[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) › 19.3.1 # 宗鏡錄 19.3.1 宗鏡錄 19.3.1 - **Language:** Classical Chinese ### [19.3.1](https://indike.org/pramana/in.bauddha.taisho.2016.19.3.1) 答。 若以眾生眼觀。 只見眾生界有餘。 若以佛眼觀。 乃知諸佛界無外。 故知無明妄風。 鼓心海而易動。 本覺真性。 睡長夢而難惺。 是以首楞嚴經云。 汝之心靈。 一切明了。 未曾暫昧。 而迷者。 目擊而不知。 如美玉沈泥。 自埋高價。 猶貞金混礫。 空匿光輝。 如法華經云。 我昔欲令汝得安樂。 五欲自恣。 於某年月日。 以無價寶珠。 繫汝衣裏。 今故現在。 而汝不知。 勤苦憂惱。 以求自活。 甚為癡也。 汝今可以此寶。 貿易所須。 常可如意。 無所乏短。 故知本覺常成。 衣珠不失。 若非圓頓之教。 何以直了自心。 故圓覺經云。 覺成就故。 當知菩薩不與法縛。 不求法脫。 不厭生死。 不愛涅槃。 不敬持戒。 不憎毀禁。 不重久習。 不輕未學。 何以故。 一切覺故。 是知一切眾生。 皆本覺成就。 以不覺故。 認隨染之覺。 見勝劣之境。 起忻厭之心。 但逐妄輪迴。 頓迷真覺。 然因覺。 有不覺。 若無真。 妄無所依。 故如煙無火不起。 又覺因不覺。 若隨器之金。 還待器顯。 事能顯理故。 所以唯真不立。 單妄不成。 唯真不立者。 佛果無生故。 單妄不成者。 無所依故。 如先德頌云。 一切眾生金色界。 白淨無垢智無壞。 寶珠自在內衣中。 只欲長貧在門外。 清淨寶乘住四衢。 文殊引導普賢扶。 肥壯白牛甚多力。 一念遍遊無卷舒。 如是寶乘不肯入。 但樂勤苦門前立。 不覺自身常在中。 遣上恒言我不及。 華嚴經頌云。 欲求一切智。 速成無上覺。 應以淨妙心。 修習菩提行。 又頌云。 譬如良沃田。 所種必滋長。 如是淨心地。 出生諸佛法。 是知十方諸佛中。 無有一佛不信此心成佛。 二十八祖內。 無有一祖不見此性成祖。 如今聞而不成祖佛者。 皆為信不及見不諦故。 但學其語。 不照其心。 但執其解。 不深其法。 何者。 信。 即是道故。 經云。 信是道原功德母。 見即無疑。 故經云。 見苦諦。 習亦除。 何況現行。 心外境界。 但入宗鏡。 方悟前非。 心光透時。 餘瑕自盡。 華嚴出現品云。 佛子。 菩薩摩訶薩。 應知自心。 念念常有佛成正覺。 何以故。 諸佛如來。 不離此心成正覺故。 如自心。 一切眾生心亦復如是。 悉有如來成等正覺。 廣大周遍。 無處不有。 不離不斷。 無有休息。 入不思議方便法門。 古釋云。 不離此心成佛者。 有二。 一眾生身心。 即佛所證故。 佛證眾生之體。 用眾生之用。 二全即佛菩提性故。 一性無異。 此即他果在我之因。 以我因成他果故。 名入不思議方便法門。 是以不得意者。 作眾生思故。 是亦不可。 設作佛思。 是亦不可。 即亦不可。 非即亦不可。 當淨智眼。 無取諸情。 經云。 佛子。 令依此知。 無幽不盡。 涅槃經云。 二十五有有我者。 自實名我。 所謂一切諸法體實。 一切眾生。 有如來藏。 能為佛因。 名有佛性。 如一切色中。 皆有空性。 然非獨有情。 具如來之正性。 一切諸法中。 皆有安樂性。 所以云。 若以肉眼觀。 無真不俗。 若以法眼觀。 無俗不真。 又云。 法身流轉五道。 名曰眾生。 但法身即是真如。 流轉五道。 即是隨緣。 名曰眾生。 是差別義。 又由隨緣即不變故。 奪差別令體空。 則末寂也。 由體空差別故。 奪不變令隨緣。 故本寂也。 以全本為末故。 本便隱。 全末為本故。 末便亡也。 是則真如隨緣成眾生。 未曾失於真體。 故令眾生非眾生也。 眾生體空即法身時。 未曾無眾生故。 非法身也。 故二雙絕。 二既互絕。 則真妄平等。 無可異也。 故云。 隨緣非有之法身。 恒不異事而成立。 寂滅非無之眾生。 常不異真而顯現。 > Answer: If one views with the eyes of sentient beings, one sees only that the realm of sentient beings is in surplus; if one views with the Buddha eye, one knows then that the realm of the buddhas leaves nothing outside. Thus we know that the delusive wind of avidyā easily stirs the ocean of citta, while the true nature of original enlightenment is in a long slumber, hard to awaken. Therefore the Śūraṅgamasūtra states: 'The spiritual faculty of your citta is completely clear and has never for a moment been dim; yet those who are deluded look directly at it and do not know it.' It is like fine jade submerged in mud, burying its own high value; or like pure gold mixed with gravel, vainly hiding its radiance. As the Lotus Sūtra says: 'Formerly, wishing to make you attain peace and bliss, indulging freely in the five desires, on a certain year, month, and day, I tied a priceless jewel inside your clothing. It is present even now, yet you did not know it, toiling in hardship, sorrow, and affliction to seek a livelihood—this is utter folly! You may now take this jewel to trade for whatever you need, and you may always have your wish fulfilled, lacking nothing.' Thus we know that original enlightenment is eternally accomplished, and the jewel in the clothing is never lost. Were it not for the complete and sudden teaching, how could one directly understand one's own citta? Therefore the Sūtra of Perfect Enlightenment says: 'Because enlightenment is accomplished, you should know that bodhisattvas are not bound by phenomena, nor do they seek liberation from phenomena; they do not detest saṃsāra, nor do they covet nirvāṇa; they do not revere keeping the precepts, nor do they loathe violating the prohibitions; they do not value long practice, nor do they belittle those who have not learned. Why is this? Because all is enlightenment.' From this we know that all sentient beings are accomplished in original enlightenment. Because of non-enlightenment, they identify with enlightenment that accords with defilement, see superior and inferior realms, and give rise to minds of attraction and revulsion, merely following delusion to transmigrate in saṃsāra, suddenly blind to true enlightenment. Yet it is due to enlightenment that there is non-enlightenment; if there were no truth, delusion would have nothing on which to rely—just as smoke does not rise without fire. Moreover, enlightenment depends on non-enlightenment, like gold that conforms to vessels, which still awaits the vessels to be revealed, because phenomena can reveal principle. Therefore, truth alone cannot stand, and delusion alone cannot be formed. That truth alone cannot stand is because the fruit of buddhahood is unproduced; that delusion alone cannot be formed is because it would have nothing on which to rely. As a former master's verse says: / 'The realm of all sentient beings is of golden color; / Pure, stainless, its wisdom indestructible. / The precious jewel is naturally inside the inner clothing, / Yet one merely wishes to remain forever impoverished outside the gate. / The pure precious vehicle halts at the crossroads; / Mañjuśrī guides, and Samantabhadra assists. / The plump white ox is exceedingly strong; / In a single thought it roams everywhere, without unfolding or rolling up. / Such a precious vehicle they refuse to enter, / Only taking pleasure in standing before the gate in bitter toil; / Unaware that their own bodies are always within it, / When sent up, they constantly say, "I fall short."' / A verse in the Avataṃsakasūtra says: / 'If one wishes to seek all-knowledge / And swiftly accomplish unsurpassed bodhi, / One should, with a pure and wondrous mind, / Cultivate and practice the conduct of bodhi.' / Another verse says: / 'Just as in a rich and fertile field, / What is planted must flourish and grow, / So it is with the pure mind-ground, / Which brings forth all buddha-dharmas.' / From this we know that among the buddhas of the ten directions, there is not a single buddha who did not attain buddhahood by having faith in this citta; among the twenty-eight patriarchs, there is not a single patriarch who did not become a patriarch by seeing this nature. Those who nowadays hear this yet do not become patriarchs or buddhas do so entirely because their faith falls short and their seeing is not definite. They merely learn their words and do not illuminate their citta; they merely cling to their understandings and do not fathom their Dharma. Why is this? Because faith is itself the Way. A sūtra says: 'Faith is the source of the Way, the mother of merits.' Seeing is free of doubt; thus a sūtra says: 'When one sees the truth of suffering, the habit \[of craving\] is also eliminated'—how much more so for the active realms outside the mind! Only by entering the mirror of the source does one realize past errors; when the light of the citta penetrates, the remaining blemishes naturally disappear. The 'Manifestation' chapter of the Avataṃsakasūtra says: 'O sons of the Buddha, bodhisattva-mahāsattvas should know that in their own citta, in thought after thought, there is always a buddha accomplishing right enlightenment. Why is this? Because all buddha-tathāgatas accomplish right enlightenment without departing from this citta. Just as it is with their own citta, the citta of all sentient beings is also like this: in all of them there are tathāgatas accomplishing equal and right enlightenment, vast and pervasive, nowhere absent, not departing and uninterrupted, without cessation, entering the inconceivable Dharma-gate of skillful means.' An ancient commentary says: 'There are two aspects to attaining buddhahood without departing from this citta: First, the body and mind of sentient beings are themselves what is realized by the Buddha; therefore, the Buddha realizes the substance of sentient beings and uses the function of sentient beings. Second, it is completely identical to the nature of the Buddha's bodhi; the one nature is without difference. This means that the fruit of the other lies within my cause, because by means of my cause the fruit of the other is accomplished; hence it is called entering the inconceivable Dharma-gate of skillful means.' Therefore, those who do not grasp the meaning think in terms of 'sentient beings'—this is inadmissible; even if they think in terms of 'buddha', this is also inadmissible. Being identical is inadmissible, and not being identical is also inadmissible. One should purify the eye of wisdom and not grasp at any conceptual sentiments. The sūtra says: 'O sons of the Buddha, if you rely on this knowledge, nothing obscure will remain unfathomed.' The Nirvāṇasūtra says: 'That which has a self within the twenty-five states of existence is called the "self" by virtue of being naturally real, meaning that the substance of all dharmas is real. All sentient beings possess the tathāgatagarbha, which can serve as the cause of buddhahood; this is called possessing the buddha-nature. Just as among all forms there is the nature of emptiness, so it is not only sentient beings that possess the correct nature of the Tathāgata: among all dharmas there is the nature of peace and bliss.' Therefore it is said: 'If one views with the physical eye, there is no truth that is not conventional; if one views with the Dharma-eye, there is no conventionality that is not true.' It is also said: 'The dharmakāya transmigrating through the five destinies is called "sentient beings".' However, the dharmakāya is simply tathatā. Transmigrating through the five destinies is simply according with conditions. The name 'sentient beings' is the meaning of distinction. Furthermore, because according with conditions is itself unvarying, it eliminates distinctions to make the substance empty, and thus the branches are quieted; because the emptiness of substance is distinct, it eliminates the unvarying to make it accord with conditions, and thus the root is quieted. Since the whole root becomes the branches, the root then becomes hidden; since the whole of the branches becomes the root, the branches then vanish. Thus, when tathatā accords with conditions to become sentient beings, it never loses its true substance; hence it causes sentient beings to be not sentient beings. When sentient beings, empty in substance, are identical to the dharmakāya, sentient beings are never absent; hence it is not the dharmakāya. Therefore, both are mutually extinguished. Since both are mutually extinguished, truth and delusion are equal, without any difference. Therefore it is said: 'The dharmakāya, which is not existent in according with conditions, is eternally established without being different from phenomena; sentient beings, who are not non-existent in quiescence, are always manifested without being different from truth.' > — English (machine translation) (machine translation) - [Previous: 19.2](https://indike.org/pramana/in.bauddha.taisho.2016.19.2) - [Next: 19.3.2](https://indike.org/pramana/in.bauddha.taisho.2016.19.3.2) - [Up: 19.3](https://indike.org/pramana/in.bauddha.taisho.2016.19.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.19.3.1) — English, machine translation ## Linked texts (1) - [註華嚴經題法界觀門頌](https://indike.org/pramana/in.bauddha.taisho.1885.2.143) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.19.3.1](https://indike.org/pramana/in.bauddha.taisho.2016.19.3.1) · Pramāṇa