[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) › 2.13 # 宗鏡錄 2.13 宗鏡錄 2.13 - **Language:** Classical Chinese ### [2.13](https://indike.org/pramana/in.bauddha.taisho.2016.2.13) 答。此一心法。理事圓備。是大悲父。般若母。法寶藏。萬行原。以一切法界。十方諸佛。諸大菩薩。緣覺聲聞。一切眾生皆同此心。諸佛已覺。眾生不知。今為未知者。方便直指。以本具故不虛。以應得故非謬。故華嚴經頌云。譬如世間人。聞有寶藏處。以其可得故。心生大歡喜。寶藏處者。即眾生心。纔入信門。自然顯現。方悟從來具足。豈假功成。始知本性無差。非因行得。可謂最靈之物。至道之原。絕妙之門。精實之義。為凡聖根本。作迷悟元由。如萬物得地而發生。萬行證理而成就。諸門競入。眾德攸歸。作千聖趣道之基。為諸佛出世之眼。是以若了自心。頓成佛慧。可謂會百川為一濕。摶眾塵為一丸。融鐶釧為一金。變酥酪為一味。如華嚴經頌云。不能了自心。焉能知佛慧。阿差末經云。但正自心。不尚餘學。禪要經云。內照開解。即大乘門。見自心性。謂之曰照。眾聖所遊。謂之曰門。入楞伽經偈云。心具於法藏。離無我見垢。世尊說諸行。內心所知法。月燈三昧經偈云。若有受持是一法。能順菩薩正修行。因此一法功德故。速得成於無上道。勝鬘經云。世尊。我見攝受正法。有斯大力。如來以此為眼。為法根本。為引導法。為通達法。釋曰。所言正法者。即第一義心也。心外妄計。理外別求皆墮邊邪。迷於正見。所以得為如來正眼。攝盡十方之際。照窮法界之邊。總歸一心。是名攝受正法。起信論云。復次真如自體相者。一切凡夫。聲聞緣覺。菩薩諸佛。無有增減。非前際生。非後際滅。常恒究竟。從無始來。本性具足一切功德。謂大智慧光明義。遍照法界義。如實了知義。本性清淨心義。常樂我淨義。寂靜不變自在義。如是等過恒沙數。非同非異。不思議佛法。無有斷絕。依此義故。名如來藏。亦名法身。 > Answer: This dharma of the one mind is fully complete in both principle and phenomena. It is the father of great compassion, the mother of prajñā, the treasury of the Dharma jewel, and the origin of the myriad practices. This is because across all dharmadhātus, the Buddhas of the ten directions, the great bodhisattvas, the pratyekabuddhas and śrāvakas, and all sentient beings share identical possession of this citta. The Buddhas have already awakened to it, while sentient beings do not know it. Now, for those who do not yet know it, it is directly pointed out through skillful means: because it is intrinsically possessed, it is not false; because it should be attained, it is not an error. Thus a verse in the Avataṃsaka-sūtra says: > ‘Just as a person in the world, > Hearing of a place with a treasure store, > Because it can be obtained, > Begets great joy in mind.’ > The ‘place with a treasure store’ is the citta of sentient beings. As soon as one enters the gate of faith, it naturally manifests. Only then does one awaken to the fact that it has been complete from the beginning—how could it rely on accomplishments being achieved? One begins to know that the original nature is free from difference, and not obtained through practice. It can be called the most numinous thing, the origin of the supreme Way, the wondrous gate beyond compare, and the quintessential, real meaning. It serves as the root of ordinary beings and sages, and acts as the prime source of delusion and awakening. Just as the myriad things sprout and grow upon obtaining the earth, so the myriad practices are accomplished upon realizing principle. The various gates vie to enter it; the manifold virtues converge upon it. It serves as the foundation for the thousand sages traversing the Way, and constitutes the eyes of the Buddhas appearing in the world. Therefore, if one understands one's own citta, one suddenly accomplishes the Buddha-wisdom. It can be called gathering a hundred streams into a single wetness, kneading manifold particles of dust into a single pellet, melting bracelets and bangles into a single gold, and transforming curd and ghee into a single flavor. As a verse in the Avataṃsaka-sūtra says: > ‘If one cannot understand one’s own citta, > How can one know the Buddha-wisdom?’ > The Akṣayamati-sūtra says: ‘Merely rectify your own citta, and do not esteem other studies.’ The Chanyao jing says: ‘Illuminating inward and opening to understanding is the gate of the Great Vehicle. Seeing one's own citta-nature is called illumination. That which the multitude of sages traverse is called the gate.’ A verse in the Laṅkāvatārasūtra says: > ‘Citta is endowed with the treasury of dharmas, > Free from the defilement of the view of selflessness. > The World-Honoured One spoke of all conditioned phenomena > As dharmas known within the inner citta.’ > A verse in the Samādhirāja-sūtra says: > ‘If there is one who upholds this single dharma, > They can accord with the bodhisattva’s correct practice; > Due to the merit of this single dharma, > They swiftly achieve the unsurpassed Way.’ > The Śrīmālādevī-sūtra says: ‘World-Honoured One, I see that embracing the true Dharma possesses such great power. The Tathāgata takes this as his eye, as the root of dharmas, as the guiding dharma, and as the penetrating dharma.’ > Explanation: That which is called the ‘true Dharma’ is the citta of the supreme meaning. Falsely conceptualizing outside of citta or seeking separately apart from principle both fall into extremes and deviations, deluded regarding right view. Therefore, it can serve as the Tathāgata’s correct eye, encompassing the limits of the ten directions, shining completely to the boundaries of the dharmadhātu, and entirely returning to the one mind. This is called ‘embracing the true Dharma.’ The Treatise on the Awakening of Faith says: ‘Furthermore, regarding the intrinsic substance and characteristics of tathatā: in all ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas, there is neither increase nor decrease; it is not born in the prior limit, nor extinguished in the posterior limit; it is eternal, constant, and ultimate. From beginningless time, its original nature has been fully endowed with all meritorious qualities—namely, the meaning of the radiance of great wisdom; the meaning of illuminating the dharmadhātu everywhere; the meaning of true and real knowing; the meaning of the originally pure citta; the meaning of eternity, bliss, self, and purity; and the meaning of being calm, unchanging, and sovereign. In this manner, \[qualities\] exceeding the sands of the Ganges, neither identical nor different, inconceivable Buddha-dharmas, are never severed or interrupted. Relying on this meaning, it is named the tathāgatagarbha, and also named the dharmakāya.’ > — English (machine translation) (machine translation) - [Previous: 2.12](https://indike.org/pramana/in.bauddha.taisho.2016.2.12) - [Next: 2.14](https://indike.org/pramana/in.bauddha.taisho.2016.2.14) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2016.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.2.13) — English, machine translation ## Linked texts (3) - [月燈三昧經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*zh-narendrayasas.1.10) — Classical Chinese - [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850.4.67) — Classical Chinese - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-siksananda.1.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.2.13](https://indike.org/pramana/in.bauddha.taisho.2016.2.13) · Pramāṇa