[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) › 20.11 # 宗鏡錄 20.11 宗鏡錄 20.11 - **Language:** Classical Chinese ### [20.11](https://indike.org/pramana/in.bauddha.taisho.2016.20.11) 答。若言轉動。即成造作。若言互遍。則有二心。是以常住一心。猶若虛空之體。凡聖二號。還同空裏之華。青黃起滅雖殊。匪越太虛之性。迷悟昇沈有異。未離真覺之原。又如一室千燈。光光涉入。一鏡萬像。影影交羅。非異非同。不來不去。達斯旨者。唯佛洞知。是以萬有。即真。無轉變相。華嚴經云。知心如幻。出生一切諸法境界。周遍無盡。不匱不息。大集經云。住一心中。能知一切眾生諸心。觀眾生心。悉皆平等。如幻化相。本性清淨。觀諸眾生身業平等。皆如水月。見諸眾生悉在己身。己身亦在眾生身中。猶如影現。能令眾生悉作佛身。亦令己身作眾生身。一切無有能轉動者。又經頌云。諸佛一似大圓鏡。我身猶若摩尼珠。諸佛法身入我體。我身常入諸佛軀。雖然互入。而無所入。若有所入。即成二法。 > Answer: If one says they involve movement, that would imply conditioned fabrication. If one says they mutually pervade, then there would be two minds. Therefore, the permanently abiding one mind is like the substance of space; the two designations of 'ordinary' and 'noble' are akin to flowers in the sky. Though the arising and vanishing of blue and yellow differ, they do not exceed the nature of the great void; though delusion and awakening, rising and sinking, are distinct, they do not depart from the source of true awakening. Furthermore, it is like a thousand lamps in a single room, their lights mutually interpenetrating; or like ten thousand images in a single mirror, their reflections interwoven. They are neither different nor identical, neither coming nor going. Only a Buddha completely understands those who reach this purport. Therefore, the myriad phenomena are identical with the real, devoid of any characteristic of transformation. The Avataṃsakasūtra says: 'Knowing the citta to be like an illusion, it generates the spheres of all phenomena, all-pervading and inexhaustible, never depleted and never ceasing.' The Mahāsaṃnipātasūtra says: 'Abiding in the one mind, one can know the minds of all sentient beings. Observing the minds of sentient beings, they are all equal, like illusory transformations, intrinsically pure. Observing the bodily actions of all sentient beings to be equal, they are all like the moon in the water. One sees all sentient beings entirely within one's own body, and one's own body is also within the bodies of sentient beings, appearing like reflections. One can cause sentient beings all to become the Buddha's body, and also cause one's own body to become the bodies of sentient beings, with nothing whatsoever capable of moving or shifting.' Furthermore, a sūtra verse says: 'All buddhas are just like a great round mirror, / and my body is like a maṇi jewel. / The dharmakāya of all buddhas enters my substance; / my body constantly enters the bodies of all buddhas.' Although they mutually enter, there is nothing entered; if there were something entered, they would become two separate phenomena. > — English (machine translation) (machine translation) - [Previous: 20.10](https://indike.org/pramana/in.bauddha.taisho.2016.20.10) - [Next: 20.12](https://indike.org/pramana/in.bauddha.taisho.2016.20.12) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.2016.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.20.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.20.11](https://indike.org/pramana/in.bauddha.taisho.2016.20.11) · Pramāṇa