[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) › 2.23 # 宗鏡錄 2.23 宗鏡錄 2.23 - **Language:** Classical Chinese ### [2.23](https://indike.org/pramana/in.bauddha.taisho.2016.2.23) 答。種種諸法雖多。但是一心所作。於一聖道。立無量名。如一火因然。得草火木火種種之號。猶一水就用。得或羹或酒多多之名。此一心門。亦復如是。對小機而稱小法。逗大量而號大乘。大小雖分。真性無隔。若決定執佛說有多法。即謗法輪。成兩舌之過。故經云。心不離道。道不離心。如大涅槃經云。爾時世尊。讚迦葉菩薩。善哉善哉。善男子。汝今欲知菩薩大乘微妙經典所有祕密。故作是問。善男子。如是諸經。悉入道諦。善男子。如我先說。若有信道。如是信道。是信根本。是能佐助菩提之道。是故我說。無有錯謬。善男子。如來善知無量方便。欲化眾生。故作如是種種說法。善男子。譬如良醫。識諸眾生種種病原。隨其所患。而為合藥。并藥所禁。唯水一種。不在禁例。或服薑水。或甘草水。或細辛水。或黑石蜜水。或阿摩勒水。或尼婆羅水。或鉢晝羅水。或服冷水。或服熱水。或蒲萄水。或安石榴水。善男子。如是良醫。善知眾生所患種種。藥雖多禁。水不在例。如來亦爾。善知方便。於一法相。隨諸眾生。分別廣說種種名相。彼諸眾生。隨所說受。受已修習。除斷煩惱。如彼病人。隨良醫教。所患得除。復次善男子。如有一人。善解眾語。在大眾中。是諸大眾。熱渴所逼。咸發聲言。我欲飲水。我欲飲水。是人即時以清冷水。隨其種類。說言是水。或言波尼。或言欝持。或言娑利藍。或言婆利。或言波耶。或言甘露。或言牛乳。以如是等無量水名。為大眾說。善男子。如來亦爾。以一聖道。為諸聲聞種種演說。從信根等。至八聖道。復次善男子。譬如金師。以一種金。隨意造作種種瓔珞。所謂鉗鎖鐶釧。釵鐺天冠臂印。雖有如是差別不同。然不離金。善男子。如來亦爾。以一佛道。隨諸眾生。種種分別。而為說之。或說一種。所謂諸佛一道無二。復說二種。所謂定慧。復說三種。謂見慧智。復說四種。所謂見道修道無學道佛道。乃至復說二十道。所謂十力四無所畏。大慈大悲。念佛三昧。三正念處。善男子。是道一體。如來昔日為眾生故。種種分別。復次善男子。譬如一火。因所然故。得種種名。所謂木火草火。糠火\[麩-夫+戈\]火。牛馬糞火。善男子。佛道亦爾。一而無二。為眾生故。種種分別。復次善男子。譬如一識。分別說六。若至於眼。則名眼識。乃至意識。亦復如是。善男子。道亦如是。一而無二。如來為化諸眾生故。種種分別。復次善男子。譬如一色。眼所見者。則名為色。耳所聞者。則名為聲。鼻所嗅者。則名為香。舌所甞者。則名為味。身所覺者。則名為觸。善男子。道亦如是。一而無二。如來為欲化眾生故。種種分別。善男子。以是義故。以八聖道分。名道聖諦。善男子。是四聖諦。諸佛世尊次第說之。以是因緣。無量眾生得度生死。又云。若言十善十惡。可作不可作。善道惡道。白法黑法。凡夫謂二。智者了達其性無二。無二之性。即是實性。陀羅尼經。云無有一切諸法。是名一字法門。又經云。佛言。三世諸佛所說之法。吾今四十九年不加一字。故知此一心門。能成至道。若上根直入者。終不立餘門。為中下未入者。則權分諸道。是以祖佛同指。賢聖冥歸。雖名異而體同。乃緣分而性合。般若唯言無二。法華但說一乘。淨名無非道場。涅槃咸歸祕藏。天台專勤三觀。江西舉體全真。馬祖即佛是心。荷澤直指知見。又教有二種說。一顯了說。二祕密說。顯了說者。如楞伽密嚴等經。起信唯識等論。祕密說者。各據經宗。立其異號。如維摩經以不思議為宗。金剛經以無住為宗。華嚴經以法界為宗。涅槃經以佛性為宗。任立千途。皆是一心之別義。何者。以真心妙體。不在有無。智不能知。言不可及。非情識思量之境界。故號不思議。體虛相寂。絕待靈通。現法界而無生。超三世而絕跡。故號之無住。竪徹三際。橫亘十方。無有界量。邊表不可得。故稱法界。為萬物之根。由作群生之元始。在凡不減。處聖非增。靈覺昭然。常如其體。故曰佛性。乃至或名靈臺妙性。寶藏神珠。悉是一心。隨緣別稱。經云。三阿僧祇百千名號。皆是如來之異名。只為不知諸佛方便。迷名著相。隨解成差。但了斯宗豁然空寂。有何名相。可得披陳。如龍王一味之雨。隨人天善惡之業。所雨不同。各見差別。華嚴經云。譬如娑竭羅龍王。欲現龍王。大自在力。饒益眾生。咸令歡喜。從四天下。乃至他化自在天處。及於地上。於一切處。所雨不同。所謂於大海中雨清冷水。名為無斷絕。於他化自在天雨簫笛等種。種樂音。名為美妙。於化樂天雨大摩尼寶。名為放大光明。於兜率天雨大莊嚴具。名為垂髻。於夜摩天雨大妙華。名為種種莊嚴具。於三十三天雨眾妙香。名為悅意。於四天王天雨天寶衣。名為覆蓋。於龍王宮雨赤真珠。名為踊出光明。於阿脩羅宮雨諸兵仗。名為降伏怨敵。於北欝單越雨種種華。名曰開敷。餘三天下。悉亦如是。然各隨其處。所雨不同。雖彼龍王。其心平等。無有彼此。但以眾生善根異故。雨有差別。是以龍王一味之雨。隨諸天感處不同。猶如諸佛一心法門。逐眾生見時有別。 > Answer: Although the various phenomena are manifold, they are made by the one mind alone. For the one noble path, innumerable designations are established. Just as one fire, according to what it burns, obtains various names such as 'grass fire' or 'wood fire', and just as one water, according to its function, receives numerous names such as 'soup' or 'wine', this portal of the one mind is also like this. In response to minor capacities, it is termed 'lesser teachings'; answering great capacities, it is called the 'great vehicle' (mahāyāna). Although greater and lesser are distinguished, the true nature has no division. If one resolutely grasps that the Buddha taught multiple dharmas, that is slandering the turning of the wheel of Dharma and constitutes the fault of double-tongued speech. Hence a sūtra says: 'The mind is not apart from the Path; the Path is not apart from the mind.' As the Mahāparinirvāṇasūtra says: 'At that time, the World-Honoured One praised Bodhisattva Kāśyapa: "Excellent, excellent! Good son, it is because you now wish to know all the secrets in the profound and subtle sūtras of the Bodhisattva Mahāyāna that you ask such a question. Good son, all such sūtras enter into the truth of the Path (mārgasatya). Good son, as I said before, if there is faith in the Path, such faith in the Path is the root of faith and is able to assist the Path of bodhi. Therefore what I say is without error. Good son, the Tathāgata well knows limitless expedients; wishing to transform sentient beings, he therefore gives various teachings such as these. Good son, it is like a skilled physician who recognizes the various sources of illness in sentient beings and compounds medicines according to their afflictions, along with what is contraindicated with the medicine—only water alone is not subject to contraindication. Either they take ginger water, or liquorice water, or asarum water, or dark rock-sugar water, or āmalaka water, or nepāla water, or patra water, or cold water, or hot water, or grape water, or pomegranate water. Good son, such a skilled physician well knows the various afflictions of sentient beings; although medicines have many contraindications, water is not among them. The Tathāgata is also like this: well knowing expedients, in regard to a single characteristic of Dharma, according to sentient beings he discerns and extensively explains various names and characteristics. Those sentient beings receive them according to what is taught; having received them, they practice them and eradicate defilements (kleśa), just like that sick person who, following the skilled physician's instructions, has his affliction eliminated. Furthermore, good son, it is like a person who is skilled at understanding all languages being among a great crowd: this crowd, pressed by burning thirst, all cry out: 'I want to drink water! I want to drink water!' That person immediately uses clear and cold water, and according to their languages says, 'This is water,' or says pānīya, or says udaka, or says salila, or says vāri, or says payas, or says amṛta, or says cow's milk. With these and countless other names for water, he speaks to the crowd. Good son, the Tathāgata is also like this: with one noble path, he preaches variously for the śrāvakas, from the faculties such as faith up to the eightfold noble path. Furthermore, good son, it is like a goldsmith who, with one kind of gold, fashions various ornaments according to his wish, namely neck-chains, rings, bracelets, hairpins, earrings, heavenly crowns, and armlets: although there are such differences, yet they do not depart from gold. Good son, the Tathāgata is also like this: with the one Buddha-path, according to sentient beings, he distinguishes it in various ways and expounds it for them. Or he speaks of one kind, namely that the one path of the Buddhas is without duality; again he speaks of two kinds, namely concentration (samādhi) and wisdom (prajñā); again he speaks of three kinds, namely vision, wisdom, and knowledge; again he speaks of four kinds, namely the path of seeing (darśanamārga), the path of cultivation (bhāvanāmārga), the path of the adept (aśaikṣamārga), and the Buddha-path; and so on, up to speaking of twenty paths, namely the ten powers (daśabala), the four fearlessnesses (catvāri vaiśāradyāni), great compassion and great kindness, the samādhi of mindfulness of the Buddha, and the three stations of mindfulness. Good son, this path is of one substance; formerly, for the sake of sentient beings, the Tathāgata distinguished it in various ways. Furthermore, good son, it is like one fire: depending on what it burns, it gets various names, namely wood fire, grass fire, chaff fire, husk fire, and cow- or horse-dung fire. Good son, the Buddha-path is also like this: it is one and without duality; for the sake of sentient beings, it is distinguished in various ways. Furthermore, good son, it is like one consciousness (vijñāna) being distinguished into six: if it reaches the eye, it is called eye-consciousness (cakṣurvijñāna), and so on up to mental consciousness (manovijñāna), which is also like this. Good son, the Path is also like this: it is one and without duality; because the Tathāgata wishes to transform sentient beings, he distinguishes it in various ways. Furthermore, good son, it is like one form (rūpa): that which is seen by the eye is called visible form; that which is heard by the ear is called sound; that which is smelled by the nose is called fragrance; that which is tasted by the tongue is called flavor; that which is felt by the body is called tangible object. Good son, the Path is also like this: it is one and without duality; because the Tathāgata wishes to transform sentient beings, he distinguishes it in various ways. Good son, by this meaning, the eight limbs of the noble path are called the noble truth of the Path (mārgasatya). Good son, these four noble truths (caturāryasatya) are taught in sequence by the Buddhas, the World-Honoured Ones. Through this causal condition, limitless sentient beings are able to cross over birth and death." And it says: "If one says that the ten good deeds and the ten evil deeds, what may be done and what may not be done, the good paths and the evil paths, the white dharmas and the black dharmas, are considered two by ordinary persons, the wise comprehend that their nature is without duality. The nature without duality is precisely the true nature." The Dhāraṇīsūtra says: "The absence of all dharmas is called the single-syllable Dharma-portal." And another sūtra says: "The Buddha said: 'To the Dharma taught by the Buddhas of the three times, I now, for forty-nine years, have not added a single word.'" Therefore we know that this portal of the one mind can accomplish the ultimate Path. If those of superior faculties enter directly, they never establish any other portal; for those of middling and lower capacities who have not yet entered, the various paths are provisionally differentiated. Therefore the patriarchs and Buddhas point to the same, and the worthy and noble secretly return to it: though the names differ, the substance is identical; indeed, conditions differentiate while the nature unifies. Prajñā speaks only of non-duality; the Lotus Sūtra speaks only of the single vehicle (ekayāna); Vimalakīrti makes everything an enlightenment site (bodhimaṇḍa); Nirvāṇa wholly returns to the secret treasury. Tiantai dedicatedly practiced the three contemplations; Jiangxi showed that the entire substance is completely true; Mazu declared that the mind itself is Buddha; Heze directly pointed to knowing and seeing. Furthermore, the teaching has two kinds of exposition: first, explicit exposition; second, esoteric exposition. As for explicit exposition, it is like the Laṅkāvatāra and Ghanavyūha sūtras, and the Awakening of Faith and Vijñaptimātratāsiddhi treatises. As for esoteric exposition, each relies on its sūtra's source and establishes its distinct title: for instance, the Vimalakīrtisūtra takes the inconceivable as its source; the Diamond Sūtra takes non-abiding as its source; the Avataṃsakasūtra takes the dharmadhātu as its source; the Mahāparinirvāṇasūtra takes Buddha-nature as its source. Arbitrarily establishing a thousand approaches, they are all distinct meanings of the one mind. Why is this? Because the wondrous substance of the true mind is not in existence or non-existence; wisdom cannot know it and words cannot reach it; it is not a realm of cognitive intellection—hence it is called inconceivable. Its substance is empty and its characteristics are quiescent; cut off from dualistic opposition, it is spiritually unimpeded; manifesting the dharmadhātu without arising, transcending the three times and leaving no trace—hence it is called non-abiding. Vertically penetrating the three times and horizontally extending through the ten directions, it has no bounds or limits, and its borders cannot be found—hence it is called the dharmadhātu. Serving as the root of all things and acting as the primeval origin of sentient beings, it does not decrease in the ordinary person and does not increase in the noble one; its spiritual awakening is luminous, eternally like its substance—hence it is called Buddha-nature. And so on, even being named the wondrous nature of the spiritual terrace or the divine jewel of the jewel-treasury—all are distinct titles according to conditions for the one mind. A sūtra says: "The hundreds of thousands of names throughout the three asaṃkhyeyas are all different designations for the Tathāgata." It is only because people do not understand the expedients of the Buddhas that they are deluded by names and attached to characteristics, and their understanding results in error. But if one comprehends this source, completely empty and quiescent, what names and characteristics could be expounded? It is like the single-flavor rain of the dragon king: according to the good and evil karma of humans and devas, what falls as rain is not the same, and each sees a difference. The Avataṃsakasūtra says: "For example, when Sāgara, the dragon king, wishes to manifest the great sovereign power of a dragon king to benefit sentient beings and make them all rejoice, from the four continents up to the Paranirmitavaśavartin heaven and on the earth, in all places what falls as rain is different: namely, in the great ocean he rains down pure, cold water, named 'unbroken'; in the Paranirmitavaśavartin heaven he rains down the sounds of various instruments like flutes and pipes, named 'exquisite'; in the Nirmāṇarati heaven he rains down great maṇi jewels, named 'emitting great light'; in the Tuṣita heaven he rains down great adornments, named 'hanging hair-tufts'; in the Yāma heaven he rains down great wondrous flowers, named 'various adornments'; in the Trāyastriṃśa heaven he rains down many wondrous perfumes, named 'pleasing the mind'; in the heaven of the Four Heavenly Kings he rains down heavenly jewel-garments, named 'canopies'; in the palace of the dragon king he rains down red pearls, named 'surging radiance'; in the palace of the asuras he rains down various weapons, named 'subduing enemies'; in Uttarakuru he rains down various flowers, named 'blooming'; and in the other three continents it is also like this. Yet in each place, what falls as rain is different. Although that dragon king's mind is impartial and without bias, solely because of the differences in sentient beings' roots of goodness, the rain has distinctions." Therefore the single-flavor rain of the dragon king differs according to where it is received by the gods; this is just like the portal of the one mind of the Buddhas having differences according to when sentient beings perceive it.' > — English (machine translation) (machine translation) - [Previous: 2.22](https://indike.org/pramana/in.bauddha.taisho.2016.2.22) - [Next: 2.24](https://indike.org/pramana/in.bauddha.taisho.2016.2.24) - [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.2.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.2.23](https://indike.org/pramana/in.bauddha.taisho.2016.2.23) · Pramāṇa