[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) › 12.13 # 宗鏡錄 12.13 宗鏡錄 12.13 - **Language:** Classical Chinese ### [12.13](https://indike.org/pramana/in.bauddha.taisho.2016.12.13) 答。別教教道。從初心來。但云次第生於十界。斷亦次第。故不觀具。或稟通教。即空但理。或稟三藏。寂滅真空。如此等人。何須觀具。何者。藏通但云心生六界。觀有巧拙。即離不同。是故此兩教不須觀具。尚不識具。況識空中。若不爾者。何名發心畢竟二不別。成正覺已。何能現於十界身土。又復學者。縱知內心具三千法。不知我遍彼三千。彼彼三千。互遍亦爾。苟順凡情。生內外見。應照理體。本無四性。心佛眾生。三無差別。能知此者。依俙識心。華嚴論云。以一心大智之印。印無始三世。總在一時。無邊諸法。智印咸遍。以智等諸佛故。以智等眾生心故。以智等諸法故。以智無中邊表裏。三世長短近遠故。為智。過虛空量故。如世虛空。無所了知。如無分別智虛空。一念而能分別過虛空等法門。是故經頌言。一切虛空猶可量。諸佛說法不可說。又頌云。普光明智等虛空。虛空但空。智自在。所以無量義經云。無量義者。從一法生。即知一法能生無量義。所謂一心。一一法皆生無量義者。以心遍一切法。一一法無非心故。以略代總。故知略心能含萬法。歷一切教。若境若智。若人若法。隨諸事釋。一一向心為觀。觀慧彌成。如海吞流。似薪益火。以不能深達故。為遍為小。以不能諦觀故。住有住空。是以聲聞。覩斯大事。自鄙無堪。或號泣而聲振大千。或云。同共一法中。而不得此事。若菩薩聞茲妙旨。懺悔前非。或云從無量劫來。為無我之所漂流。或言我等歸前。盡是邪見人也。如上所失。皆是不達自心。廣大圓融。能包能遍故。何以能包能遍。以無相故。如太虛無相。不拒諸相發揮。能含十方淨穢國土。所以昔人云。夫萬化非無宗。而宗之者無相。虛相非無契。而契之者無心。內外並冥。緣智俱寂。是故若能如是體道。千萬相應。可謂正法中人。真佛弟子。若違斯旨。妄起有心。悉墮邪修。不入宗鏡。如古德歌云。只為無心學無學。亦復正修於不修。若人不知如此處。不得稱名為比丘。洞山和尚云。吾家本住在何方。鳥道無人到處鄉。君若出家為釋子。能行此路萬相當。所以初祖大師云。若一切作處。即無作處。無作法。即見佛。若見相時。則一切處見鬼。何者。若作時無作者。無作法。即人法俱空。覺此成佛。若迷無作法。則幻相現前。故經云。凡所有相皆是虛妄。如熱病所見。豈非鬼耶。所以古德云。萬法浩然。宗一無相。又云。念滿一萬八千遍。遍遍入於無相定。亦云。無相道場。無相法門等。是以若於宗鏡發真最省心力。華嚴經云。以少方便。疾得菩提。古德云。學雖不多。可齊上賢。即斯意矣。又此一心。皆因理事無礙。得有如是周遍含容。如理事無礙觀云。但理事鎔融。存亡逆順。通有十門。一理遍於事門。謂能遍之理。性無分限。所遍之事。分位差別。一一事中。理皆全遍。非是分遍。何以故。彼真理不可分故。是故一一纖塵。皆攝無邊真理。無不圓足。二。事遍於理門。謂能遍之事。是有分限。所遍之理。要無分限。此有分限之事。於無分限之理。全同非分同。何以故。以事無體。還如理故。是故一塵不壞。而遍法界也。如一塵。一切法亦然。思之。又一理性不唯無分故。在一切處。而全體在於一內。二不唯分故。常在一中。全在一切處。一事法不唯分故。常在此恒在他方。二不唯無分故。遍一切處。而不移本位。又一。由理性不唯無分故。不在一事外。二不唯分故。不在一事內。一事法不唯分故。常在此處而無在。二不唯無分故。常在他處而無在。是故無在無不在。而在此在彼。無障礙也。此全遍門。超情離見。非世喻能況。如全一大海。在一波中。而海非小。如一小波匝於大海。而波非大。同時全遍於諸波。而海非異。俱時各匝於大海。而波非一。又大海全遍一波時。不妨舉體全遍諸波。一波全匝大海時。諸波亦各全匝互不相礙。思之。釋曰。以海為真理。以波為事。況理事相遍。而非一異。則海處波而不小。同濕性而廣狹無差。波匝海而非大。不壞相而一多全匝。 > Answer: In the doctrinal path of the Distinct Teaching, from the initial mind onwards, it only says that the ten realms arise successively, and that their cessation is also successive; hence it does not contemplate immanence. Or, if one relies on the Common Teaching, it is identical with emptiness, yet merely the principle. Or, if one relies on the Tripiṭaka \[Teaching\], it is quiescent and extinguished, true emptiness. For people such as these, what need is there to contemplate immanence? Why so? The Tripiṭaka and Common \[Teachings\] only say that the citta produces the six realms; their contemplation has skillful and crude \[forms\], and identity or divergence are not the same. Therefore, these two teachings do not need to contemplate immanence. They do not yet know immanence, let alone emptiness and the middle. If it were not so, how could it be said that 'the initial aspiration and final realization are non-different'? Having achieved correct awakening, how could \[the Buddha\] manifest bodies and lands in the ten realms? Furthermore, even if practitioners know that the internal citta contains the three thousand phenomena, they do not know that I pervade those three thousand, and that each and every one of those three thousand mutually pervades in the same manner. If one accords with mundane sentiments and gives rise to internal and external views, one should contemplate the substance of the principle, which originally lacks the four natures: 'Citta, Buddha, and sentient beings—these three are without distinction.' One who can know this roughly recognizes the citta. The Huayan Treatise says: 'With the seal of the great wisdom of the one mind, it seals the beginningless three times altogether in a single moment; the boundless phenomena are completely pervaded by the seal of wisdom. Because wisdom is equal to all Buddhas; because wisdom is equal to the citta of sentient beings; because wisdom is equal to all phenomena; because wisdom has neither middle nor extremes, exterior nor interior, nor the length, shortness, proximity, or distance of the three times. Because wisdom surpasses the measure of empty space. Just as worldly empty space has no comprehension, while the empty space of non-conceptual wisdom in a single thought can discern dharmas that surpass empty space and the like.' Therefore, a verse of the sūtra says: 'All empty space may still be measured, / but the dharmas spoken by the Buddhas are ineffable.' Another verse says: 'Universal Radiant Wisdom is equal to empty space; / empty space is merely empty, while wisdom is sovereign.' Therefore, the Sūtra of Immeasurable Meanings says: 'Immeasurable meanings arise from a single dharma.' Thus one knows that a single dharma can produce immeasurable meanings, namely the one mind. That each and every dharma produces immeasurable meanings is because the citta pervades all phenomena, and each and every dharma is nothing other than the citta. Using the concise to stand for the comprehensive, we know that the concise citta can contain myriad phenomena. Passing through all teachings—whether objective realm or wisdom, whether person or dharma, interpreting according to various events—each and every one is turned toward the citta to form contemplation, and contemplative wisdom becomes ever more fulfilled, like the ocean swallowing streams, or like fuel augmenting fire. Because of failing to penetrate deeply, they take it to be partial or small; because of failing to contemplate attentively, they abide in existence or abide in emptiness. Therefore, when śrāvakas beheld this great matter, they despised themselves as incapable, either weeping so that their cries shook the great thousandfold world, or saying, 'Being together in the same one Dharma, yet we did not obtain this matter.' When bodhisattvas heard this marvelous purport, they repented their former errors, some saying, 'From immeasurable kalpas, we have drifted about due to \[the view of\] non-self,' or saying, 'Prior to our taking refuge, we were all people of wrong views.' Mistakes such as those above are all due to not penetrating their own citta as vast, all-merging, able to encompass and able to pervade. Why is it able to encompass and pervade? Because it is devoid of characteristics. Just as great empty space is devoid of characteristics, it does not obstruct the manifestation of all characteristics, and can contain the pure and defiled lands of the ten directions. Therefore, an ancient said: 'Now, the myriad transformations are not without a source, but that which takes them as source is devoid of characteristics; the empty characteristics are not without accord, but that which accords with them is without mind. Inside and outside are both eclipsed; conditions and wisdom are both quiescent.' Therefore, if one can embody the Way like this, ten million things will correspond, and one can be called a person within the true Dharma, a true disciple of the Buddha. If one runs contrary to this purport and falsely gives rise to having a mind, all fall into corrupt cultivation and do not enter the mirror of the source. As an ancient worthy's song says: 'Only for the sake of no-mind does one study the unlearnable; / this is also true cultivation in non-cultivation. / If a person does not know such a place, / they cannot be called a monk.' Venerable Dongshan said: 'Where does my family originally abide? / In a realm where the bird's path is devoid of people. / If you go forth as a disciple of Śākya, / being able to walk this path corresponds to ten thousand forms.' Therefore, the First Patriarch, the Great Master, said: 'If wherever there is activity it is the place of non-activity, and dharmas are non-active, then one sees the Buddha. If one sees characteristics, then in all places one sees ghosts. Why so? If in acting there is no actor and dharmas are non-active, then both person and dharma are empty; awakening to this, one achieves Buddhahood. If one is deluded about non-active dharmas, then illusory characteristics appear before one.' Therefore, the sūtra says: 'Whatever has characteristics is entirely illusory.' Like what is seen in a burning fever, how could they not be ghosts? Therefore, an ancient worthy said: 'The myriad phenomena are boundless, but they take the single characteristic-free as their source.' It is also said: 'If recitation completes eighteen thousand times, in every instance one enters the samādhi of the characteristic-free.' It is also called 'the characteristic-free bodhimaṇḍa', 'the characteristic-free dharma gate', and so forth. Therefore, if one awakens to the true from the mirror of the source, it saves mental effort the most. The Huayan Sūtra says: 'With little expedient means, one quickly attains bodhi.' An ancient worthy said: 'Though one's learning is not extensive, one may equal the superior sages'—this is precisely the meaning. Furthermore, this one mind, entirely because of the non-obstruction of principle and phenomena, is able to possess such pervasion and containment. As the Contemplation of the Non-Obstruction of Principle and Phenomena states: 'When principle and phenomena merge, existing and perishing, conforming and opposing, generally there are ten gates: First, the gate of principle pervading phenomena: this means that the pervading principle has no divisions or limits in its nature, while the pervaded phenomena have differences in parts and positions; in each and every phenomenon, the principle is entirely pervading, not partially pervading. Why is this? Because that true principle cannot be divided. Therefore, each and every fine speck of dust encompasses boundless true principle, completely and fully without exception. Second, the gate of phenomena pervading principle: this means that the pervading phenomena have divisions and limits, while the pervaded principle must have no divisions or limits; these phenomena with divisions and limits are completely identical, not partially identical, with the principle devoid of divisions and limits. Why is this? Because phenomena have no substance, but are just like the principle. Therefore, without destroying a single dust speck, it pervades the dharmadhātu. As with a single dust speck, all phenomena are also like this; reflect upon this. Furthermore, first, because the nature of principle is not only without division, it is in all places, yet its entire substance is within the one; second, because it is not only divided, it is constantly within the one, yet completely in all places. First, because a phenomenon is not only divided, it is constantly here yet forever in other realms; second, because it is not only without division, it pervades all places without moving from its original position. Furthermore, first, because the nature of principle is not only without division, it is not outside a single phenomenon; second, because it is not only divided, it is not inside a single phenomenon. First, because a phenomenon is not only divided, it is constantly in this place yet has no location; second, because it is not only without division, it is constantly in other places yet has no location. Therefore, having no location and having no non-location, yet being here and being there, is without obstruction. This gate of complete pervasion transcends sentiment and departs from views; no worldly analogy can illustrate it. Just as an entire great ocean is within a single wave, yet the ocean is not small; just as a single small wave encompasses the great ocean, yet the wave is not large; simultaneously it completely pervades all waves, yet the ocean is not distinct; at the same time, each wave encompasses the great ocean, yet the waves are not one. Furthermore, when the great ocean completely pervades a single wave, it does not hinder its entire substance from completely pervading all waves; when a single wave completely encompasses the great ocean, all waves also each completely encompass it without mutual obstruction; reflect upon this.' Explanation says: Taking the ocean as the true principle and the waves as phenomena to illustrate the mutual pervasion of principle and phenomena without being one or different: then the ocean situated in a wave is not small, because their wet nature is identical without difference in breadth or narrowness; the wave encompassing the ocean is not large, because without destroying its characteristics, the one and the many are completely encompassed. > — English (machine translation) (machine translation) - [Previous: 12.12](https://indike.org/pramana/in.bauddha.taisho.2016.12.12) - [Next: 12.14](https://indike.org/pramana/in.bauddha.taisho.2016.12.14) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2016.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.12.13) — English, machine translation ## Linked texts (3) - [註華嚴經題法界觀門頌](https://indike.org/pramana/in.bauddha.taisho.1885.2.57) — Classical Chinese - [華嚴發菩提心章](https://indike.org/pramana/in.bauddha.taisho.1878.1.89) — Classical Chinese - [華嚴法界玄鏡](https://indike.org/pramana/in.bauddha.taisho.1883.1.56) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.12.13](https://indike.org/pramana/in.bauddha.taisho.2016.12.13) · Pramāṇa