[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) › 24.3 # 宗鏡錄 24.3 宗鏡錄 24.3 - **Language:** Classical Chinese ### [24.3](https://indike.org/pramana/in.bauddha.taisho.2016.24.3) 答。此是無名位之名位。無因果之因果。是心作因。是心成果。是心標名。是心立位。普賢觀經云。大乘因者。即是實相。大乘果者。亦是實相。釋論云。初觀實相。名因。觀竟名果。故知初後皆心。因果同證。只為根機莫等。所見不同。若以一法逗機。終不齊成解脫。須各各示現。引物歸心。雖開種種之名。皆是一心之義。若違自心。取外佛相勝妙之境。則是顛倒。所以華嚴經頌云。若以威德色種族。而見人中調御師。是為病眼顛倒見。復不能知最勝法。又頌云。假使百千劫。常見於如來。不依真實義。而觀救世者。是人取諸相。增長癡惑網。繫縛生死獄。盲冥不見佛。云何不見佛。一為不識自心。二為不明隱顯。何者。眾生之因。隱於本覺。諸佛之果。顯於法身。因隱之本覺。是果顯之法身。果能成因。則佛之眾生。果顯之法身。是因隱之本覺。因能辦果。則眾生之佛。故云凡聖交徹。理事相含矣。所云釋迦牟尼者。釋迦。此云能仁。牟尼。此云寂默。能仁者。即心性無邊。含容一切。寂默者。即心體本寂。動靜不干。故號釋迦牟尼。覺此名佛。彌勒者。此云慈氏。即是一心真實之慈。以心不守自性。任物卷舒。應現無方。成無緣化。故稱慈氏。阿彌陀者。此云無量壽。即如理為命。以一心真如性無盡故。乃曰無量壽。阿閦者。此云不動。即一心妙性湛然不動。妙覺位不能增。無明地不能減。故稱不動。如三藏勒那云。遍入法界禮者。良由行者。想觀自己身心等法。從本已來。不離法界諸佛身外。亦不在諸佛身內。亦不在我外。亦不在我內。自性平等。本無增減。今禮一佛。遍通諸佛。所有三乘位地無漏。我身既遍。隨佛亦遍。乃至法界。空有二境。依正兩報。莊嚴供具。隨緣遍滿。不離法界。隨心無礙。並薦供養。隨喜頂禮。如一室中。懸百千鏡。有人觀鏡。鏡皆像現。佛身清淨。明逾彼鏡。遞相涉入。鏡無不照。影無不現。此則攝他為總。入他為別。一身既爾。乃至一切法界。凡聖之身。供養之具。皆助隨喜。悉同供養。既知我身在佛身內。如何顛倒妄造邪業。不生愧恥。又諸佛德用既齊。名號亦等。隨稱何名。名無不盡。如稱一阿彌陀佛名。禮召。一切諸佛。無不周備。西天云阿彌陀佛。此云無量壽。豈有一佛非長壽也。設一切佛不化眾生。但一佛化生。即功歸法界。法界德用遍周。是名遍入法界禮也。楞伽經云。佛告大慧。以四等故。如來應等正覺。於大眾中唱如是言。我爾時作拘留孫。拘那含牟尼。迦葉佛。云何四等。謂字等。語等。法等。身等。是名四等。云何等義。所謂同一名字。同一梵聲。同一乘門。同一真體。乃至同一心。同一智。同一覺。同一道。如鴦崛摩羅。與文殊師利。共遊十方。所見十方諸佛。彼佛皆稱釋迦佛者。即我身是。又法華經明。十方諸佛。皆是釋迦分身。則阿閦彌陀。悉本師矣。本師即我心矣。釋云。非獨彌陀阿閦。十方諸佛。皆我本師。海印頓現。且法華分身。有多淨土。如來何不指己淨土。而令別往彌陀妙喜。思之。故知賢首彌陀等。皆本師矣。復何怪哉。言賢首者。即壽量品中。過百萬阿僧祇剎。最後勝蓮華世界之如來也。經中偈云。或見蓮華勝妙剎。賢首如來住其中。若此不是歎本師者。說他如來在他國土。為何用耶。且如總持教中。亦說三十七尊。皆遮那一佛所現。謂毘盧遮那如來內心。證自受用。成於五智。從四智流言四如來。謂大圓鏡智。流出東方阿閦如來。平等性智。流出南方寶生如來。妙觀察智。流出西方無量壽如來。成所作智。流出北方不空成就如來。法界清淨智。即自當毘盧遮那如來。言三十七者。五方如來。各有四大菩薩在於左右。復成二十。謂中方毘盧遮那如來。四大菩薩者。一金剛波羅蜜菩薩。二。寶波羅蜜菩薩。三法波羅蜜菩薩。四羯磨波羅蜜菩薩。東方阿閦如來。四菩薩者。一金剛薩埵菩薩。二金剛王菩薩。三金剛愛菩薩。四。金剛善哉菩薩。南方寶生如來。四菩薩者。一。金剛寶。二金剛威光。三金剛幢。四金剛笑。西方無量壽如來。亦名觀自在王如來。四菩薩者。一金剛法。二金剛劍。三金剛因。四金剛利。北方不空成就如來。四菩薩者。一金剛業。二金剛法。三金剛藥叉。四金剛拳。已有二十五及四攝八供養。故三十七。言四攝者。即鉤索鎖鈴。八供養者。即燒散燈塗華鬘歌舞。皆上有金剛。下有菩薩。然此三十七尊。各有種子。皆是本師智用流出。與今華嚴經中海印頓現。大意同也。 > Answer: These are names and stages where there are no names and stages; they are cause and fruit where there is no cause and fruit. It is citta that acts as the cause; it is citta that achieves the fruit. It is citta that designates the names; it is citta that establishes the stages. The Guan Puxian jing says: 'The cause of the Great Vehicle is none other than the true mark; the fruit of the Great Vehicle is also none other than the true mark.' The Commentary \[Mahāprajñāpāramitopadeśa\] says: 'First contemplating the true mark is called the cause; when contemplation is complete, it is called the fruit.' Therefore we know that beginning and end are both citta, and cause and fruit are identically realized. It is merely because people's faculties and capacities are not equal that what they see is not the same. If one used a single teaching to suit their capacities, they would never all equally achieve liberation. Thus, it is necessary to manifest individually to lead beings back to citta. Although various names are opened up, they are all the meaning of the one mind. If one goes against one's own citta and grasps at the superior and wondrous realms of external Buddha marks, that is distortion. Therefore, a verse in the Avataṃsaka Sūtra says: / 'If by majesty, physical form, or clan / one sees the Tamer among Men, / this is the distorted view of diseased eyes, / and such a person cannot know the supreme Dharma.' / Another verse says: / 'Even if for hundreds of thousands of kalpas / one constantly sees the Tathāgata, / if one does not rely on the real meaning / in contemplating the Savior of the World, / that person grasps at marks, / increases the net of delusion and confusion, / is bound in the prison of birth and death, / and, blind and benighted, does not see the Buddha.' / Why do they not see the Buddha? First, because they do not recognize their own citta; second, because they do not understand the concealed and the revealed. How so? The cause of sentient beings is concealed in original awakening; the fruit of the Buddhas is revealed in the dharmakāya. The original awakening in which the cause is concealed is the dharmakāya in which the fruit is revealed. When the fruit can accomplish the cause, it is the sentient beings of the Buddha; when the dharmakāya in which the fruit is revealed is the original awakening in which the cause is concealed, and the cause can bring about the fruit, it is the Buddha of sentient beings. Therefore it is said that the ordinary and the holy interpenetrate, and principle and phenomena mutually contain each other. As for what is called 'Śākyamuni': Śākya is translated here as 'able to be benevolent' (nengren); muni is translated here as 'silent' (jimo). 'Able to be benevolent' means that the nature of citta is boundless, containing and accommodating all things; 'silent' means that the substance of citta is fundamentally quiescent, undisturbed by movement or stillness. Hence he is named Śākyamuni; awakening to this is called 'Buddha'. As for Maitreya: this is translated here as 'the Compassionate One' (Cishi), which is the true compassion of the one mind. Because citta does not abide in its own nature, it rolls up and unrolls according with beings, responding and manifesting without fixed direction, accomplishing transformation without conditions; hence he is called the Compassionate One. As for Amitābha: this is translated here as 'Infinite Life' (Wuliangshou), which means taking conformity with principle as life; because the nature of the tathatā of the one mind is inexhaustible, he is called 'Infinite Life'. As for Akṣobhya: this is translated here as 'Immovable' (Budong), which means that the wondrous nature of the one mind is serenely immovable, incapable of being increased by the stage of wondrous awakening or decreased by the ground of avidyā; hence he is called 'Immovable'. As the Tripiṭaka \[master\] Ratnamati said: 'As for the homage of universally entering the dharmadhātu, it truly arises because the practitioner visualizes and contemplates that the dharmas of their own body and citta have, from the very beginning, never been separate from outside the bodies of the Buddhas of the dharmadhātu, nor are they inside the bodies of the Buddhas; nor are they outside of me, nor inside of me. Their self-nature is equal, fundamentally without increase or decrease. Now, when paying homage to one Buddha, it universally extends to all Buddhas. All the undefiled \[qualities\] of the stages and grounds of the triyāna: since my body is universal, following the Buddhas it is also universal, extending even to the dharmadhātu, the two realms of emptiness and existence, the two retributions of dependent and primary, and the adornments and offering utensils—all filling everywhere according to conditions, not departing from the dharmadhātu, unobstructed according to citta; all are dedicated as offerings, rejoiced in, and bowed to with the head. It is like hanging hundreds of thousands of mirrors in a single room: when a person looks into the mirrors, the mirrors all manifest their image. The pure Buddha bodies are more brilliant than those mirrors; they mutually interpenetrate, so that no mirror fails to illuminate and no reflection fails to appear. This is subsuming the other as the universal and entering the other as the particular. Since one body is like this, it extends to all the dharmadhātu: the bodies of the ordinary and the holy, and the utensils of offering, all assist in rejoicing, all identical in offering. Having known that my body is within the Buddha's body, how could one perversely and falsely commit evil karma, feeling no shame or remorse? Furthermore, since the virtues and functions of all Buddhas are equal, their names and titles are also equal. Whichever name is recited, no name is not fully encompassed. For instance, in reciting the single name of Amitābha Buddha and bowing to invoke him, all Buddhas are completely and fully present. In the Western lands he is called Amitābha Buddha; here he is called Infinite Life. How could there be any Buddha who does not have long life? Even if all Buddhas did not transform sentient beings, and only one Buddha transformed beings, the merit would return to the dharmadhātu; the virtues and functions of the dharmadhātu are universally complete. This is called the homage of universally entering the dharmadhātu.' The Laṅkāvatārasūtra says: 'The Buddha told Mahāmati: "Because of four equalities, the Tathāgata, Arhat, Samyaksambuddha proclaimed such words among the great assembly: 'At that time I was Krakucchanda, Kanakamuni, and Kāśyapa Buddha.' What are the four equalities? They are: equality of syllables, equality of words, equality of dharmas, and equality of bodies. These are called the four equalities." What is the meaning of equality? It is what is called having the same name, having the same brahma sound, having the same vehicle door, having the same true substance, and even having the same citta, the same wisdom, the same awakening, and the same path. Just as when Aṅgulimāla and Mañjuśrī traveled together throughout the ten directions, all the Buddhas of the ten directions whom they saw praised Śākya Buddha, saying: "He is my very body." Furthermore, the Lotus Sūtra clarifies that the Buddhas of the ten directions are all divided bodies of Śākya\[muni\]; thus Akṣobhya and Amitābha are all our original teacher, and our original teacher is none other than our citta. The commentary explains: 'Not only Amitābha and Akṣobhya, but the Buddhas of the ten directions are all our original teacher, suddenly manifested in the sāgaramudrā.' Furthermore, the divided bodies in the Lotus Sūtra have many pure lands; why did the Tathāgata not point to his own pure land, but instead direct people elsewhere to Amitābha\['s Sukhāvatī\] or \[Akṣobhya's\] Abhirati? Think about this! Hence we know that Bhadramukha, Amitābha, and the others are all our original teacher; what is there to wonder at? As for the name 'Bhadramukha': in the 'Duration of Life' chapter, passing beyond millions of asaṃkhyeya kṣetras, he is the Tathāgata of the ultimate Lotus-Supreme World. The verse in the sūtra says: / 'Or one sees the supremely wondrous Lotus kṣetra, / with the Tathāgata Bhadramukha abiding therein.' / If this were not praising our original teacher, for what purpose would another Tathāgata in another land be spoken of? Moreover, in the teaching of dhāraṇī (Esoteric Buddhism), it is also stated that the thirty-seven deities are all manifested by the one Buddha Vairocana. That is to say, the Tathāgata Vairocana in his inner citta realizes his own enjoyment and accomplishes the five wisdoms. From four of the wisdoms flow forth the four Tathāgatas: that is, from the Great Round Mirror Wisdom flows forth the Tathāgata Akṣobhya of the east; from the Equality Wisdom flows forth the Tathāgata Ratnasambhava of the south; from the Wondrous Contemplation Wisdom flows forth the Tathāgata Amitāyus of the west; and from the Accomplishing-What-Must-Be-Done Wisdom flows forth the Tathāgata Amoghasiddhi of the north. The Dharmadhātu Pure Wisdom corresponds to the Tathāgata Vairocana himself. As for the thirty-seven: the Tathāgatas of the five directions each have four great bodhisattvas to their left and right, making another twenty. That is, for the central Tathāgata Vairocana, the four great bodhisattvas are: first, Vajrapāramitā Bodhisattva; second, Ratnapāramitā Bodhisattva; third, Dharmapāramitā Bodhisattva; fourth, Karmapāramitā Bodhisattva. For the eastern Tathāgata Akṣobhya, the four bodhisattvas are: first, Vajrasattva Bodhisattva; second, Vajrarāja Bodhisattva; third, Vajrarāga Bodhisattva; fourth, Vajrasādhu Bodhisattva. For the southern Tathāgata Ratnasambhava, the four bodhisattvas are: first, Vajraratna; second, Vajratejas; third, Vajraketu; fourth, Vajrahāsa. For the western Tathāgata Amitāyus, also named Avalokiteśvararāja Tathāgata, the four bodhisattvas are: first, Vajradharma; second, Vajratīkṣṇa; third, Vajrahetu; fourth, Vajrabhāṣa. For the northern Tathāgata Amoghasiddhi, the four bodhisattvas are: first, Vajrakarma; second, Vajrarakṣa; third, Vajrayakṣa; fourth, Vajrasandhi. Together with the \[five Buddhas\] there are already twenty-five, and with the four attractions and eight offerings, there are therefore thirty-seven. The four attractions are: hook, lasso, chain, and bell. The eight offerings are: incense, flowers, lamp, ointment, garland, dance, song, and music. All have 'Vajra' above and 'Bodhisattva' below. Yet these thirty-seven deities each have a seed syllable, and all flow forth from the wisdom-function of our original teacher; this shares the same broad import with the sudden manifestation in the sāgaramudrā in the present Avataṃsaka Sūtra. > — English (machine translation) (machine translation) - [Previous: 24.2](https://indike.org/pramana/in.bauddha.taisho.2016.24.2) - [Next: 24.4](https://indike.org/pramana/in.bauddha.taisho.2016.24.4) - [Up: 24](https://indike.org/pramana/in.bauddha.taisho.2016.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.24.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.24.3](https://indike.org/pramana/in.bauddha.taisho.2016.24.3) · Pramāṇa