[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) › 14.3.2 # 宗鏡錄 14.3.2 宗鏡錄 14.3.2 - **Language:** Classical Chinese ### [14.3.2](https://indike.org/pramana/in.bauddha.taisho.2016.14.3.2) 故知若有定性。 一切諸法皆悉不成。 若無定性。 一切皆成。 又若眾生各各有性。 自體不移。 則永作眾生。 無因成佛。 所以無性理同。 以有空義。 故一切法得成。 於畢竟空中。 熾然建立一切法。 若此一微塵法成。 則盡十方虛空界一切異法一時成。 若有一微塵異法不成者。 此間一毫之法亦不成。 失圓頓義。 以一心一切心故。 若悟宗鏡成佛。 即一切處成佛。 所以金剛經云。 所在之處。 則為有佛。 若有一微塵處不成佛。 則不入宗鏡中。 故經云。 唯我一人者。 三界六道凡聖無非我。 是一是人故。 唯我一人耳。 故知若離此而修。 皆成權漸。 如待空華而結果朝焰水以成氷。 任滿三祇。 不入真實。 但自觀心見佛。 了諸法空。 則不動念而親覩毫光。 靡運身而遍參法界。 如佛在忉利。 一夏安居。 佛以神力制諸人天。 不知處所。 夏受歲已。 佛攝神足。 欲還閻浮。 爾時須菩提。 於石室中住。 自思惟言。 佛忉利下。 當至佛所禮佛耶。 為不至耶。 復自思惟。 佛常說法。 若人以智慧力。 觀佛法身。 是名見佛中最。 佛時已從忉利下閻浮提。 四眾皆集。 人天相見。 座中有佛。 及轉輪王。 諸天大集。 眾會莊嚴。 先未曾有。 須菩提念。 今此大眾。 雖復殊特。 勢不久停。 磨滅之法。 皆歸無常。 因此無常。 觀之初門。 悉知諸法。 空無有實。 作是觀時。 即得道證。 時一切眾。 欲先見如來。 禮拜供養。 有蓮華色比丘尼。 常為他人。 呼為婬女。 欲除惡名。 便化為輪王。 七寶千子。 眾人見之。 皆悉避座。 化王見佛。 還復本身。 為比丘尼。 最先禮佛。 佛告尼言。 非汝先禮我。 唯須菩提。 最初禮我。 所以者何。 須菩提觀諸法空。 為見法身。 得真供養。 供養中最。 非供養生身。 名供養也。 是知若不自信心佛求他勝緣。 功業雖勤。 終非究竟。 如華嚴如來出現品云。 佛子。 設有菩薩。 於無量百千億那由他劫。 行六波羅蜜。 修習種種菩提分法。 若未聞此如來不思議大威德法門。 或時聞已。 不信不解。 不順不入。 不得名為真實菩薩。 以不能生如來家故。 又以從緣故。 緣亦無自性。 則一切不成。 念念散壞。 如隨差別雜染之緣。 因名言建立。 故號眾生。 於諸緣中求眾生性了不可得。 則眾生體空。 即是壞義。 以有諸法故。 則空義得顯。 若此一眾生義不成。 則盡十方法界一切眾生。 悉皆不成。 故名一壞一切壞。 所以諸佛。 知一切法。 皆無性故。 得成就一切智。 起同體悲。 相續不斷。 盡未來際。 廣度有情。 以一心無性成佛之理。 願一切眾生與我無異。 知眾生本來一心不動。 常合天真。 以無性故。 不覺隨緣六趣昇降。 抂受妄苦。 虛墮輪迴。 所以能起大悲。 相續度脫。 若無此無性之理。 則大化不成。 善惡凡聖。 不可移易。 若能如是解悟。 則是入不思議方便法門。 佛藏經云。 諸法若有決定體性。 如析毛髮百分之一者。 是則諸佛不出於世。 亦終不說諸法空。 並證頓義。 華嚴經頌云。 能於一念悉了知。 一切眾生無有餘。 了彼眾生心自性。 達無性者所行道。 不退轉法輪經云。 爾時三菩薩。 住世尊前。 以曼陀蓮華。 散於佛上。 散已。 作如是言。 我於此法。 深生信解。 無有疑惑。 其第一者。 白佛言。 世尊。 若有人說如來。 我即如來。 於此法中。 都無疑惑。 第二菩薩復白佛言。 世尊。 若有人。 稱說世尊。 我即世尊。 亦於此法悉無疑惑。 第三菩薩白佛言。 世尊。 若有人稱說阿羅訶三藐三佛陀。 我即阿羅訶三藐三佛陀。 亦於此法悉無疑惑。 乃至阿難白佛言。 世尊。 云何菩薩作如是說。 佛言。 > Therefore, we know that if there were fixed natures, not a single dharma could be established. If there are no fixed natures, everything can be established. Furthermore, if sentient beings each had a distinct nature whose own substance did not shift, they would perpetually remain sentient beings, with no cause to become buddhas. Hence, the principle of non-nature is uniform: through the meaning of emptiness, all dharmas are established; within ultimate emptiness, all dharmas are blazing forth in establishment. If this single dharma of a dust mote is established, then all distinct dharmas throughout the space-realms of the ten directions are established at the same time. If a distinct dharma of a single dust mote were not established, then even the dharma of a single hair-tip here would not be established, losing the meaning of the round and sudden; for the one mind is all minds. If one awakens to the mirror of the source and becomes a buddha, one becomes a buddha in all places. Thus the Vajracchedikā-sūtra says: 'Wherever this place may be, there is a buddha.' If there were a place of a single dust mote where one did not become a buddha, one would not enter into the mirror of the source. Therefore the sūtra says: 'I alone am the one person'—among ordinary people and sages throughout the three realms and six paths, there is none who is not me; because of this unity and this 'person', there is 'only I, the one person'. Thus we know that if one cultivates apart from this, it all becomes provisional and gradual, like waiting for sky-flowers to bear fruit, or collecting morning mirage-water to make ice. Even if three asāṃkhyeya kalpas are completed, one does not enter the real. Only by observing one's own citta does one see the Buddha and comprehend the emptiness of all dharmas; then without moving a thought one directly beholds the light of the ūrṇā-curl, and without moving one's body one visits everywhere throughout the dharmadhātu. Just as when the Buddha was in Trāyastriṃśa for the three-month summer retreat: by his supernatural power, the Buddha restrained all humans and devas from knowing his whereabouts. When the summer ended and the retreat was concluded, the Buddha gathered his supernatural power and wished to return to Jambudvīpa. At that time, Subhūti was dwelling inside a stone cave. He reflected to himself, saying: 'The Buddha is descending from Trāyastriṃśa; should I go to the Buddha's place to pay homage to the Buddha, or should I not go?' He further reflected: 'The Buddha constantly teaches the Dharma that if someone, with the power of wisdom, contemplates the Buddha's dharmakāya, this is called the supreme among seeing the Buddha.' At that time, the Buddha had already descended from Trāyastriṃśa to Jambudvīpa. The four assemblies had all gathered, humans and devas saw each other, and in the assembly there were the Buddha, cakravartins, and a vast gathering of devas; the magnificence of the congregation was unprecedented. Subhūti thought: 'Now this great assembly, though extraordinary, its power will not last long. All dharmas subject to annihilation return to impermanence.' Taking this impermanence as the initial gateway of contemplation, he knew that all dharmas are empty and without reality. While making this contemplation, he immediately attained the realization of the Way. At that time, the whole assembly wished to be the first to see the Tathāgata, to pay homage and make offerings. There was the bhikṣuṇī Utpalavarṇā, whom others constantly called a courtesan; wishing to rid herself of this bad name, she transformed herself into a cakravartin with seven treasures and a thousand sons. When the people saw her, they all yielded their seats. The transformed king, seeing the Buddha, reverted to her original form as a bhikṣuṇī, and was the very first to pay homage to the Buddha. The Buddha addressed the bhikṣuṇī, saying: 'It is not you who paid homage to me first; only Subhūti paid homage to me first. Why is this? Subhūti contemplated the emptiness of all dharmas, which is seeing the dharmakāya; he attained true offering, the supreme among offerings. Making offerings to the physical body is not called \[true\] offering.' From this it is known that if one does not believe in the Buddha of one's own citta and seeks superior conditions elsewhere, then although one's effort may be diligent, in the end it is not ultimate. As the 'Chapter on the Appearance of the Tathāgata' in the Avataṃsakasūtra says: 'Sons of the Buddha, suppose a bodhisattva for immeasurable hundreds of thousands of koṭis of nayutas of kalpas practices the six pāramitās and cultivates various bodhipakṣa dharmas; if he has not yet heard this inconceivable teaching of the Tathāgata's great majestic virtue, or having heard it, does not believe, understand, accord with, or enter into it, he cannot be called a true bodhisattva, because he is unable to be born into the house of the Tathāgata.' Furthermore, because things arise from conditions, conditions are also without self-nature, so nothing is established, disintegrating thought-moment by thought-moment. For instance, following the conditions of differentiation and defilement, one is designated a 'sentient being' based on nominal convention. Yet seeking the nature of a sentient being among these conditions, it is utterly unobtainable; thus the substance of a sentient being is empty, which is the meaning of disintegration. Because there are all dharmas, the meaning of emptiness can be revealed. If the meaning of this single sentient being is not established, then all sentient beings throughout the dharmadhātus of the ten directions are entirely not established; hence it is called 'one disintegrating, all disintegrate'. Therefore, all buddhas, knowing that all dharmas are devoid of nature, are able to accomplish all-knowledge, and arouse great compassion of identical substance, unceasingly continuing to the end of future time to broadly liberate sentient beings. By the principle of becoming a buddha through the one mind's non-nature, they vow that all sentient beings will be no different from themselves. Knowing that sentient beings are originally the unmoved one mind, constantly accordant with pristine reality, yet because of non-nature, unknowingly follow conditions to rise and fall in the six realms, enduring delusions and suffering in vain, uselessly falling into saṃsāra, they are therefore able to arouse great compassion to continuously deliver them. If not for this principle of non-nature, the great transformation could not be accomplished, and good and evil, ordinary and sage, could not be altered. If one can understand and awaken like this, then one enters the inconceivable gate of skillful means. The Fo cang jing says: 'If dharmas had a determined substantial nature, even as small as one hundredth of a split hair, then buddhas would never appear in the world, nor would they ever preach the emptiness of all dharmas.' Both attest to the sudden meaning. A verse in the Avataṃsakasūtra says: 'Able in a single thought-moment to completely understand / All sentient beings without remainder, / Comprehending the self-nature of those sentient beings' citta, / One reaches the path traversed by those without nature.' The Avalokiteśvara-parivarta \[and related sūtras, i.e.,\] the Anivartikadharmacakrasūtra says: 'At that time, three bodhisattvas stood before the World-Honoured One, scattering māndārava and lotus flowers over the Buddha. Having scattered them, they spoke thus: "In this Dharma, we give rise to deep faith and understanding, free from any doubt." The first one said to the Buddha: "World-Honoured One, if someone speaks of the Tathāgata, I am that Tathāgata; in this Dharma, I have no doubt at all." The second bodhisattva further said to the Buddha: "World-Honoured One, if someone names and speaks of the World-Honoured One, I am that World-Honoured One; also in this Dharma I am completely without doubt." The third bodhisattva said to the Buddha: "World-Honoured One, if someone names and speaks of the arhan samyaksaṃbuddha, I am that arhan samyaksaṃbuddha; also in this Dharma I am completely without doubt." ...until Ānanda said to the Buddha: "World-Honoured One, why do the bodhisattvas speak like this?" The Buddha said:' > — English (machine translation) (machine translation) - [Previous: 14.3.1](https://indike.org/pramana/in.bauddha.taisho.2016.14.3.1) - [Next: 14.3.3](https://indike.org/pramana/in.bauddha.taisho.2016.14.3.3) - [Up: 14.3](https://indike.org/pramana/in.bauddha.taisho.2016.14.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.14.3.2) — English, machine translation ## Linked texts (2) - [不退轉法輪經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.avaivartacakrasutra*zh-t267.1.29) — Classical Chinese - [佛藏經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.buddhapitakaduhsilanigraha*zh-kumarajiva.1.56) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.14.3.2](https://indike.org/pramana/in.bauddha.taisho.2016.14.3.2) · Pramāṇa