[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) › 24.7.5 # 宗鏡錄 24.7.5 宗鏡錄 24.7.5 - **Language:** Classical Chinese ### [24.7.5](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.5) 如頻婆娑羅王。 因佛口放五色光照頂。 後證阿那含果。 又如寶積等五百長者。 見佛淨土。 證無生法忍。 此是覩色也。 香塵為佛事者。 即香飯普熏三千大千。 及欲色界。 諸天聞香入室。 又燒香者。 謂以智火發輝。 萬行普周遍故。 塗香者。 以性淨水和之飾法身故。 粖香者。 以金剛智破令無實故。 又如慈悲不淨觀等斷諸惡者。 如安息香能辟惡邪。 正見智慧無惡不斷。 又十善行等生歡喜香。 如沈檀等。 即攝根器。 行施悅自他等。 味塵為佛事者。 食此飯者。 身安快樂。 譬如樂莊嚴國。 觸塵為佛事者。 以手捫摸我。 一何快乃爾。 光明為佛事者。 涅槃經云。 遇斯光者。 一切煩惱皆悉消除。 夫放光者。 即是一心智慧之光。 以能照萬法之性故。 即不隨塵墮其愚闇。 如義海云。 顯光明者。 謂見塵法界真如事理之時。 顯了分明。 此是智慧光明照也。 若無智光。 則理事不顯。 但見法時。 即是光明。 由積智功圓。 是故放一光明。 則法界無不顯示。 常觀察一切法界。 是為放光明照一切。 此宗鏡光。 即是諸佛毫光。 普照法界。 如華嚴經云。 如來眉間有大人相。 名遍法界光明雲。 摩尼寶華以為莊嚴。 放大光明。 具眾寶色。 猶如日月。 洞徹清淨。 其光普照十方國土。 於中顯現。 一切佛身。 復出妙音。 宣暢諸法。 法華經云。 放一毫光照萬八千佛土。 光中悉見菩薩六度莊嚴。 眾生受報好醜等事。 又云。 放一淨光。 照無量國。 大乘本生心地觀經云。 爾時會中有一菩薩。 名師子吼。 覩如來放金色光明。 四向觀視。 海會大眾。 發大音聲。 而作是言。 乃至以是因緣。 如來不久從三昧起。 當為演說心地觀門大乘妙法。 告諸大眾。 無量一切人天福樂。 速求出世阿耨多羅三藐三菩提。 所以者何。 今日世尊。 從胸臆中。 放金色光。 所照之處。 皆如金色。 佛所顯示。 意趣甚深。 一切世間聲聞緣覺。 盡思度量所不能知。 汝凡夫不觀自心。 是故漂流生死海中。 諸佛菩薩能觀心故。 度生死海。 到於彼岸。 三世如來。 法皆如是。 放此光明。 非無因緣。 釋曰。 夫金色光者。 表所說宗。 如文殊住方。 須彌南面。 皆同一色。 無復異文。 如寶篋經云。 文殊師利言。 大德須菩提。 如須彌山王光。 所照處。 悉同一色。 所謂金色。 如是須菩提。 般若光照一切結使。 悉同一色。 謂佛法色。 此之心色。 可謂明逾日月。 量逸太虛。 照燭包含。 無幽不盡。 所以大般若經云。 若幽冥世界。 及於一一世界中間日月等光所不照處。 為作光明。 應學般若波羅蜜多。 寶積經云。 我有光明。 名無生。 持其名者。 獲無所得。 華嚴論云。 光明覺品者。 為令信心自以自心光明。 覺照一切世間無盡大千世界。 總佛境界。 自亦同等。 以心隨光。 一一照之。 心境合一內外見亡。 初三千大千世界已次還以東方為首。 光至東方十三千世界。 照百三千大千世界。 如是十方十重。 倍倍。 周迴。 十方圓照。 身心。 一性。 無礙遍周。 同佛境界。 一一作意。 如是觀察。 然後以無作方便定印之。 入十住初心。 生如來智慧家。 為如來智慧法王之真子。 一如光明所照。 如經具明。 不可作佛光明自無其分。 須當自以心光如佛光。 開覺其心。 圓照法界。 華嚴疏云。 因中分別法相。 決了真理。 無虧理事。 不減佛法。 故得一念悉解多門。 所以放一光。 總圓福智。 涅槃疏云。 放光照文殊者。 見色知心。 文殊覩光。 遂解佛意。 淨名私記云。 或有光明而作佛事。 何故如此。 體遍虛空。 同於法界。 畜生蟻子。 有情無情。 皆是佛子。 此即是解脫法。 即是須彌入芥子。 > For instance, King Bimbisāra, because the Buddha emitted five-colored light from his mouth to illuminate the crown of his head, later realized the fruit of anāgāmin. Or again, like Ratnakūṭa and the other five hundred elders, seeing the Buddha's pure land, realized the forbearance of the non-arising of dharmas (anutpattikadharmakṣānti). This is \[the case of\] beholding form. As for the sense-datum of fragrance performing the Buddha-work: it is that the fragrant rice universally perfumed the great trichiliocosm as well as the desire and form realms, and all the devas, smelling the fragrance, entered the room. Furthermore, burning incense means that one shines forth with the fire of wisdom, because the myriad practices are universally pervasive. Anointing incense means blending it with the water of pure nature to adorn the dharmakāya. Powdered incense means using vajra-wisdom to shatter \[all things\] so that they lack real substance. Furthermore, like the meditations on compassion or on the impure that eradicate all evils, just as benzoin can ward off evil and heterodoxy, right view and wisdom leave no evil uneradicated. Furthermore, the ten wholesome actions and the like generate the fragrance of joy, like aloeswood and sandalwood; that is, gathering in faculties and capacities, practicing generosity to delight oneself and others, and so forth. As for the sense-datum of flavor performing the Buddha-work: those who eat this rice are physically tranquil and happy, just as in the Land of Joyful Adornment. As for the sense-datum of touch performing the Buddha-work: '\[When he\] stroked me with his hand, how joyful it was!' As for light performing the Buddha-work: the Nirvāṇa Sūtra says: 'Those who encounter this light have all kleśas completely eliminated.' Now, emitting light is nothing other than the light of the wisdom of the one mind, because it can illuminate the nature of the myriad dharmas, whereby one does not follow sense-objects and fall into their foolish darkness. As the Ocean of Meaning states: 'To reveal light means that when seeing the phenomenon and principle of the tathatā of the dharmadhātu of dust-objects, they are manifested clearly and distinctly. This is the illumination of the light of wisdom. If there is no light of wisdom, then principle and phenomena will not be revealed. Just seeing dharmas is itself the light. Because the merit of accumulated wisdom is complete, therefore emitting a single light leaves nothing in the dharmadhātu unrevealed. Constantly observing all dharmadhātus is emitting light to illuminate everything.' This light of the mirror of the source is precisely the ūrṇā-light of all buddhas, universally illuminating the dharmadhātu. As the Avataṃsaka Sūtra says: 'Between the brows of the Tathāgata there is the mark of a great man, named the Cloud of Light Pervading the Dharmadhātu, adorned with maṇi gem blossoms, emitting great light endowed with the colors of many gems, like the sun and the moon, thoroughly transparent and pure. Its light universally illuminates the lands of the ten directions, manifesting within them all buddha-bodies, and further emitting wondrous sounds proclaiming all dharmas.' The Lotus Sūtra says: '\[The Buddha\] emitted a single ūrṇā-light illuminating eighteen thousand buddha lands; within the light were seen all the bodhisattvas' adornments of the six pāramitās, the good and ugly retributions of sentient beings, and so forth.' It also says: '\[He\] emitted a pure light, illuminating immeasurable lands.' The Mahāyāna Sūtra of the Contemplation of the Mind-Ground in Past Lives says: 'At that time, in the assembly there was a bodhisattva named Lion's Roar. Beholding the Tathāgata emit a golden light, he gazed in the four directions at the ocean-like assembly, raised a great voice, and spoke these words: \[...\] "Up to: by this cause and condition, the Tathāgata will soon arise from samādhi and shall expound for us the wondrous Mahāyāna Dharma of the gate of contemplation of the mind-ground. I announce to the great assembly: \[regarding\] the immeasurable blissful happiness of all humans and devas, quickly seek world-transcending anuttarāsamyaksaṃbodhi! Why is this? Today the World-Honoured One, from within his chest, emits a golden light, and wherever it illuminates becomes golden. What the Buddha displays is profoundly deep in purport; all worldly śrāvakas and pratyekabuddhas, exhausting their thought and reckoning, are unable to know it. You ordinary people do not contemplate your own mind; therefore you drift in the ocean of saṃsāra. The buddhas and bodhisattvas, because they can contemplate the mind, cross over the ocean of saṃsāra and arrive at the other shore. For the tathāgatas of the three times, the Dharma is entirely like this. The emission of this light is not without cause and condition."' Explanation: The golden light represents the source that is spoken of. Just as Mañjuśrī's dwelling-place and the southern face of Mount Sumeru are all of one single color, without any different tint, as the Ratnakaraṇḍa Sūtra says: 'Mañjuśrī said: "Venerable Subhūti, just as the places illuminated by the light of Mount Sumeru, King of Mountains, are all of one single color, namely golden; just so, Subhūti, the light of prajñā illuminates all saṃyojanas so that they are all of one single color, namely the color of the Buddha-Dharma."' This color of the mind can be said to be brighter than the sun and moon, its measure surpassing the great void; it illuminates and embraces, leaving no obscurity unexhausted. Therefore the Mahāprajñāpāramitā Sūtra says: 'If, for the dark worlds and the places between each world where the light of the sun, moon, and so forth does not illuminate, one would produce light, one should train in the prajñāpāramitā.' The Ratnakūṭa Sūtra says: 'I have a light named Non-arising; those who hold its name attain non-attainment.' The Treatise on the Avataṃsaka Sūtra says: 'The chapter "Awakening through Light" is to cause the faithful mind, through the light of its own mind, to awaken to and illuminate all the endless great trichiliocosms in all worlds, which altogether are the Buddha's realm, and oneself is also identical and equal to it. Following the light with the mind, it illuminates them one by one. Mind and object merge into one, and inner and outer views perish. After the initial great trichiliocosm, next turning again to the east as the head, the light reaches ten trichiliocosms in the eastern direction, illuminating a hundred great trichiliocosms. Thus, through the ten tiers of the ten directions, multiplied and redoubled, circling around, the ten directions are completely illuminated. Body and mind are of one single nature, unobstructed and universally pervasive, identical to the Buddha's realm. Intending each one, one observes like this, and then seals it with the samādhi of effortless skillful means. One enters the initial mind of the ten abodes, is born into the tathāgata's household of wisdom, and becomes a true son of the Dharma King of tathāgata wisdom. It is just as illuminated by the light, fully explained as in the sūtra. One must not assume that it is the Buddha's light and that oneself has no share in it. One must personally use the light of one's own mind like the Buddha's light, opening and awakening one's mind, completely illuminating the dharmadhātu.' The Avataṃsaka Commentary states: 'In the causal stage, distinguishing dharma-characteristics and decisively comprehending the true principle leaves neither principle nor phenomena lacking and does not diminish the Buddha-Dharma; therefore in a single thought one fully understands many gates. Hence, emitting a single light completely fulfills merit and wisdom.' The Nirvāṇa Commentary states: 'Emitting light to illuminate Mañjuśrī means seeing the form and knowing the mind; Mañjuśrī beheld the light and thereupon understood the Buddha's intention.' The Private Notes on the Vimalakīrti states: 'Sometimes light performs the Buddha-work. Why is it like this? Its substance pervades empty space and is identical to the dharmadhātu. Beasts and ants, sentient and insentient beings, are all sons of the Buddha. This is precisely the Dharma of liberation; it is precisely Mount Sumeru entering a mustard seed.' > — English (machine translation) (machine translation) - [Previous: 24.7.4](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.4) - [Next: 24.7.6](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.6) - [Up: 24.7](https://indike.org/pramana/in.bauddha.taisho.2016.24.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.24.7.5) — English, machine translation ## Linked texts (2) - [大乘本生心地觀經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.jataka.mahayanajatakacittabhumipariksasutra*zh-prajna.1.29) — Classical Chinese - [大方廣寶篋經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.other.ratnakarandasutra*zh-gunabhadra.1.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.24.7.5](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.5) · Pramāṇa