[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) › 100.77 # 宗鏡錄 100.77 宗鏡錄 100.77 - **Language:** Classical Chinese ### [100.77](https://indike.org/pramana/in.bauddha.taisho.2016.100.77) 答。此不思議大威德法門。但有見聞。深獲善利。如一塵落嵩獄之崗隴。已帶陵雲。滴露入滄海之波瀾。便同廣潤。可謂直紹菩提之種。全生諸佛之家。何況信解受持。正念觀察。為人敷演。傳布施行。約善利門。無法比喻。功德無盡。非種智而不可稱量。利樂何窮。過太虛而莫知邊際。以滿空珍寶。供養恒沙如來。化十方眾生。盡證辟支佛果。未若弘宣斯旨。開演此宗。以茲校量。莫能儔比。可謂下佛種子。於眾生身田之中。抽正法芽。向煩惱欲泥之內。然後七覺華發。菩提果成。展轉相生。至無盡際。如華嚴探玄記云。於遺法中。見聞信向此無盡法。成金剛種子。當必得此圓融普法。如經云。吞服金剛喻。小火廣燒喻。又如兜率天子從地獄出。得十地無生忍。展轉利益。不可窮盡。皆由宿聞此法。為本因故。頌云。雖在於大海。及劫盡火中。決定信無疑。必得聞此經。大智度論云。受持般若。校量功德。於是持邊。正憶念最勝。今如諸佛憐愍眾生。故為解其義。令易解。勝自行正憶念。是時佛欲廣分別福德故。說言。若有人盡形壽供養十方佛。不如為他解說般若義。此中說勝因緣。三世諸佛皆學般若成無上道。乃至教恒河沙世界中人。令得聲聞辟支佛道。不如為他人演說般若波羅蜜義。此中說因緣。是諸賢聖。皆從般若波羅蜜出。故首楞嚴經云。佛告阿難。若復有人。遍滿十方所有虛空。盈滿七寶。持以奉上微塵諸佛。承事供養。心無虛度。於意云何。是人以此施佛因緣得福多不。阿難答言。虛空無盡。珍寶無邊。昔有眾生施佛七錢。捨身猶獲轉輪王位。況復現前虛空既窮。佛土充遍。皆施珍寶。窮劫思議。尚不能及。是福云何更有邊際。佛告阿難。諸佛如來。語無虛妄。若復有人。身具四重。十波羅夷。眴息即經此方他方阿鼻地獄。乃至窮盡十方無間。靡不經歷。能以一念將此法門。於末劫中開示未學。是人罪障。應念消滅。變其所受地獄苦因。成安樂國。得福超越前之施人。百倍千倍千萬億倍。如是乃至算數譬喻所不能及。所以讚弘此典。善利無邊。謂首楞嚴經。以如來藏心為宗。如來藏者。即第八阿賴耶識。密嚴經偈云。如來清淨藏。世間阿賴耶。如金與指鐶。展轉無差別。以諸佛了之成清淨藏。異生執之為阿賴耶。如真金隨工匠爐火之緣。標指鐶之異名。作圓小之幻相金體不動。名相妄陳。類真心隨眾生染淨之緣。成凡聖之異名。現昇沈之幻相。心性不動。名相本空。認假名而二見俄分。悟真體而一心圓證。迷悟即於言下。法喻皎在目前。昧之者歷劫而浪修。達之者當體而凝寂。法華經云。我滅度後。能竊為一人脫法華經乃至一句。當知是人則如來使。如來所遣。行如來事。何況於大眾中廣為人說。竊為一人者。竊者。私也。若私地只為一人說此一句。此人則是從一心真如中遣來作使。告報異生。直了一如之理。即是行真如中事。以真如無邊。至一切處故。則所得法利。亦隨真如之性。無量無盡。又云。當知是人。與如來共宿。則為如來手摩其頭。乃至入如來室。著如來衣。坐如來座。以要言之。持此經人。四威儀中。舉足下足。皆不離一心真如諸佛行處矣。鴦崛魔羅經云。若人過去曾值諸佛。供養奉事。聞如來藏。於彈指頃。暫得聽受。緣是善業諸根純熟。所生殊勝。富貴自在。是眾生今猶純熟。所生殊勝。富貴自在。由彼往昔曾值諸佛。暫得聽聞如來藏故。乃至佛告鴦崛魔羅。非是如來為第一難事。更有難事。鴦崛魔羅。譬如士夫。檐須彌山王。及大地大海。經百千歲。此為大力第一難不。鴦崛魔羅白佛言。是如來境界。非彼聲聞緣覺所及。佛告鴦崛魔羅。彼非大力。非為甚難。若以大海一塵。為百億分。百千億劫。持一塵去。乃至將竭。餘如牛跡。復能檐負須彌山王。大地河海。百千億劫。而彼不能於正法住世。餘八十年時。演說如來常恒不變如來之藏。唯菩薩人中之雄。能說如來常恒不變如來之藏。護持正法。我說此人。第一甚難。又法華見寶塔品云。若接須彌。擲置他方。無數佛土。亦未為難。若以足指。動大千界。遠擲他國。亦未為難。又云。假使有人。手把虛空。而以遊行。亦未為難。又云。假使劫燒。檐負乾草。入中不燒。亦未為難。我滅度後。若持此經。為一人說。是則為難。故知竭海移山。非無為之力。任使躡虛履水。皆有漏之通。曷若開諸佛心。演如來藏。紹菩提種。入一乘門。能託聖胎。成真佛子。何以故。謂得本故。如從源出水。因乳得酥。如鴦崛魔羅經云。復次文殊師利。如知乳有酥。故方便鑽求。而不鑽水。以無酥故。如是文殊師利。眾生知有如來藏。故。精勤持戒。淨修梵行。復次文殊師利。如知山有金。故鑿山求金。而不鑿樹。以無金故。如是文殊師利。眾生知有如來藏故。精勤持戒。淨修梵行。言我必當得成佛道。復次文殊師利。若無如來藏者。空修梵行。如窮劫鑽水。終不得酥。故知入宗鏡中。見如來性。菩提道果。應念俱成。如下水之舟。似便風之火。若背宗鏡。不識自心。設福智齊修。終不成就。如求乳鑽水。離山鑿金。任歷三祇。豈有得理。如宗鏡所錄。前後之文。皆是諸佛五眼所觀。五語所說。無一言而不諦。非一義而不圓。可俟後賢。決定信入。如月上經偈云。假動須彌山倒地。脩羅住處皆悉滅。大海枯涸月天墜。如來終不出妄言。假使十眾同心。或火成水。水成火。無量功德最大尊。利益眾生無異說。大地虛空成渾沌。百剎同入芥子中。羅網可用縛猛風。如來終不有妄語。以茲誠實。可遍傳持。功德無邊。言思罔及。所以唯識論偈云。作此唯識論。非我思量處。諸佛妙境界。福德施群生。斯論大旨。非情識知解之所思量。乃是大覺不思議絕妙境界。以此弘揚不思議無盡之福。悉用普施一切法界無量含生。同入此宗。齊登佛地。華嚴疏主藏法師發願偈云。誓願見聞修習此。圓融無礙普賢法。乃至失命終不離。盡未來際願相應。以此善根等法性。普潤無盡眾生界。一念多劫修普行。盡成無上佛菩提。 > Answer: Regarding this inconceivable teaching of great majesty and virtue, if one only sees or hears it, one deeply obtains wholesome benefits. It is like a single speck of dust falling upon the ridges and mounds of Mount Song, which already partakes of towering above the clouds; or like a drop of dew entering the waves of the vast ocean, which instantly shares in the broad moisture. It can indeed be called directly inheriting the seed of bodhi and being born entirely into the house of the buddhas. How much more so if one faithfully understands, accepts, maintains, correctly contemplates, observes, expounds for others, and spreads and puts it into practice! In terms of the gate of wholesome benefits, no thing can serve as a metaphor; its merit is inexhaustible, and cannot be measured except by sarvākārajñatā. How could its benefits and joy be exhausted? They surpass empty space so that their boundaries cannot be known. Even if one were to fill empty space with rare jewels and make offerings to as many tathāgatas as the sands of the Ganges, and transform the sentient beings of the ten directions so that they all realize the fruit of a pratyekabuddha, it would not compare to widely proclaiming this purport and expounding this source. When measured against this, nothing can be compared to it. It can be called planting the seed of the buddha within the field of the bodies of sentient beings, sprouting the shoot of the true Dharma within the mire of kleśas and desires, after which the seven flowers of awakening blossom and the fruit of bodhi is accomplished, generating one another in turn to an inexhaustible limit. As the Huayan tanxuan ji says: 'If, within the residual teaching, one sees, hears, believes, and turns toward this inexhaustible Dharma, it becomes a vajra seed, and one will certainly attain this perfectly fused universal Dharma. As the sūtra says: the metaphor of swallowing a vajra, and the metaphor of a small fire burning extensively. Furthermore, it is like the Tusita devaputra coming out of hell and attaining the anutpattikadharmakṣānti of the tenth bhūmi, whose progressive benefits cannot be exhausted, all because having heard this Dharma in the past served as the fundamental cause.' The verse says: 'Though one be in the great ocean / or amidst the fire at the end of the kalpa, / if one has resolute faith without doubt, / one will certainly get to hear this sūtra.' The Mahāprajñāpāramitopadeśa says: 'In weighing the merits of accepting and upholding prajñā, in terms of such upholding, correct recollection is supreme. Now, as the buddhas take pity on sentient beings, explaining its meaning for them to make it easy to understand is superior to one's own practice of correct recollection.' At that time, because the Buddha wished to extensively distinguish the merit, he said: 'If someone were to make offerings to the buddhas of the ten directions for their whole life, it would not compare to explaining the meaning of prajñā for others.' The supreme reason is stated here: the buddhas of the three periods all trained in prajñā to accomplish the unsurpassed path. Furthermore: 'Even teaching people in worlds as numerous as the sands of the Ganges to attain the path of śrāvakas and pratyekabuddhas would not compare to expounding the meaning of the prajñāpāramitā for others.' The reason is stated here: all these worthy and noble ones emerge from the prajñāpāramitā. Therefore the Śūraṅgamasūtra says: 'The Buddha told Ānanda: "If, furthermore, a person were to fill all the empty space of the ten directions with the seven treasures, and take them to offer up to as many buddhas as dust motes, serving and making offerings without their mind idling for a moment—what do you think? Would this person gain much merit by this cause of giving to the buddhas?" Ānanda replied: "Empty space is inexhaustible, and rare jewels are boundless. In the past, a sentient being gave seven coins to the Buddha, and after relinquishing his body still attained the station of a wheel-turning king. How much more so when empty space is now exhausted and buddha lands are filled, and all is given with rare jewels! Even thinking and calculating for an entire kalpa could not reach it; how could this merit have any boundary?" The Buddha told Ānanda: "The words of the buddhas, the tathāgatas, are not false. If, furthermore, a person has committed the four grave offenses and the ten pārājikas, so that in the twinkling of an eye they would pass through the Avīci hells of this world and other worlds, even to the point of passing through without exception all the unceasing \[hells\] across the ten directions, yet could with a single thought take this Dharma door and reveal it to beginners in the final kalpa, this person's sinful hindrances would be extinguished in an instant, transforming the causal factors of the hellish suffering they were to receive into a land of peace and bliss, and they would gain merit surpassing that of the previous giver by a hundredfold, a thousandfold, ten millionfold, up to what cannot be reached by calculation or metaphor."' Therefore, praising and disseminating this scripture brings boundless wholesome benefits. This is because the Śūraṅgamasūtra takes the tathāgatagarbha mind as its source. The tathāgatagarbha is none other than the eighth ālayavijñāna. A verse in the Ghanavyūhasūtra says: 'The pure garbha of the Tathāgata / is the worldly ālaya; / like gold and a finger-ring, / they are mutually without distinction.' Because all buddhas comprehend it, it becomes the pure garbha; ordinary beings cling to it as the ālaya. It is like true gold which, following the conditions of the artisan's furnace and fire, receives the distinct name of 'finger-ring' and assumes the illusory appearance of being round and small; the substance of the gold does not move, while name and characteristic are falsely displayed. Similarly, the true mind, following sentient beings' conditions of defilement and purity, takes on the distinct names of ordinary and noble, and displays the illusory appearance of rising and sinking; the mind-nature does not move, while name and characteristic are fundamentally empty. Grasping at false designations, the two views suddenly diverge; awakening to the true substance, the one mind is completely realized. Delusion and awakening occur right beneath the words; Dharma and metaphor are brilliantly clear before our eyes. Those who are dim to it cultivate in vain over kalpas; those who penetrate it are motionless and still in its very substance. The Lotus Sūtra says: 'After my extinction, if one can secretly speak even a single line of the Lotus Sūtra for one person, know that this person is an emissary of the Tathāgata, sent by the Tathāgata to do the Tathāgata's work; how much more so if one speaks it extensively for people amidst the great assembly!' 'Secretly for one person': 'secretly' means privately. If one privately speaks only this single line for one person, this person is an emissary sent forth from the tathatā of the one mind to proclaim to ordinary beings that they should directly comprehend the principle of the single suchness, which is precisely doing the work within tathatā. Because tathatā is boundless and reaches all places, the Dharma benefit obtained also accords with the nature of tathatā, immeasurable and inexhaustible. It also says: 'Know that this person lodges together with the Tathāgata, and has their head caressed by the hand of the Tathāgata,' up to entering the Tathāgata's room, wearing the Tathāgata's robes, and sitting on the Tathāgata's seat. In summary, for the person who upholds this sūtra, in their four deportments, raising a foot or lowering a foot, they never depart from the tathatā of the one mind, the place where all buddhas tread. The Aṅgulimālīyasūtra says: 'If a person in the past had encountered buddhas, made offerings and served them, heard of the tathāgatagarbha, and for the snap of a finger temporarily got to listen and receive it, by the cause of this good karma their faculties would be fully matured, their rebirths superior, and they would be wealthy, noble, and autonomous. These sentient beings are now still fully matured, their rebirths superior, and they are wealthy, noble, and autonomous, because in the past they had encountered buddhas and temporarily got to hear the tathāgatagarbha.' It further states that the Buddha told Aṅgulimāla: 'It is not being a tathāgata that is the foremost difficult thing; there is something even more difficult. Aṅgulimāla, suppose a man were to shoulder the king of mountains Sumeru, as well as the great earth and the great oceans, for hundreds of thousands of years—would this be great strength and the foremost difficulty?' Aṅgulimāla said to the Buddha: 'This is the realm of a tathāgata, not something reached by those śrāvakas and pratyekabuddhas.' The Buddha told Aṅgulimāla: 'That is not great strength, nor is it extremely difficult. If one were to divide a single speck of dust of the great ocean into ten billion parts, and take away one part every hundred thousand kotis of kalpas, until it were nearly exhausted, leaving only as much as a cow's footprint, and could furthermore shoulder the king of mountains Sumeru, the great earth, and the rivers and seas for hundreds of thousands of kotis of kalpas, yet he could not, during the remaining eighty years when the true Dharma abides in the world, expound the Tathāgata's eternal, constant, and unchanging tathāgatagarbha. Only a hero among people, a bodhisattva, can speak of the Tathāgata's eternal, constant, and unchanging tathāgatagarbha and protect and uphold the true Dharma. I say that this person is the foremost in extreme difficulty.' Furthermore, the chapter 'Apparition of the Jeweled Stūpa' in the Lotus Sūtra says: 'If one were to take up Sumeru / and cast it to other lands / across countless buddha territories, / that would not yet be difficult; / if one were to move the great trichiliocosm with one's toe / and fling it far to another country, / that would not yet be difficult.' It also says: 'Supposing a person / were to hold empty space in their hand / and wander about with it, / that would not yet be difficult.' It also says: 'Supposing, when the kalpa burns, / one were to shoulder dry grass / and enter into it without being burned, / that would not yet be difficult. / After my extinction, / if one upholds this sūtra / and speaks it for one person, / that indeed is difficult.' Therefore we know that exhausting the ocean and moving mountains is not unconditioned power; even treading on empty air and walking on water are all contaminated supernormal faculties. How can they compare to opening the mind of all buddhas, expounding the tathāgatagarbha, inheriting the seed of bodhi, entering the gate of the ekayāna, being able to rely on the noble womb, and becoming a true child of the Buddha? Why is this? Because one attains the root; just as water comes forth from the source, and ghee is obtained from milk. As the Aṅgulimālīyasūtra says: 'Furthermore, Mañjuśrī, just as knowing that milk contains ghee, one applies skillful means to churn and seek it, and does not churn water because it lacks ghee—so it is, Mañjuśrī: because sentient beings know there is the tathāgatagarbha, they diligently maintain the precepts and purely cultivate the brahmacaryā. Furthermore, Mañjuśrī, just as knowing that a mountain contains gold, one digs the mountain to seek gold, and does not dig a tree because it lacks gold—so it is, Mañjuśrī: because sentient beings know there is the tathāgatagarbha, they diligently maintain the precepts, purely cultivate the brahmacaryā, and say: "I will certainly attain the accomplishment of the buddha path." Furthermore, Mañjuśrī, if there were no tathāgatagarbha, cultivating the brahmacaryā would be in vain, like churning water for endless kalpas, in the end never obtaining ghee.' Therefore, we know that entering the mirror of the source and seeing the tathāgata-nature, the path and fruit of bodhi are both accomplished in an instant, like a boat moving with the current, or like a fire assisted by the wind. If one turns one's back on the mirror of the source and does not recognize one's own mind, even if one cultivates merit and wisdom equally, one will never succeed in the end. It is like churning water to seek milk, or digging away from the mountain to find gold; even if one undergoes three asaṃkhyeya kalpas, how could there be any principle of attainment? What is recorded in the Mirror of the Source, from beginning to end, was all observed by the five eyes of all buddhas and spoken by their five modes of speech. Not a single word is not true; not a single meaning is not complete. It awaits future worthies to have resolute faith and enter it. As a verse in the Candrārkapradīpasūtra says: 'Even if Mount Sumeru were moved and overturned to the ground, / and the dwelling places of asuras were all destroyed, / the great ocean dried up, and the moon-god fell, / the Tathāgata would never utter false speech. / Even if the ten assemblies were of one mind, / or fire became water and water became fire, / the Most Honored One of immeasurable merits / speaks no varied word when benefiting sentient beings. / Even if the great earth and empty space became chaos, / and a hundred lands entered together into a mustard seed, / and a net could be used to bind the fierce wind, / the Tathāgata would never have false speech.' Because of this truthfulness, it can be universally transmitted and upheld; its merit is boundless, beyond the reach of words and thought. Therefore a verse in the Vijñaptimātratāsiddhiśāstra says: 'In composing this Vijñaptimātratā treatise, / it is not the place of my thinking; / it is the wondrous realm of all buddhas, / its merit and virtue bestowed upon sentient beings.' The great purport of this treatise is not what can be thought by the cognitive understanding of emotion and consciousness; it is the inconceivable, supremely wondrous realm of the Great Awakened One. By broadly using this inconceivable, inexhaustible blessing of propagation, it is universally bestowed upon the immeasurable living beings of the entire dharmadhātu, so that they may together enter this source and ascend equally to the buddha stage. As the verse of aspiration by Master Zang, the commentator on the Avataṃsakasūtra, says: 'I vow to see, hear, cultivate, and train in this / perfectly fused and unobstructed Dharma of Samantabhadra; / even if losing my life, I will never depart from it, / and vow to correspond with it to the end of future time. / With this root of goodness equal to the dharmatā, / may it universally moisten the inexhaustible realm of sentient beings; / cultivating universal practice in a single thought through many kalpas, / may all completely accomplish unsurpassed buddha bodhi.' > — English (machine translation) (machine translation) - [Previous: 100.76](https://indike.org/pramana/in.bauddha.taisho.2016.100.76) - [Next: 100.78](https://indike.org/pramana/in.bauddha.taisho.2016.100.78) - [Up: 100](https://indike.org/pramana/in.bauddha.taisho.2016.100) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.100.77) — English, machine translation ## Linked texts (1) - [央掘魔羅經](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyukta.angulimaliyasutra-t120*zh-gunabhadra.4.47) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.100.77](https://indike.org/pramana/in.bauddha.taisho.2016.100.77) · Pramāṇa