[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) › 18.3 # 宗鏡錄 18.3 宗鏡錄 18.3 - **Language:** Classical Chinese ### [18.3](https://indike.org/pramana/in.bauddha.taisho.2016.18.3) 答。常現無不現時。或於一塵頓現。無不具足。或於諸塵普現。無不周遍。一處頓現者。如來眼睫。文殊寶冠。彌勒閣中。普賢毛孔。淨名室裏。摩耶腹中。芥子針鋒。近塵遠剎。各各頓現。如文殊般泥洹經云。文殊身如紫金山等。其文殊冠毘楞伽寶之所嚴飾。有五百種色。一一色中。日月星辰。諸天龍宮。世間眾生所希見事。皆於中現。維摩經云。於是長者維摩詰。現神通力。即時彼佛。遣三萬二千師子之座。高廣嚴淨。來入維摩詰室。諸菩薩大弟子。釋梵四天王等。昔所未見。其室廣博。悉包容三萬二千師子之座。無所妨礙。於毘耶離城。及閻浮提四天下。亦不迫窄。悉現如故。華嚴經入法界品。摩耶夫人。告善財言。善男子。爾時菩薩。從兜率天。將降神時。有十佛剎極微塵數諸菩薩眾。乃至與眷屬俱。從天宮下。來入我身。彼諸菩薩。於我腹中。現大神通。遊行自在。或以三千大千世界而為一步。乃至或以不可說不可說佛剎極微塵數世界而為一步。又念念中。十方不可說佛剎極微塵數世界。諸如來所。菩薩眾會。及四天王．三十三天．須摩天．兜率陀天．化樂天．他化自在天。乃至色界諸梵天王。俱來欲見菩薩處胎。廣大神變。恭敬供養。聽受正法。皆入我身。雖我腹中。悉能容受如是眾會。而身不廣大。亦不迫窄。其諸菩薩。各見自處眾會道場。清淨嚴飾。善男子。如此四天下閻浮提中。菩薩受生。我為其母。三千大千世界。百億四天下閻浮提中。悉亦如是。然我此身。本來無二亦復非一。非一處住。非多處住。何以故。以修菩薩大願智幻莊嚴解脫門故。如先德云。廣大如法界。究竟若虛空。是處胎義。若如是者。則一切眾生。皆處摩耶胎。非獨釋迦矣。何以故。眾生心。即法界故。又若了心空。即無胎分。如菩薩處胎經云。佛告彌勒。行空菩薩。云何遊至十方剎土。教化眾生。彌勒白佛言。行空菩薩。不見剎土。亦無有佛。佛自無佛。云何有佛。地水火風識界。我人壽命。皆悉空寂。以是之故。無有胎分。諸塵普現者。則橫該一切處。竪徹一切時。涉入重重。普融圓遍。古德云。一切不思議事。於一切處。悉能普現。其唯一毘盧清淨法身之應用耳。此法身者。即是心也。所以言。若能諦觀心不二。方見毘盧清淨身。一念起惡法身亦隨現。一念善心生。法身亦隨現。名為處處互現。乃至色處現。空處現。自在無礙。更莫遠推諸佛。唯自一念空心是。又如海印。普印一切。華嚴經出現品云。佛子。菩薩摩訶薩。應知如來成正覺。於一切義。無所觀察。於法平等。無所疑惑。無二無相。無行無止。無量無際。遠離二邊。住於中道。出過一切文字言說。知一切眾生心念所行。根性欲樂。煩惱染習。舉要言之。於一念中。悉知三世一切諸法。佛子。譬如大海。普能印現四天下中。一切眾生色身形像。是故共說以為大海。故經中有海印三昧。疏釋云。海印三昧有十義。根器是所現。菩薩定心是能現。無不空心。故名三昧。一無心能現。經云。無有功用無分別。二現無所現。經云。如光影故。三能現與所現非一。四非異。經云。大海能現。能所異。故非一。水外求像不可得。故非異。顯此定心。與所現法。即性之相故。能所宛然。即相之性故。物我無二。五無去來。現萬法於自心。彼亦不來。羅身雲於法界。未曾暫去。六廣大。經云。普悉包容無所拒。明三昧心。周于法界。則眾生色心。皆定心中物。用周法界。亦不離此心。七普現。經云。一切皆能現。又云。菩薩普印諸心行。此與廣大異者。此約所現不簡巨細。彼約能現。其量普周。八頓現。經云。一念現故。謂無前。後。如印頓成。九常現。非如明鏡。有現不現時。十非現現。如明鏡對至。方現四天之像。不對而現。故云非現現。以不待對。是故常現該三際也。此上海印現義。隨理事能所而分十門。但是一真心寂照普現之義。若有不現者。即是客塵自遮。見網自隔。非法身咎。摩訶衍論云。諸佛如來。法身平等。自然遍一切處。無有作意。但依眾生心現。眾生心者。猶如於鏡。鏡若有垢。色像不現。如是眾生心若有垢。法身不現。其猶日月麗天。盲者不覩。雷霆震地。聾者不聞。道契則隣。不在身近故。福人出世。則琳瑯現矣。薄福者出。則荊棘生焉。皆由自心。有現不現。若直了心性之人。悉皆平等顯現。如洛浦和尚神劍歌云。君子得之忘彼此。小人得之自輕生。他家不用我家劍。世上高低早晚平。所以眾生。不得了然明現。皆滯有迷真。滯真迷中。滯中迷性。成三種緣集。所以成障。如天台淨名疏云。眾生氣類。無量無邊。元其正要。不出三種緣集氣類。一有為緣集之類者。即是界內染淨國土。悉迷真滯有而起結業。稟分段生死。皆是有為緣集眾生之類。二無為緣集之類者。即是界外有餘國土。及果報土。乃至下品。中品。常寂光土。此三土眾生。迷中道佛性。滯真空無為。緣無為。起諸結業。受變易生死。是無為緣集眾生之類。三。自體法界緣集者。即菩薩迷自體起。如宗門中云。已見不忘。今室外折伏界內有為緣集眾生。次弟子一品。折伏無為緣集眾生。後菩薩一品。即是折伏自體法界緣集眾生。 > Answer: It is constantly manifest, without any time when it is not manifest. It may manifest suddenly in a single particle of dust, with nothing deficient; or it may manifest universally in all particles of dust, with nothing not pervaded. As for 'suddenly manifesting in a single place': the Tathāgata's eyelashes, Mañjuśrī's jewelled crown, Maitreya's pavilion, Samantabhadra's pores, Vimalakīrti's room, Māyā's belly, a mustard seed, the tip of a needle, a nearby particle of dust, a distant realm—in each and every one it manifests suddenly. As the \*Mañjuśrīparinirvāṇasūtra\* says: 'Mañjuśrī's body is like a mountain of purple-gold,' and so forth. 'His crown is adorned with vilanga gems and has five hundred kinds of colors. Within each and every color, the sun, moon, stars, constellations, palaces of devas and nāgas, and things rarely seen by sentient beings of the world all manifest therein.' The \*Vimalakīrtinirdeśasūtra\* says: 'Thereupon the elder Vimalakīrti manifested his supernormal power. Instantly that Buddha dispatched thirty-two thousand lion thrones, high, broad, adorned, and pure, which came and entered Vimalakīrti's room. The bodhisattvas, great disciples, Śakra, Brahmā, the Four Heavenly Kings, and others had never seen the like before. The room was spacious, completely holding the thirty-two thousand lion thrones without obstruction. In the city of Vaiśālī, as well as in the four continents of Jambudvīpa, there was also no confinement; all appeared as before.' In the 'Entry into the Dharmadhātu' chapter of the \*Buddhāvataṃsakasūtra\*, Lady Māyā addressed Sudhana, saying: 'Good son, at that time when the Bodhisattva was about to descend his spirit from the Tuṣita Heaven, there were assemblies of bodhisattvas numbering as many as the atoms of ten Buddha realms, together with their retinues, who descended from the heavenly palaces and came to enter my body. Those bodhisattvas manifested great supernormal powers within my belly, roaming at will—sometimes taking the great trichiliocosm as a single step, up to taking worlds numbering as many as the atoms of inexpressibly inexpressible Buddha realms as a single step. Furthermore, in thought after thought, at the abodes of all the Tathāgatas in worlds numbering as many as the atoms of inexpressible Buddha realms in the ten directions, assemblies of bodhisattvas, as well as the Four Heavenly Kings, the Trāyastriṃśa devas, the Yāma devas, the Tuṣita devas, the Nirmāṇarati devas, the Paranirmitavaśavartin devas, and even all the Brahmā kings of the form realm, all came wishing to see the Bodhisattva abiding in the womb and his vast supernormal transformations, to pay respect, make offerings, and listen to the true Dharma, and all entered my body. Although my belly could completely hold such assemblies, my body did not become vast, nor was it cramped. Those bodhisattvas each saw the pure and adorned bodhimaṇḍa of their own assembly. Good son, just as the Bodhisattva took birth in Jambudvīpa of this set of four continents and I became his mother, so it was in every one of the billions of Jambudvīpas of four continents throughout the great trichiliocosm. Yet this body of mine is originally neither two nor one, neither dwelling in one place nor dwelling in many places. Why? Because I have cultivated the bodhisattva's liberation gate of the ornamentation of the wisdom-illusion of great vows.' As the former worthy said: 'Vast as the dharmadhātu, ultimate as empty space—this is the meaning of abiding in the womb.' If so, then all sentient beings abide in Māyā's womb, not Śākya alone. Why? Because the citta of sentient beings is itself the dharmadhātu. Furthermore, if one understands that the citta is empty, there is no share of a womb. As the \*Bodhisattvagarbhasthasūtra\* says: 'The Buddha told Maitreya: "How does a bodhisattva who practices emptiness travel to the lands of the ten directions to teach and transform sentient beings?" Maitreya said to the Buddha: "A bodhisattva who practices emptiness does not see lands, nor is there any Buddha. The Buddha himself is without a Buddha; how could there be a Buddha? The realms of earth, water, fire, wind, and consciousness, self, person, and lifespan are all completely empty and quiet. For this reason, there is no share of a womb."' As for 'manifesting universally in all dust particles': it horizontally embraces all places and vertically penetrates all times, mutually interpenetrating in multiple layers, universally merging in perfect omnipresence. An ancient worthy said: 'All inconceivable events can universally manifest in all places; they are merely the responding function of the single pure dharmakāya of Vairocana.' This dharmakāya is just citta. Therefore it is said: 'Only when one can attentively observe that citta is non-dual does one see the pure body of Vairocana.' When a single thought of evil arises, the dharmakāya manifests accordingly; when a single thought of good is born, the dharmakāya manifests accordingly. This is called 'mutually manifesting in every place,' up to manifesting in the place of form and manifesting in the place of emptiness, freely and without obstruction. Do not refer it far off to all Buddhas; it is merely one's own single thought of an empty citta. Furthermore, it is like the ocean-seal universally imprinting everything. The 'Appearance' chapter of the \*Avataṃsakasūtra\* says: 'O sons of the Buddha, a bodhisattva-mahāsattva should know that when the Tathāgata attains correct awakening, he has nothing to observe with regard to all objects; he is equal with regard to dharmas, without doubt, without duality, without characteristics, without action, without cessation, boundless and limitless, far removed from the two extremes, abiding in the middle path, transcending all letters and words, and knowing the movements of thought, faculties, inclinations, and defiled habituations of all sentient beings. To sum up the essentials: in a single thought, he completely knows all dharmas of the three periods of time. O sons of the Buddha, it is like the great ocean, which can universally reflect and manifest the forms and images of the physical bodies of all sentient beings in the four continents; therefore it is collectively spoken of as the great ocean.' Hence in the sūtra there is the sāgaramudrā-samādhi. The commentary explains: 'The sāgaramudrā-samādhi has ten meanings. The faculties and vessels are that which is manifested; the bodhisattva's concentrated citta is that which can manifest. Because no citta is not empty, it is named samādhi. First, having no mind, it can manifest. The sūtra says: "Without exertion and without conceptual discrimination." Second, manifesting, there is nothing manifested. The sūtra says: "Because they are like light and reflections." Third, that which can manifest and that which is manifested are not one. Fourth, they are not different. The sūtra says: "The great ocean can manifest; that which can manifest and that which is manifested are distinct, hence they are not one. Seeking images outside the water cannot be done, hence they are not different." This shows that this concentrated citta and the dharmas manifested are the characteristics of the nature itself, so the capable and the object are distinctly present; and they are the nature of the characteristics itself, so object and self are non-dual. Fifth, there is no going or coming. It manifests the ten thousand dharmas in one's own citta, yet they do not come; it arrays clouds of bodies throughout the dharmadhātu, yet it never departs for an instant. Sixth, vastness. The sūtra says: "Universally containing all without rejecting anything." This clarifies that the samādhi-citta pervades the dharmadhātu, so the physical forms and minds of sentient beings are all objects within the concentrated citta; its function pervades the dharmadhātu, yet is not separate from this citta. Seventh, universal manifestation. The sūtra says: "All can be manifested." It also says: "The bodhisattva universally imprints all mental activities." The difference between this and vastness is that this is stated in terms of that which is manifested, not discriminating between great and small; that is stated in terms of that which can manifest, whose measure is universally pervasive. Eighth, sudden manifestation. The sūtra says: "Because it manifests in a single thought." This means without before and after, like an imprint suddenly formed. Ninth, constant manifestation. Unlike a bright mirror, it has no time of manifesting or not manifesting. Tenth, non-manifesting manifestation. Just as when a bright mirror confronts \[an object\], only then does it manifest the image of the four heavens; manifesting without confronting, it is said to be non-manifesting manifestation. Because it does not depend on confrontation, it is therefore constant manifestation, embracing the three periods of time.' These above meanings of the manifestation of the ocean-seal are divided into ten gates according to principle, phenomenon, capable, and object; but they are simply the meaning of the universal manifestation of the calm illumination of the one true citta. If there is non-manifestation, it is merely that adventitious defilements veil oneself, and the net of views separates oneself; it is not the fault of the dharmakāya. The \*Mahāyānaśāstra\* says: 'The dharmakāya of all Buddha-Tathāgatas is equal and naturally pervades all places without intentional effort, manifesting only in accordance with the citta of sentient beings. The citta of sentient beings is like a mirror; if the mirror is soiled, physical images do not appear. In this way, if the citta of sentient beings is defiled, the dharmakāya does not manifest. It is like the sun and moon hanging in the sky: the blind do not see them; like thunder shaking the earth: the deaf do not hear it. When the Way accords, one is close to it; it does not lie in bodily proximity. Therefore, when a person of merit appears in the world, fine gems appear; when one of meager merit appears, thorns and brambles grow. It is all due to one's own citta that there is manifestation or non-manifestation.' If one is a person who directly realizes the citta-nature, all is equally and clearly manifest. As Master Luopu's 'Song of the Divine Sword' says: 'When the noble person attains it, he forgets self and other; / When the petty person attains it, he makes light of his life. / That other school does not use our sword; / In the world, high and low will sooner or later be levelled.' Therefore, that sentient beings do not attain clear and bright manifestation is entirely because they cling to existence and are deluded about the real, cling to the real and are deluded about the middle, and cling to the middle and are deluded about the nature, forming three kinds of condition-aggregations, which thus form obstacles. As the Tiantai \*Commentary on the Vimalakīrti Sūtra\* says: 'The categories of sentient beings are measureless and boundless, but tracing their essential core, they do not exceed three categories of condition-aggregations: First, the category of condition-aggregations of the conditioned: that is, the defiled and pure lands within the realm \[of saṃsāra\], where all are deluded about the real and cling to existence, thus giving rise to fettering karma and receiving fragmented saṃsāra; these all belong to the category of sentient beings of conditioned condition-aggregations. Second, the category of condition-aggregations of the unconditioned: that is, the lands of remainder beyond the realm, the reward lands, and even the lower and middle grades of the land of eternally quiescent light. The sentient beings of these three lands are deluded about the Buddha-nature of the middle way, cling to the unconditioned of true emptiness, and taking the unconditioned as a condition, give rise to various fettering karmas and undergo transformation saṃsāra; this is the category of sentient beings of unconditioned condition-aggregations. Third, condition-aggregations of the fundamental essence of the dharmadhātu: that is, arising from a bodhisattva being deluded about the fundamental essence, as the source school says: "Having seen, not forgetting." Now, outside the room, the sentient beings of conditioned condition-aggregations within the realm are subdued; next, in the chapter on disciples, the sentient beings of unconditioned condition-aggregations are subdued; afterwards, in the chapter on bodhisattvas, the sentient beings of condition-aggregations of the fundamental essence of the dharmadhātu are subdued.' > — English (machine translation) (machine translation) - [Previous: 18.2](https://indike.org/pramana/in.bauddha.taisho.2016.18.2) - [Next: 18.4](https://indike.org/pramana/in.bauddha.taisho.2016.18.4) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.2016.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.3) — English, machine translation ## Linked texts (2) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.6.31) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.2.47) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.18.3](https://indike.org/pramana/in.bauddha.taisho.2016.18.3) · Pramāṇa