[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) › 17.27 # 宗鏡錄 17.27 宗鏡錄 17.27 - **Language:** Classical Chinese ### [17.27](https://indike.org/pramana/in.bauddha.taisho.2016.17.27) 答。此所問難。並由妄見眾生界故。妄起此難。不增不減經云。大邪見者。見眾生界增。見眾生界減。以不如實知一法界故。於眾生界。起增減見。經意則一切眾生。一時成佛。佛界不增。眾生界不減。故經云。眾生即法身。法身即眾生。眾生法身。義一名異。解云。況眾生界。如虛空界。設如一鳥。飛於虛空。從西向東。經百千年。終不得說東近西遠。何以故。虛空無分劑故。亦不得云總不飛行。以功不虛故。當知此中道理亦爾。非有滅度。令有終盡。非無終盡。有不滅度。故眾生界。甚深廣大。唯是如來智所知境。不可輒以狂心限量斟酌。起增減見。且如虛空界。雖無分劑。不礙鳥飛。類眾生界。雖不可盡。不妨滅度。但不起增減之見。去取之情。則智翼高翔。真空無滯。如華嚴疏釋。經云。佛智廣大同虛空者。量智包含而普遍。理智無分別而證入。是以太虛含眾像。眾像不能含太虛。太虛不分別眾像。眾像乃差別太虛。以況我法不能容佛智。佛智乃能容我法。有我法者。分別如來。是如來者。不分別我法。二普遍喻中。妙觀察智。無不遍知。即普遍義。成所作智。曲成無遺。即隨入義。經頌云。佛智廣大同虛空。普遍一切眾生心。此即體遍。悉了世間諸妄想。此約知遍。又云。得一切法量等心。此約證遍。智性全同於色性故。此約理遍。云何遍入。不壞能所。有證知故。經頌云。世間諸國土。一切皆隨入。智身無有色。非彼所能見。由隨於如。即入無所入。故云平等。是以虛空遍入國土。國土不遍入虛空。有國土處。必有虛空。有虛空處。或無國土。虛空之於國土。平等隨入。國土之於虛空。自有彼此。虛空可喻佛智。國土可喻三世。三世有處。佛智必在其中。佛智知處。三世或無其體。佛智之於三世。平等隨入。三世之於佛智。自有始終。此猶約不二而二說耳。若二而不二。國土虛空。三世佛智。同一性故。皆互相入。舉一全收。普遍亦然。三世間圓融。則言思道斷。故名佛智為不思議也。大集經云。文殊言。世尊。如來若坐菩提樹下。如來世尊則有二相。一者如來。二菩提樹。如來世尊已離二相。佛言。善男子。菩提眾生。一切法性。等無差別。一味一性。如來坐於菩提樹下。見如是法。是故名為逮得菩提。我都不見離菩提外。別有一法。見一切法。皆悉平等。而是平等。不入於數。是故平等。名為無礙。又此法門。舉一則法界全收。如舉眼為門。諸根相好。及佛剎土。莫不皆是一眼中現。乃至六根。一塵一毛中現。亦如是。如云毘盧遮那身中。具足三道六趣眾生等。此則一身含一切身。又一身遍一切身。即入重重。包遍無礙。如華嚴經頌云。有一堅密身。一切塵中見。無生亦無相。普現於諸國。 > Answer: These questions and challenges all arise from falsely seeing a realm of sentient beings; hence one falsely raises this challenge. The Buzeng bujian jing says: 'Those of great wrong view see that the realm of sentient beings increases, or see that the realm of sentient beings decreases. Because they do not know the one dharmadhātu in accordance with reality, they give rise to views of increase and decrease regarding the realm of sentient beings.' The meaning of the sūtra is that even if all sentient beings simultaneously attained buddhahood, the buddha-realm would not increase, and the realm of sentient beings would not decrease. Thus the sūtra says: 'Sentient beings are the dharmakāya; the dharmakāya is sentient beings. Sentient beings and dharmakāya are identical in meaning and different in name.' An explanation says: 'Consider by way of comparison that the realm of sentient beings is like the realm of empty space. Suppose a single bird flies in empty space, going from west to east for hundreds of thousands of years; in the end one can never say the east is near and the west is far. Why? Because empty space has no boundaries. Nor can one say it does not fly at all, because the effort is not in vain. One should know that the principle here is also like this. It is not that there is parinirvāṇa causing an end, nor is it that lacking an end there is no parinirvāṇa. Therefore the realm of sentient beings is extremely profound and vast; it is an object known exclusively by the tathāgata's knowledge. One must not hastily, with a deranged mind, measure and calculate it to give rise to views of increase and decrease. Just as the realm of empty space, though without boundaries, does not obstruct the flight of a bird, so likewise the realm of sentient beings, though inexhaustible, does not impede parinirvāṇa. So long as one does not give rise to views of increase and decrease, or sentiments of rejecting and grasping, the wings of wisdom soar high, unimpeded in true emptiness.' As the commentary on the Huayan explains: the sūtra says, 'The Buddha's wisdom is vast, equal to empty space'—the wisdom of measure contains and pervades; the wisdom of principle enters through realization without discrimination. Thus great empty space contains all forms, but forms cannot contain great empty space; great empty space does not discriminate forms, yet forms differentiate empty space. This illustrates that self and phenomena cannot contain the Buddha's wisdom, but the Buddha's wisdom can contain self and phenomena. Those who have self and phenomena discriminate the Tathāgata; that which is the Tathāgata does not discriminate self and phenomena. In the second metaphor of pervasion: the wondrously observing wisdom knows everywhere without exception—this is the meaning of pervasion. The wisdom that accomplishes tasks perfectly realizes everything without remainder—this is the meaning of conforming entry. The sūtra gāthā says: / 'The Buddha's wisdom is vast, equal to empty space, / Pervading the minds of all sentient beings'— / this is pervasion in substance; / 'Fully understanding all worldly false conceptualizations'— / this is said in terms of pervasion in knowing; / it also says: / 'Attaining a mind equal in measure to all phenomena'— / this is said in terms of pervasion in realization; / because the nature of wisdom is completely identical to the nature of form, this is said in terms of pervasion in principle. How does it enter everywhere? By not destroying subject and object, because there is realization and knowing. The sūtra gāthā says: / 'Into all the worldly lands / It enters everywhere in accordance; / The body of wisdom has no form, / And cannot be seen by them.' / Because it conforms to suchness, entering is non-entering; therefore it is said to be equal. Thus empty space pervades and enters lands, but lands do not pervade and enter empty space. Where there is a land, there must be empty space; where there is empty space, there may be no land. Empty space, in relation to lands, conforms and enters equally; lands, in relation to empty space, inherently have this and that. Empty space may be compared to the Buddha's wisdom; lands may be compared to the three times. Where the three times exist, the Buddha's wisdom must be within them; where the Buddha's wisdom knows, the three times may lack substance. The Buddha's wisdom, in relation to the three times, conforms and enters equally; the three times, in relation to the Buddha's wisdom, inherently have beginning and end. This is still spoken from the perspective of being two while not-two. If it is non-dual while dual, lands and empty space, the three times and the Buddha's wisdom, because they share the same nature, all enter each other. Bringing up one completely gathers \[all\]; pervasion is also like this. When the three realms are harmoniously fused, the path of words and thoughts is severed; therefore the Buddha's wisdom is called inconceivable. The Daji jing says: 'Mañjuśrī said: "World-Honoured One, if the Tathāgata sits under the Bodhi tree, the Tathāgata, the World-Honoured One, would have two characteristics: first, the Tathāgata; second, the Bodhi tree. The Tathāgata, the World-Honoured One, is already free from the two characteristics." The Buddha said: "Good man, bodhi, sentient beings, and all phenomena-natures are equal and without distinction, of one taste and one nature. When the Tathāgata sits under the Bodhi tree, he sees phenomena such as this; therefore it is called attaining bodhi. I do not see at all that apart from bodhi there is another phenomenon. I see that all phenomena are entirely equal, and this equality does not enter into enumeration; therefore equality is called unobstructed."' Furthermore, in this Dharma-gate, bringing up one completely gathers the dharmadhātu. For example, if one takes the eye as the gate, the sense faculties, marks, and signs, as well as the buddha-lands, are all manifested within a single eye; and so it is up to the six sense faculties, a single dust particle, and a single hair-pore. As it is said, within the body of Vairocana are fully possessed the sentient beings of the three paths and six destinies, and so forth. This means that one body contains all bodies, and one body pervades all bodies; entering is manifold, containing and pervading without obstruction. As a gāthā in the Avataṃsakasūtra says: / 'There is a firm and solid body, / Seen within all dust particles; / Unarisen and without characteristics, / Manifesting universally throughout all lands.' > — English (machine translation) (machine translation) - [Previous: 17.26](https://indike.org/pramana/in.bauddha.taisho.2016.17.26) - [Next: 17.28](https://indike.org/pramana/in.bauddha.taisho.2016.17.28) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.2016.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.17.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.17.27](https://indike.org/pramana/in.bauddha.taisho.2016.17.27) · Pramāṇa