[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) › 2.15 # 宗鏡錄 2.15 宗鏡錄 2.15 - **Language:** Classical Chinese ### [2.15](https://indike.org/pramana/in.bauddha.taisho.2016.2.15) 答。雖實具有一切功德。然無差別相。彼一切法。皆同一味一真。離分別相。無二性故。以依業識等生滅相。而立彼一切差別之相。此云何立。以一切法。本來唯心。實無分別。以不覺故。分別心起。見有境界。名為無明。心性本淨。無明不起。即於真如。立大智慧光明義。若心生見境。則有不見之相。心性無見。則無不見。即於真如。立遍照法界義。若心有動。則非真了知。非本性清淨。非常樂我淨。非寂靜。是變異。不自在。由是具起過於恒沙虛妄雜染。以心性無動故。即立真實了知義。乃至過於恒沙清淨功德相義。若心有起。見有餘境可分別求。則於內法有所不足。以無邊功德。即一心自性。不見有餘法而可更求。是故滿足過於恒沙非一非異不可思議諸佛之法。無有斷絕。故說真如名如來藏。亦復名為如來法身。然此一心。非同凡夫。妄認緣慮能推之心。決定執在色身之內。今遍十方世界。皆是妙明真心。如入法界品云。華藏世界海中。無問若山若河。大地虛空。草木叢林。塵毛等處。無不咸稱真法界。具無邊德。故先德云。元亨利貞。乾之德也。始於一氣。常樂我淨。佛之德也。本乎一心。專一氣而致柔。修一心而成道。心也者。沖虛粹妙。炳煥靈明。無去無來。冥通三際。非中非外。朗徹十方。不滅不生。豈四山之可害。離性離相。奚五色之能盲。處生死流。驪珠獨耀於滄海。踞涅槃岸。桂輪孤朗於碧天。大矣哉。萬法資始也。萬法虛偽。緣會而生。生法本無。一切唯識。識如幻夢。但是一心。心寂而知。目之圓覺。彌滿清淨。中不容他。故德用無邊。皆同一性。性起為相。境智歷然。相得性融。身心廓爾。方之海印。越彼太虛。恢恢焉。晃晃焉。逈出思議之表也。又先德云。如來藏者。即一心之異名。何謂一心。謂真妄染淨一切諸法無二之性。故名為一。此無二處。諸法中實。不同虛空。性自神解。故名為心。是以若於外別求。從他妄學者。猶如鑽氷覓火。壓沙出油。以氷砂非油火之正因。欲求濟用。徒勞功力。又若但修漸行。空住權乘。則似畫無膠。如坏未鍛。以坏畫非堅牢之器。欲求究竟。無有是處。若能諦了自心。不妄外求者。如從木出火。從麻出油。不壞正因。速得成辦。又如畫得膠。如坏經火。堪成器用。事不唐捐。凡有施為。悉皆究竟。若未信入。取捨萬端。隨境生迷。為法所害。不觀空以遣累。但取空而廢善。不達有以興慈。但著有而起罪。皆為不了空有一心。致茲得失。若入宗鏡。纔發心時。非唯行成。理即頓具。便同古佛。一際無差。如大涅槃經云。拘尸那城。有旃陀羅。名曰歡喜。佛記是人。由一發心。當於此界千佛數中。速成無上正真之道。法華玄義云。心法者。前所明法。豈得異心。但眾生法太廣。佛法太高。於初學為難。然心佛及眾生。是三無別者。但自觀己心則為易。涅槃經云。一切眾生。具足三定。上定者。謂佛性也。能觀心性。名為上定。上能兼下。即攝得眾生法也。華嚴經云。遊心法界如虛空。則知諸佛之境界。法界即中也。虛空即空也。心佛即假也。三種即佛境界也。是為觀心。仍具佛法。又遊心法界者。觀根塵相對。一念心起。於十界中。必屬一界。若屬一界。即具百界千法。於一念中。悉皆備足。此心幻師。於一日夜。常造種種眾生。種種五陰。種種國土。所謂地獄界。假實國土。乃至佛界。假實國土。行人當自選擇。何道可從。又如虛空者。觀心自生心。不須藉緣。有心。心無生力。心無生力。緣亦無生。心緣名無。合云何有。合尚叵得。離則不生。尚無一生。況有百界千法耶。以心空故。從心所生。一切皆空。此空亦空。若空。非空。點空。設假。假亦非假。無假無空。畢竟清淨。豈止三觀。萬行。乃至十方虛空。尚從心變。豈況空中所生物像。如首楞嚴經頌云。空生大覺中。如海一漚發。所以華嚴疏云。空有二法。俱稱真之理。則有與空皆性空也。鈔釋云。空有稱真之理者。此空是外空。若以理空對外空。外空離法。是斷滅空。理空即名為真空。若以外空亦心現。亦由對色。滅色方顯。則此斷空。從緣無性。即性空也。故十八空中明大者。謂十方空。即十方虛空。亦是性空矣。所以千聖付囑。難遇機緣。若對上根。豁然可驗。如寒山子詩云。自古多少聖。語路苦叮嚀。人根性不等。高下有利鈍。真佛不肯信。置功抂受困。不如心淨明。便是心王印。先德云。欲知法要。心是十二部經之根本。入道要門。此心門者。三世之佛祖。唯此一事實。餘二即非真。唯有一乘法。無二亦無三。一乘法者。一心是。但守一心。即心真如門。一切諸法。無有缺少。一切法行。不出自心。唯心自知。更無別心。心無形色。無根無住。無生無滅。亦無覺觀可行。若有可觀行者。即是受想行識。非是本心。皆是有為功用。諸祖只是以心傳心。達者印可。更無別法。如華嚴經中。文殊童子。化五百童子。發菩提心。唯一人。善財童子。達本心原。遊一百一十城。問菩提萬行。所學三昧門。皆如幻化而無實體。故知從心所生。皆同幻化。但直了真心。自然真實。如唯識樞要云。依境教理行果。五唯識中。此論有義。但明境唯識。捨離心外取境。一切境不離心故。有義。但說教唯識。成論本教。釋彼說故。有義。但取理唯識。成立本教所說之理。分別唯識性相故。有義。但取行唯識。明五位修唯識行故。有義。但取果唯識。求大果故。安樂解脫身。大牟尼名法故。乃至今釋彼說。唯取教理。說。依教理。成彼性相。性相即攝一切盡故。一切皆取。於理為勝。是知唯識之理。成佛正宗。但以理該羅。無法不是。故云萬法唯識。述宗鏡之正意。窮祖佛之本懷。唯以一法逗一機。更無別旨。故法華經云。十方佛土中。唯有一乘法。大涅槃經云。師子吼者。是決定說。一切眾生。悉有佛性。又云。眾生亦爾。悉皆有心。凡有心者。悉皆當得阿耨多羅三藐三菩提。 > Answer: Although it truly possesses all meritorious qualities, yet there are no differentiated characteristics. Those manifold phenomena are all of one flavor and one reality, free from differentiated characteristics, because they have no dual nature. It is in dependence on the characteristics of arising and ceasing—such as the karmic consciousness—that all those differentiated characteristics are established. How are these established? Because all phenomena are originally mind-only and truly without differentiation. Because of non-enlightenment, the differentiating mind arises and sees objects, which is called avidyā. The nature of the mind is originally pure; when avidyā does not arise, then with reference to tathatā the meaning of the light of great wisdom is established. If the mind gives rise to seeing objects, there is then the characteristic of not seeing; when the nature of the mind is free of seeing, then there is nothing unseen. Thus with reference to tathatā the meaning of universally illuminating the dharmadhātu is established. If the mind moves, it is not true full knowledge, not the original purity of nature, not permanent, bliss, self, and pure, not peaceful and still, but subject to change and transformation, and not sovereign. Through this, there arise in full measure false and mixed defilements exceeding the sands of the Ganges. Because the nature of the mind is devoid of movement, the meaning of true full knowledge is established, up to and including the meaning of the characteristics of pure meritorious qualities exceeding the sands of the Ganges. If the mind arises and sees that there are remaining objects to be differentiated and sought, then there is insufficiency with regard to the inner Dharma. Since boundless merits are the self-nature of the one mind, and one does not see any remaining dharmas that could be further sought, therefore the dharmas of all buddhas that are neither one nor different, inconceivable, and exceeding the sands of the Ganges are fully fulfilled, without ever being cut off. Therefore it is said that tathatā is named the tathāgatagarbha, and it is also named the tathāgata's dharmakāya. Yet this one mind is not like \[that conceived by\] ordinary persons, who falsely take the mind of conditioning thoughts and deductive reasoning, and resolutely cling to it as being inside the physical body. Now, throughout the worlds of the ten directions, all is the wondrous, luminous true mind. As the Chapter on Entering the Dharmadhātu says: in the ocean of worlds of the Flower Garland, without question—whether mountains or rivers, the great earth or empty space, plants, trees, thickets, and forests, or minute dust particles and hairs—all without exception are designated as the true dharmadhātu, endowed with boundless virtues. Therefore a master of old said: 'Origination, prosperity, furtherance, and perseverance are the virtues of Qian; they begin in the single qi. Permanence, bliss, self, and purity are the virtues of the Buddha; they are rooted in the one mind. Concentrating upon the single qi to achieve softness; cultivating the one mind to accomplish the Way.' As for this mind: it is empty, tranquil, pure, and wondrous; brilliant, numinous, and clear. Devoid of going and coming, it darkly penetrates the three times. Neither internal nor external, it brightly pervades the ten directions. Unceasing and unarising, how could the four mountains harm it? Free from nature and free from characteristics, how could the five colors blind it? Abiding in the stream of saṃsāra, the black dragon's pearl alone shines upon the dark ocean; perched upon the shore of nirvāṇa, the cassia-moon wheel alone gleams in the azure sky. How vast it is! It is that upon which the ten thousand phenomena rely to begin. The ten thousand phenomena are deceptive and false, arising from the confluence of conditions. Arisen phenomena are originally non-existent; all is representation-only. Consciousness is like an illusion or a dream; it is merely the one mind. The mind is quiescent yet aware; this is termed perfect enlightenment. Pervasive and pure, it admits no other within it. Therefore, its boundless virtues and functions all share the same single nature. Nature arising becomes characteristics; objects and wisdom are distinctly apparent. Characteristics attain the blending of nature; body and mind are vast and open. Comparing it to the sāgaramudrā, it surpasses the great void. Vast and expansive! Brilliant and dazzling! It towers far beyond the reach of thought. Moreover, a master of old said: 'The tathāgatagarbha is another name for the one mind. What is meant by the one mind? It is the non-dual nature of all phenomena—true or false, defiled or pure; therefore it is called "one". This non-dual locus is the reality within all phenomena, unlike empty space; its nature is spontaneously spiritually aware, and therefore it is called "mind".' Therefore, if one seeks separately outside and falsely learns from another, it is like drilling ice to seek fire, or pressing sand to yield oil. Because ice and sand are not the correct causes of oil and fire, wishing to seek their application will only waste effort. Furthermore, if one only cultivates gradual practice and vainly abides in the provisional vehicles, it is like painting without glue, or like unfired pottery. Because unfired pottery and \[glueless\] paintings are not durable vessels, wishing to seek the ultimate therein is impossible. If one can truly understand one's own mind without falsely seeking outside, it is like producing fire from wood or pressing oil from hemp: without destroying the correct cause, it is quickly accomplished. It is also like painting that has acquired glue, or like pottery that has undergone fire: it is fit to become a useful vessel, and the undertaking is not in vain. Whatever actions one performs, all reach the ultimate. If one has not entered with faith, one adopts and discards in myriad ways, giving rise to delusion in accordance with objects, and is harmed by phenomena. Not contemplating emptiness to dispel encumbrances, one merely grasps emptiness and abolishes good; not realizing existence to foster compassion, one merely clings to existence and gives rise to transgressions. These all occur because one does not understand the one mind of emptiness and existence, leading to these gains and losses. If one enters the mirror of the source, at the very moment one gives rise to the mind \[of bodhi\], not only is practice accomplished, but the principle is immediately fully present; one is then identical to the ancient buddhas, on the same plane without difference. As the Mahāparinirvāṇasūtra says: in the city of Kuśinagara, there was a caṇḍāla named Huanxi (Joyful). The Buddha made a prophecy regarding this person: due to giving rise to this single thought of the mind, he would quickly accomplish the unsurpassed, correct, and true Way among the number of the thousand buddhas of this realm. The Fahua xuanyi says: 'As for the phenomena of the mind: how could the phenomena explained previously be different from the mind? However, the phenomena of sentient beings are too broad, and the phenomena of the Buddha are too elevated; for beginners, they are difficult. Yet since the mind, the Buddha, and sentient beings—these three—are not distinct, simply contemplating one's own mind is easy.' The Nirvāṇasūtra says: 'All sentient beings are fully endowed with three concentrations. The superior concentration refers to the buddha-nature. Being able to contemplate the nature of the mind is called the superior concentration.' The superior can subsume the inferior, thereby gathering the phenomena of sentient beings. The Huayan jing says: 'Roam with the mind in the dharmadhātu like empty space, then one will know the realm of the buddhas.' The dharmadhātu is the Middle; empty space is emptiness; mind and Buddha are the provisional. These three are the Buddha's realm. This is contemplating the mind while still being endowed with the Buddha's Dharma. Moreover, roaming with the mind in the dharmadhātu means contemplating that when sense faculties and dust objects face each other, a single thought of the mind arises; it must belong to one of the ten realms. If it belongs to one realm, it immediately possesses the hundred realms and thousand dharmas; within a single thought, all are fully present. This mind-magician, within a single day and night, constantly creates various sentient beings, various five aggregates, and various lands—namely, the provisional and real lands of the hell realm, up to the provisional and real lands of the buddha realm. Practitioners should choose for themselves which path to follow. Furthermore, 'like empty space' means contemplating that if the mind itself gives rise to mind, it does not need to rely on conditions. When there is a mind, the mind has no power to arise; if the mind has no power to arise, conditions also have no arising. Mind and conditions are nominally non-existent; how could their conjunction exist? A conjunction is still unobtainable, and in separation there is no arising. If there is not even a single arising, how could there be a hundred realms and a thousand dharmas? Because the mind is empty, all that arises from the mind is empty. This emptiness is also empty. If empty, it is non-empty; pointing to emptiness, provisionality is posited; provisionality is also non-provisional. There is neither provisionality nor emptiness; it is ultimately pure. How could it merely be the three contemplations and ten thousand practices? Even the empty space of the ten directions still transforms from the mind, let alone the images of things produced within space! As the verse in the Śūraṅgamasūtra says: 'Space is born within great enlightenment, / like the arising of a single bubble in the ocean.' Therefore the Huayan shu says: 'The two phenomena of emptiness and existence both accord with the principle of truth; thus both existence and emptiness are empty of nature.' The commentary explains: 'As for emptiness and existence according with the principle of truth: this emptiness is external space. If one contrasts the emptiness of principle with external space, external space is separated from phenomena and is an annihilatory emptiness; the emptiness of principle is named true emptiness. If external space is also manifested by the mind, and also depends on contrast with form, being revealed only when form is eliminated, then this annihilatory emptiness has no self-nature since it derives from conditions, which is itself emptiness of nature.' Therefore, when explaining the 'great' among the eighteen kinds of emptiness, it refers to the space of the ten directions—that is, the empty space of the ten directions is also empty of nature. Therefore, though the thousand sages have entrusted this, it is difficult to encounter the right occasion and capacity. Yet when faced with those of superior roots, it can be tested with sudden clarity. As the poem of Cold Mountain (Hanshan) says: 'From antiquity, how many sages, / have earnestly exhorted along the path of words! / People's roots and natures are not equal, / high and low have sharp and dull faculties. / In the true Buddha they refuse to believe, / applying effort in vain to suffer confinement. / It is not as good as the mind being pure and bright, / which is itself the seal of the mind king.' A master of old said: 'If you wish to know the essentials of the Dharma, the mind is the root of the twelve divisions of scriptures, the essential gate for entering the Way. As for this mind gate, of the buddhas and patriarchs of the three times, only this one thing is real; the other two are not true. There is only the one-vehicle Dharma; there is neither a second nor a third. The one-vehicle Dharma is the one mind. Merely guarding the one mind is the gate of the mind as tathatā. Among all phenomena, nothing is lacking. All practices of phenomena do not go beyond one's own mind. Mind alone knows itself; there is no other mind. The mind has no form or color, no root and no abode, no arising and no ceasing, nor is there any vitarka or vicāra to be practiced. If there is anything that can be contemplated and practiced, that is sensation, perception, volition, and consciousness, not the original mind; all are conditioned efforts. The patriarchs merely transmitted mind with mind; the realized ones seal and confirm it, and there is no other Dharma.' For instance, in the Huayan jing, the youth Mañjuśrī converted five hundred youths, causing them to generate the mind of bodhi; yet only one person, the youth Sudhana, reached the original source of the mind, visited one hundred and ten cities, inquired about the myriad practices of bodhi, and the gates of samādhi he learned were all like illusions and transformations without real substance. Therefore we know that whatever arises from the mind is identical to illusion and transformation. If one only directly understands the true mind, it is naturally real. As the Weishi shuyao says: 'Among the five kinds of consciousness-only based on object, teaching, principle, practice, and fruit: in this treatise, one position is that it only clarifies the consciousness-only of objects, abandoning the grasping of objects outside the mind, because all objects are not separate from the mind. Another position is that it only explains the consciousness-only of teaching, to establish the fundamental teaching of the treatise and interpret those explanations. Another position is that it only adopts the consciousness-only of principle, establishing the principle stated by the fundamental teaching and differentiating the nature and characteristics of consciousness-only. Another position is that it only adopts the consciousness-only of practice, explaining the cultivation of the practice of consciousness-only across the five stages. Another position is that it only adopts the consciousness-only of fruit, to seek the great fruit, because the peaceful and liberated body of the Great Muni is called Dharma. Now, to interpret those explanations, we only adopt teaching and principle: we say that relying on teaching and principle establishes those natures and characteristics; because nature and characteristics gather everything without remainder, adopting all is superior in terms of principle.' From this we know that the principle of consciousness-only is the correct source for attaining buddhahood; simply because the principle encompasses all, there is no phenomenon that is not it. Therefore it is said that the ten thousand phenomena are representation-only. Setting forth the correct intent of the mirror of the source, and plumbing the fundamental intention of the patriarchs and buddhas, it only responds to capacities with the single Dharma, having no other tenet. Therefore the Lotus Sūtra says: 'In the buddha lands of the ten directions, there is only the Dharma of the one vehicle.' The Mahāparinirvāṇasūtra says: 'The lion's roar is the definitive statement: all sentient beings fully possess the buddha-nature.' It also says: 'Sentient beings are likewise: all have minds. All who have minds shall without exception attain anuttarā samyaksaṃbodhi.' > — English (machine translation) (machine translation) - [Previous: 2.14](https://indike.org/pramana/in.bauddha.taisho.2016.2.14) - [Next: 2.16](https://indike.org/pramana/in.bauddha.taisho.2016.2.16) - [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.2.15) — English, machine translation ## Linked texts (3) - [圓悟佛果禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1997.6.18) — Classical Chinese - [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850.4.72) — Classical Chinese - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-siksananda.1.24) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.2.15](https://indike.org/pramana/in.bauddha.taisho.2016.2.15) · Pramāṇa