[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) › 23.35.1 # 宗鏡錄 23.35.1 宗鏡錄 23.35.1 - **Language:** Classical Chinese ### [23.35.1](https://indike.org/pramana/in.bauddha.taisho.2016.23.35.1) 答。 此無住真心。 實不可修。 不可證。 不可得。 何以故。 非取果。 故不可證。 非著法。 故不可得。 非作法。 故不可修。 以本淨非瑩。 法爾天成。 若論地位。 即在世諦行門。 亦不失理。 以無位中。 論其地位。 不可起決定有無之執。 經明十地差別。 如空中鳥跡。 若圓融門。 寂滅真如。 有何次第。 若行布門。 對治習氣。 昇進非無。 又染淨階位。 皆依世俗名字分別。 則似分階降。 不壞一心。 譬如眾生位如土器。 菩薩位如銀器。 諸佛位如金器。 土銀金等三種器量雖殊。 然一一器中虛空。 遍滿平等。 無有差別。 虛空。 即喻一心法身平等之理。 諸器。 即況根器地位階降不同。 道本無差。 隨行有異。 夫論行解。 頓漸不同。 現行煩惱有淺深。 熏染習氣有厚薄。 不可一向。 各在當人。 業輕則易圓。 障深則難斷。 只如登八地菩薩。 親證無生法忍。 觀一切法。 如虛空性。 此猶是漸證無心。 至十地中。 尚有二愚。 入等覺位。 一分無明未盡。 猶如微煙尚須懺悔。 又若未自住三摩地中。 不信心外無法。 如患眼瞖者。 不信空中無花。 以分別智。 解心不亡。 但緣他境。 未住自地。 如首楞嚴經云。 十方如來。 及大菩薩。 於其自住三摩地中。 見與見緣。 并所想相。 如虛空華。 本無所有。 所云大菩薩者。 即八地已上。 若八地菩薩。 尚心外見淨土。 以智緣理。 不名自住。 若十地菩薩。 雖心外不見境。 猶有色心二習。 是以有頌云。 唯佛一人持淨戒。 其餘並名破戒者。 故知若入宗鏡究竟一乘門中。 方云持戒。 方云見道。 且知見有四。 一知而不見。 初地至九地。 二見而不知。 即十地。 三。 亦見亦知。 唯佛。 四不見不知。 地前異生等。 若得直下無心。 量出虛空之外。 又何用更歷階梯。 如未頓合無心。 一念有異者。 直須以佛知見治之。 然後五忍明其正修。 六即揀其叨濫。 則免墮增上慢。 究竟圓滿佛乘。 若入宗鏡中。 則為普機。 菩薩乘不思議乘。 依普門法。 一位一切位。 如善財一生具五位等。 皆是普法相收。 此普賢機。 乃見一切所見。 聞一切所聞。 即普眼境也。 普法相收者。 以心外無法。 故名為普。 一切行位。 皆在心中。 豈不相收耶。 於行布門。 似分深淺。 又玄義格云。 圓教四十二位。 同一真理。 就智論之。 遂分明晦。 太虛一也。 日行空中。 具有中旦。 圓教登住。 如船入海。 似日遊空。 智皆無作。 行亦無為。 運運道風。 自然增進。 如止觀云。 入佛正宗免墮邪倒。 創發圓信之人。 須明十種觀法。 十種觀法者。 一觀不思議境。 二發真正菩提心。 三巧安止觀。 四破諸法遍。 五善識通塞。 六三十七品調適。 七對治助開。 八善知位次。 九安忍強軟兩賊。 十順道法愛不生。 如是不濫。 方入圓乘。 且最初一念信解之心。 能成五品。 台教云。 若人宿植深厚。 或值善知識。 或從經卷。 圓聞妙理。 謂一法一切法。 一切法一法。 非一非一切。 不可思議。 起圓信解。 信一心中。 具十法界。 如一微塵。 有大千經卷。 欲聞此心。 而修圓行。 圓行者。 一行一切行。 略言為十。 謂識一念心平等具足。 不可思議。 傷已昏沈慈及一切。 又知此心常寂常照。 用寂照心。 破一切法。 即空。 即假。 即中。 又識一心諸心。 若通若塞。 能於此心具足道品。 得菩提路。 又解此心正助之法。 又識己心及凡聖心。 又安心不動不墮。 不退不散。 雖識一心無量功德。 不生染著。 十心成就。 舉要言之。 其心念念悉與諸波羅蜜相應。 是名圓教初隨喜品。 從此具修十法。 得入圓教初發心住。 > Answer: This non-abiding true mind is truly impossible to cultivate, impossible to realize, and impossible to obtain. Why is this? Because it does not grasp a fruit, it cannot be realized; because it does not cling to dharmas, it cannot be obtained; because it is not an engineered dharma, it cannot be cultivated. Being fundamentally pure without need of polishing, it is naturally accomplished by dharma-nature. If we speak of stages, they pertain to the practice-gate of conventional truth, yet without deviating from principle. Discussing stages within that which has no stages, one must not give rise to the rigid clinging to existence or non-existence. The sūtras explain the differences of the ten grounds like bird tracks in the sky. If in terms of the gateway of perfect fusion, in tranquil tathatā, what sequence could there be? If in terms of the gateway of graduated arrangement, in counteracting habit-energies, ascent and progress are not absent. Furthermore, defiled and pure stages and levels are all distinguished according to conventional designations; thus, while seemingly dividing ranks, they do not destroy the One Mind. For example, the stage of sentient beings is like an earthenware vessel; the stage of bodhisattvas is like a silver vessel; the stage of all Buddhas is like a golden vessel. Although the capacities of the three types of vessels—earthenware, silver, and gold—differ, the space inside each and every vessel is pervasive, equal, and without distinction. Space illustrates the principle of equality of the One Mind and dharmakāya; the various vessels illustrate the differences in ranks of faculties, capacities, and stages. The Way is fundamentally without difference, but according to practice there are differences. Now, when discussing practice and understanding, the sudden and gradual differ. Manifesting kleśas have depths and shallows, and perfumed habit-energies have thicknesses and thinnesses; one cannot take a single view, for it rests with each individual. When karma is light, it is easy to round out; when hindrances are deep, they are hard to sever. Just as a bodhisattva who ascends to the eighth ground personally realizes anutpattikadharmakṣānti and views all dharmas as of the nature of space, this is still a gradual realization of no-mind. Arriving at the tenth ground, there are still two kinds of foolishness. Entering the stage of equal enlightenment, a fraction of avidyā is still unexhausted; like slight smoke, it still requires repentance. Moreover, if one has not personally abided in samādhi, one does not believe that there are no dharmas outside the mind, just as one suffering from cataracts does not believe there are no flowers in the sky. With discriminating wisdom, the understanding mind is not eliminated; merely conditioning other objects, one has not abided in one's own stage. As the Śūraṅgamasūtra says: 'The Tathāgatas of the ten directions and the great bodhisattvas, in their personally abided samādhi, see that the seeing, the conditions of seeing, and the marks of what is conceptualized are like sky flowers, fundamentally non-existent.' What are called great bodhisattvas are those from the eighth ground and above. If an eighth-ground bodhisattva still sees a pure land outside the mind, conditioning principle with wisdom, this is not called personally abiding. If a tenth-ground bodhisattva, although not seeing objects outside the mind, still has the two habits of form and mind. Therefore, a verse says: 'Only the Buddha alone upholds the pure precepts; / all the rest are called precept-breakers.' Therefore, we know that only upon entering the ultimate Ekayāna gate of the Source Mirror is one truly called upholding the precepts, truly called seeing the Way. Furthermore, knowledge and vision are fourfold: first, knowing without seeing, from the first ground to the ninth ground; second, seeing without knowing, which is the tenth ground; third, both seeing and knowing, which is the Buddha alone; fourth, neither seeing nor knowing, which is ordinary beings before the grounds, and so on. If one can directly achieve no-mind, its measure surpassing the bounds of space, what need is there to further traverse the stairs? If one has not suddenly united with no-mind, and in a single thought there is deviation, one must directly cure it with the Buddha's knowledge and vision. Thereafter, the five kṣāntis clarify correct cultivation, and the six identifications sift out unearned pretense; thus one avoids falling into overweening pride and ultimately fulfills the complete Buddha-yāna. If one enters into the Source Mirror, one becomes a universal capacity, the Bodhisattva-yāna, the inconceivable vehicle; relying on the universal gate Dharma, one stage is all stages. Just as Sudhana in a single lifetime was endowed with the five stages and so forth, all are mutually gathered by universal dharma. This capacity of Samantabhadra sees all that is seen and hears all that is heard; it is the realm of the Universal Eye. That the universal dharmas mutually gather is because there are no dharmas outside the mind, hence it is called universal. All practices and stages are within the mind; how could they not mutually gather? In the gateway of graduated arrangement, depths and shallows seem to be distinguished. Moreover, the Xuanyi ge says: 'The forty-two stages of the Perfect Teaching share the identical true principle; when discussed with regard to wisdom, brightness and dimness are consequently distinguished. Great space is one; as the sun travels through the sky, it has midday and dawn. Ascending the abodes in the Perfect Teaching is like a ship entering the sea, like the sun roaming through space. Wisdom is completely unengineered, and practice is also unconditioned; moment by moment the wind of the Way naturally advances.' As the Zhiguan says: 'Entering the true source of the Buddha to avoid falling into perverse inversions, a person who initially gives rise to perfect faith must clarify the ten methods of contemplation. The ten methods of contemplation are: first, contemplating the inconceivable realm; second, generating the true and genuine bodhicitta; third, skillfully settling śamatha and vipaśyanā; fourth, thoroughly breaking down all dharmas; fifth, skillfully recognizing the unobstructed and obstructed; sixth, harmonizing the thirty-seven factors of enlightenment; seventh, auxiliary methods that counteract and open up; eighth, skillfully knowing the ranks of stages; ninth, patiently enduring the two thieves of strong and soft; tenth, not giving rise to Dharma-attachment that conforms to the Way. Being unconfused like this, one only then enters the Perfect Vehicle.' Furthermore, the initial single thought-moment of faith and understanding can accomplish the five ranks. The Tiantai teaching says: 'If a person has planted deeply in past lives, or meets a good friend, or from sūtra scrolls comes to completely hear the wondrous principle, namely that one dharma is all dharmas, all dharmas are one dharma, neither one nor all, inconceivable; giving rise to perfect faith and understanding, he believes that within the One Mind the ten dharmadhātus are contained, just as a single particle of dust contains a canon of sūtras of a great trichiliocosm. Wishing to hear this mind and cultivate perfect practice—perfect practice means one practice is all practices, briefly stated as ten: namely, recognizing that a single thought-moment of mind is equally complete, inconceivable; lamenting one's own torpor, compassion reaches all; furthermore, knowing that this mind is ever tranquil and ever illuminating, using the tranquil and illuminating mind to break down all dharmas as empty, as provisional, and as the middle; furthermore, recognizing the One Mind and all minds, whether unobstructed or obstructed, being able in this mind to be fully endowed with the factors of the Way and attain the path of bodhi; furthermore, understanding the primary and auxiliary practices of this mind; furthermore, recognizing one's own mind and the minds of ordinary beings and sages; furthermore, settling the mind to be unmoving, not falling, not retrogressing, and not scattering; although recognizing the immeasurable virtues of the One Mind, not giving rise to defiled attachment. When the ten minds are accomplished, to state the essentials: in thought after thought, the mind completely corresponds with all pāramitās. This is named the initial stage of rejoicing in the Perfect Teaching. Cultivating fully the ten dharmas from this point onward, one attains entry into the abode of the initial aspiration of the Perfect Teaching.' > — English (machine translation) (machine translation) - [Previous: 23.34](https://indike.org/pramana/in.bauddha.taisho.2016.23.34) - [Next: 23.35.2](https://indike.org/pramana/in.bauddha.taisho.2016.23.35.2) - [Up: 23.35](https://indike.org/pramana/in.bauddha.taisho.2016.23.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.23.35.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.23.35.1](https://indike.org/pramana/in.bauddha.taisho.2016.23.35.1) · Pramāṇa