。論曰。無漏性德。出離三過。圓滿三德。名法出離。云何名為三種過失。一者。無明染品。名煩惱礙。二者。根本無明。名為智礙。三者。俱合轉相。名戲論識。是名為三。如是三過。究竟離故。名為出離。如論云。三者法出離鏡。謂不空法。出煩惱礙。智礙。離和合相故。云何名為三種功德。一者淳成就功德。二者。淨成就功德。三者。明成就功德。是名為三。如論云。淳淨明故。故出離何過。圓滿何德。謂出離煩惱礙。圓滿淨成就功德。出離智礙。圓滿明成就功德。出離和合轉相。圓滿淳成就功德。何以故。相對法爾故。此中鏡者。謂玻瓈珠。譬如玻瓈珠淪深泥中。則便涌出。離彼泥騰一丈量。若置濁水中。驅混成塵累。唯上清淨水。安住其中。若置福多伽林中。出現香氣。礙彼穢香。遠去而住。法出離鏡。亦復爾故。此中喻者。喻自體淨義。等空義者。出離色義。謂如虛空遠離大種。一向清淨。法出離鏡。亦復爾故。云何名為緣熏習鏡。及有二義。其相云何。頌曰。於無量無邊。諸眾生緣中。出無量無邊。殊勝應化身。熏習眾生心。出生諸善根。增長兩輪華。莊嚴法身果。故名緣熏習。鏡中玻瓈空。隨順成就義。如法應觀察。論曰。譬如取玻瓈珠。安置一處。周匝積集種種色珠。彼玻瓈珠。隨向珠色現前轉變。緣熏習鏡。亦復爾。又譬如虛空有自在力故。於一切所作之事中。隨順成立。緣熏習境亦復如是。於一切眾生修行之事中。隨應建立故。如論云。四者緣熏習鏡。謂依法出離故。遍照眾生之心。令修善根。隨念示現故。故如是四種本覺大義。遍一切眾生界。一切二乘界。一切菩薩界。一切如來界中。無不住處。無不照處。無不通處。無不至處。具足圓滿。具足圓滿。起信疏釋云。性淨本覺者。以空及鏡喻。別解四義。論云。一如實空鏡。遠離一切心境界相。無法可現。非覺照義故者。初內。真如中妄法本無。非先有後無。故云如實空。下釋空義。倒心妄境。本不相應。故云遠離。非謂有而不現。但以妄法理無故。無可現境。非不能現。但以兔角無故。無可現也。非覺照者。有二義。一以妄念望於真智。無覺照之功。以情執違理故。如鏡非即外物。以彼外物無照用義故。即顯鏡中無外物體。二以本覺望於妄法。亦無覺照功能。以妄本無故。如淨眼望空華。無照矚之功。亦如鏡望兔角。 > Answer: The Awakening of Faith in the Mahāyāna states: 'The substance and characteristics of enlightenment have four great aspects, equal to empty space and like a clear mirror. First is the mirror of true emptiness: it is far removed from all characteristics of mental objects; there is no dharma that can appear, because it does not possess the meaning of cognitive illumination. Second is the mirror of causal perfuming: namely, it is truly non-empty; all worldly objects appear within it, neither emerging nor entering, neither lost nor destroyed, permanently abiding in the one mind, because all dharmas are just the true nature itself. Moreover, it cannot be defiled by any defiled dharmas; the substance of wisdom is unmoving, fully endowed with the outflow-free, and perfumes sentient beings. Third is the mirror of dharma emergence: namely, being non-empty, it emerges from the obstruction of afflictions, separated from the characteristic of union, purely clean and radiant. Fourth is the mirror of conditional perfuming: namely, relying on dharma emergence, it pervasively illumines the minds of sentient beings, causing them to cultivate good roots and manifesting in response to their thoughts.' Therefore, the Commentary on the Mahāyāna-śāstra states: 'Regarding the inherently pure original enlightenment, the root treatise says that the substance and characteristics of enlightenment have four great aspects, equal to empty space and like a clear mirror. Within these four great aspects, each possesses two aspects that are inseparable from that great aspect: the first is the aspect of being equal to space; the second is the aspect of being identical to a mirror. As the treatise says: "Furthermore, the substance and characteristics of enlightenment have four great aspects, equal to empty space and like a clear mirror." Therefore, what is called the mirror of true emptiness, and having two aspects, what are its characteristics? The verse says: "Within inherently pure original enlightenment, / it is far removed from the awareness of deliberate cognition; / as it is far removed from delusive objects, / it truly reveals the meaning of being far removed. / The mirror of maśaphasva— / by raising one, one is shown." The treatise says: Within the essence of inherently pure original enlightenment, it is far removed from all deliberate cognitions of clinging conditions and all conceptualizing consciousnesses, fulfilling the meaning of the single flavor of equality; hence it is called "true." It is far removed from all empty, delusive objects and manifold sign-aspects, fulfilling the characteristic of determinate reality; hence it is called "real." Because it wishes to demonstrate the meaning of being far removed, it is called "empty." "Mirror" is a metaphor, meaning clarity. Yet here the mirror is compared to the maśaphasva jewel-mirror, not to other various oil or hemp mirrors used as metaphors. Why is this? If one takes this maśaphasva jewel-mirror and places it in one spot, and before the jewel-mirror one heaps up various stones, or various foods and drinks, or various ornaments, or jewels and mirrors of the same kind—in that jewel-mirror, other images do not appear; only jewels of the same kind appear distinctly and clearly. The mirror of true emptiness is also like this: in this mirror, only pure virtues of the same kind are established and gathered, while various disparate faults and dharmas are all far removed. As the treatise says: "First is the mirror of true emptiness: it is far removed from all characteristics of mental objects, because there is no dharma that can appear." Since each has two aspects, why does it only show the aspect of being identical to the mirror and not manifest the aspect of being equal to space? Because by raising one aspect, it concomitantly shows the other aspect. If so, what is called the aspect of being equal to space? It means that just as empty space is pure and undefiled, unable to be covered by the four obstructions, vast and boundless, unable to be contained by the three periods of time, the mirror of true emptiness is also like this. Therefore, "because it does not possess the meaning of cognitive illumination" refers precisely to manifesting the causes and conditions of being far removed. Just as in that maśaphasva jewel-mirror images of stones and the like do not appear before it because dharmas like stones are all base and filthy, in this jewel-mirror of original enlightenment, various delusive dharmas do not appear before it because all defiled dharmas are characteristics of ignorance and non-enlightenment, having no meaning of illuminative comprehension. What is called the mirror of causal perfuming, and having two aspects, what are its characteristics? The verse says: "The wisdom of inherently pure original enlightenment / does not abandon the dharmas of the three realms; / becoming the perfuming of single enlightenment, / it adorns the fruit of the dharmakāya; / hence it is called causal perfuming. / The mirror of the luṇḍārī flower; / space accommodates and is universally one." The treatise says: Inherently pure original enlightenment does not abandon the three realms; perfuming those three, it becomes the perfuming of single enlightenment, adorning the fruit of the one great dharmakāya; therefore it is called the mirror of causal perfuming. What are the three realms? First is the realm of sentient beings; second is the realm of vessels; third is the realm of correct enlightenment of wisdom. The realm of sentient beings refers to the sphere of ordinary beings. The realm of vessels refers to the lands of support. The realm of correct enlightenment of wisdom refers to Buddhas and bodhisattvas. These are called the three. The mirror here refers to the luṇḍārī flower mirror: if one takes a luṇḍārī flower and places it in one spot, gathering all things around it, through the perfuming of this flower, all things become bright and pure; furthermore, the bright and pure things appear in the flower without remainder, and within all things that flower appears without remainder. The mirror of causal perfuming is also like this: it perfumes all dharmas into pure enlightenment, perfuming them into equality. Furthermore, the meaning of empty space has two aspects: first is accommodating; second is pervasive oneness. Accommodating means accommodating all matter without obstruction. Pervasive oneness means that manifold forms are identical to the one great empty space. As the treatise says: "Second is the mirror of causal perfuming: namely, it is truly non-empty; all worldly objects appear within it." Thus this original enlightenment from beginningless time is far removed from four kinds of faults; its self-nature is pure, permanently abiding in the one mind. First, it is far removed from the fault of non-pervasiveness, because the three realms do not go outside the pure mirror of original enlightenment, as the treatise says: "neither emerging." Second, it is far removed from the fault of confusion and disorder, because all dharmas do not enter the pure mirror of original enlightenment, as the treatise says: "nor entering." Third, it is far removed from the fault of defects, because among the dharmas appearing in the mirror of original enlightenment, there is none that is not the pure virtue of original enlightenment, as the treatise says: "neither lost." Fourth, it is far removed from the fault of impermanence, because among the dharmas appearing in the mirror of original enlightenment, there is none that is not unconditioned wisdom permanently abiding, as the treatise says: "nor destroyed." Being far removed from marginal extremes and completely fulfilling the middle truth, it is therefore said to "permanently abide in the one mind." From here downward, the causes and conditions are demonstrated. By what cause and condition do the various dharmas within the wisdom of original enlightenment leave behind all faults like that original enlightenment? Because the various dharmas are all without exception the true substance, as the treatise says: "because all dharmas are just the true nature itself." From here downward, conditions are addressed to resolve doubts: suppose there are sentient beings who produce such a doubt, thinking: "In the three realms, the defiled dharmas of ignorance in the realm of sentient beings are fully complete, transmigrating and shifting without rest; if such a realm appears in original enlightenment, it cannot be said that original enlightenment is pure and far removed from all faults." For this reason, the treatise now resolves it by saying: "Moreover, it cannot be defiled by any defiled dharmas; the substance of prajñā's true wisdom is unmoving, its self-nature pure, fully endowed with the outflow-free, constantly perfuming the realm of sentient beings to make it pure." As the treatise says: "Moreover, it cannot be defiled by any defiled dharmas; the substance of wisdom is unmoving, fully endowed with the outflow-free, and perfumes sentient beings." What is called the mirror of dharma emergence, and having two aspects, what are its characteristics? The verse says: "The truly non-empty dharma / emerges from three faults / and fulfills three virtues; / hence it is called dharma emergence. / The mirror of smelting crystal; / space has the meaning of emerging from matter." The treatise says: Outflow-free inherent virtues emerge from three faults and fulfill three virtues; this is called dharma emergence. What are the three faults? First, the defiled category of ignorance is called affliction obstruction. Second, fundamental ignorance is called wisdom obstruction. Third, the evolving characteristic of conjunction is called conceptualizing consciousness. These are called the three. Because it is completely separated from these three faults, it is called "emergence." As the treatise says: "Third is the mirror of dharma emergence: namely, the non-empty dharma emerges from affliction obstruction and wisdom obstruction, separated from the characteristic of union." What are the three virtues? First is the virtue of fulfilling purity. Second is the virtue of fulfilling cleanliness. Third is the virtue of fulfilling radiance. These are called the three, as the treatise says: "purely clean and radiant." From which faults does it emerge, and which virtues does it fulfill? Emerging from affliction obstruction, it fulfills the virtue of cleanliness; emerging from wisdom obstruction, it fulfills the virtue of radiance; emerging from the evolving characteristic of conjunction, it fulfills the virtue of purity. Why? Because the correspondence is naturally so. The mirror here refers to a crystal jewel: just as when a crystal jewel sinks into deep mud, it immediately surges forth, leaping ten feet away from that mud; if placed in turbid water, it drives away the muddy sediment, leaving only pure water to abide in it; if placed in a phullaka forest, it emits a fragrance that blocks out that foul odor, dispersing it far away. The mirror of dharma emergence is also like this. The metaphor here illustrates the meaning of the purity of self-substance. The meaning of being equal to space is the meaning of emerging from matter: just as empty space is far removed from the great elements and is completely pure, the mirror of dharma emergence is also like this. What is called the mirror of conditional perfuming, and having two aspects, what are its characteristics? The verse says: "Amidst the conditions of immeasurable, boundless sentient beings, / it brings forth immeasurable, boundless, supreme responsive and transformation bodies, / perfuming the minds of sentient beings, / giving birth to all good roots, / increasing the flowers of the two accumulations, / and adorning the fruit of the dharmakāya; / hence it is called conditional perfuming. / The crystal within the mirror and space / have the meaning of accordant accomplishment; / one should contemplate it according to the Dharma." The treatise says: For example, if one takes a crystal jewel, places it in one spot, and gathers around it jewels of various colors, that crystal jewel shifts and transforms according to the colors of the jewels it faces. The mirror of conditional perfuming is also like this. Furthermore, just as empty space has sovereign power and thus accords with and accomplishes all actions that are undertaken, the realm of conditional perfuming is also like this, being established in accordance with the practices of all sentient beings. As the treatise says: "Fourth is the mirror of conditional perfuming: namely, relying on dharma emergence, it pervasively illumines the minds of sentient beings, causing them to cultivate good roots and manifesting in response to their thoughts." Thus, these four great aspects of original enlightenment pervade all realms of sentient beings, all realms of the two vehicles, all realms of bodhisattvas, and all realms of tathāgatas; there is nowhere they do not abide, nowhere they do not illuminate, nowhere they do not penetrate, and nowhere they do not reach, fully complete and fulfilled. The Commentary on the Awakening of Faith explains: Concerning inherently pure original enlightenment, it uses the metaphors of space and a mirror to separately explain the four aspects. The treatise says: "First is the mirror of true emptiness: it is far removed from all characteristics of mental objects; there is no dharma that can appear, because it does not possess the meaning of cognitive illumination." First, internally, delusive dharmas are originally non-existent within tathatā; it is not that they existed previously and became non-existent later; hence it says "truly empty." Below, it explains the meaning of emptiness: inverted minds and delusive objects are originally not corresponding; hence it says "far removed." It does not mean that they exist but do not appear; rather, because delusive dharmas do not exist in principle, there is no object that can appear. It is not that the mirror cannot manifest them, but because a hare's horn is non-existent, there is nothing that can appear. "Does not possess cognitive illumination" has two meanings: first, looking from delusive thoughts toward true wisdom, there is no function of cognitive illumination, because emotional clinging opposes principle; just as a mirror is not itself external objects, because those external objects have no function of illumination; this reveals that within the mirror there is no substance of external objects. Second, looking from original enlightenment toward delusive dharmas, there is likewise no function of cognitive illumination, because delusion is originally non-existent; just as a clear eye looking at flowers in the sky has no function of illuminating gazing, and just as a mirror looks toward a hare's horn.' > — English (machine translation) (machine translation) - [Previous: 10.6](https://indike.org/pramana/in.bauddha.taisho.2016.10.6) - [Next: 10.8](https://indike.org/pramana/in.bauddha.taisho.2016.10.8) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2016.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.10.7) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.2.176) — Classical Chinese - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-paramartha.1.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.10.7](https://indike.org/pramana/in.bauddha.taisho.2016.10.7) · Pramāṇa