[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) › 24.7.6 # 宗鏡錄 24.7.6 宗鏡錄 24.7.6 - **Language:** Classical Chinese ### [24.7.6](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.6) 如上解釋。 方了佛所說經。 即同淨名之見。 不同二乘唯見空解脫故。 法華經云。 但離虛妄名為解脫。 其實未得一切解脫。 若得一切解脫者。 豈有一法非佛事乎。 菩提樹為佛事者。 此樹色香微妙。 復出法音。 見聞嗅觸。 皆悟聖道。 衣服臥具為佛事者。 昔閻浮提王。 得佛袈裟。 懸置高幢。 以示國人。 有病之者。 覩見歸命。 病皆除愈。 發菩提心。 因此悟道。 大集經云。 爾時五百大聲聞。 各以己身所著欝多羅僧。 奉虛空藏。 奉上衣已一時同聲。 說如是言。 其有眾生。 深發阿耨多羅三藐三菩提心者。 快得善利。 於如是大智法藏中。 不墮其外。 所上之衣。 即便不現。 時諸聲聞。 問虛空藏言。 衣。 何所至耶。 虛空藏答言。 入我藏中。 華手經云。 佛言。 我今當現神通之力。 令諸菩薩自知所願。 發心行道。 淨佛國土。 成就眾生。 及成佛時。 世界嚴淨。 聲聞菩薩。 眾數。 如是。 演說正法。 度人。 如是。 壽命長短。 佛法。 如是。 形色相好。 正行。 如是。 滅度之後。 法住久近。 令諸菩薩各於衣中。 見如是事。 得斷所疑。 乃至偈云。 佛入三昧故。 令我得是眼。 及諸總持門。 遍入一切法。 故知成佛度生。 不離自身心內。 乃至所受用法中。 如大乘千鉢大教王經云。 曼殊室利菩薩。 手中吠瑠璃鉢內。 傍看有何等相。 大迦葉。 則從座而起。 便於世尊前。 頭面作禮而去。 大迦葉則於曼殊室利前。 頭面禮敬訖。 便於鉢內觀看。 乃見鉢中。 有百億三千大千世界。 百億無色界。 百億色界。 百億六欲界。 有百億須彌山。 百億四天下。 百億南閻浮提。 百億娑訶世界。 百億釋迦如來。 百億千臂千鉢曼殊室利菩薩。 百億迦葉。 在曼殊鉢內。 有百億世界。 世界中有百億大迦葉。 各各向曼殊前。 請問大乘法義。 虛空為佛事者。 如文殊滅色像現虛空相。 以化闍王。 因得悟道。 又如大集會中。 虛空藏來時。 純現虛空相。 經云。 虛空藏菩薩謂阿難言。 大德。 我以自身證知。 是故如所證知。 能如是說。 何以故。 我身即是虛空。 以虛空證知一切法。 為虛空印所印。 又如虛空藏菩薩。 以虛空為庫藏。 雨十方無量阿僧祇世界。 所雨寶物飲食衣服。 故偈云。 虛空無高故。 下亦不可得。 諸法亦如是。 其性無高下。 又偈云。 虛空藏菩薩。 得虛空庫藏。 充足諸有情。 此藏無窮盡。 諸煩惱門為佛事者。 如經云。 煩惱是道場。 知如實故。 仁王經云。 眾生未成佛。 菩提為煩惱。 眾生若成佛。 煩惱為菩提。 猶如下醫以藥成非藥。 上品良醫用非藥為藥。 眾生將諸佛心為塵勞門。 諸佛用眾生心成菩提道。 亦如福德者。 執石成金。 業貧者。 變金為石。 法無定相。 迴轉由心。 道絕名言。 理無變異。 如眼色等。 一一皆具十法界。 不瞬世界。 瞪視得無生法忍。 即眼為法界。 見華謝而悟無常。 證辟支佛果。 即色為法界故。 經云。 菩薩有一照法性冠。 著此冠時。 一切諸法悉現在心。 諸事亦爾。 又如輪王有一床寶。 聖王居上。 即能離欲。 逮得四禪。 玉女雖見。 如覩佛像。 不生欲心。 是以色為所造。 心為能造。 未有一法非是我心。 若迷所造。 則成世塵。 若悟能造。 則為妙旨。 又打髑髏作聲。 知過去善惡生死之處。 即聲為法界。 是知直觀本理。 理具諸法。 若無妙觀。 日用不知。 若能了知。 則見一切萬法。 皆具一心。 不思議圓頓之理。 故肇法師云。 聖遠乎哉。 體之即神。 道遠乎哉。 觸事而真。 可謂心境俱宗矣。 若得宗鏡之明。 任運能照。 若色若心。 無不通達。 是以華嚴經云。 此諸供具。 > According to the above explanation, one only then understands the sūtras spoken by the Buddha to be identical to the view of Vimalakīrti, not like that of the two vehicles who merely see the liberation of emptiness. The Lotus Sūtra says: 'Merely departing from delusion is called liberation; in reality, they have not yet attained universal liberation.' If one has attained universal liberation, how could there be a single phenomenon that is not a Buddha-work? As for the Bodhi tree performing Buddha-works: this tree's color and fragrance are subtle and wonderful, and it also emits the sound of the Dharma; those who see, hear, smell, or touch it all awaken to the noble path. As for clothing and bedding performing Buddha-works: formerly, a king of Jambudvīpa obtained the Buddha's kaṣāya and hung it atop a high banner to show it to the people of the country. Those who had illnesses beheld it, took refuge, and were all cured of their illnesses; they generated the bodhicitta and thereby awakened to the path. The Mahāsaṃnipāta Sūtra says: 'At that time, five hundred great śrāvakas each took the uttarāsaṅga worn on their own bodies and offered it to Ākāśagarbha. Having offered the robes, with one voice they spoke these words: "If there are sentient beings who profoundly generate the mind of anuttarā-samyak-saṃbodhi, they will swiftly obtain excellent benefits, and within such a treasury of the Dharma of great wisdom, they will not fall outside of it." The robes offered immediately disappeared. Then the śrāvakas asked Ākāśagarbha: "Where did the robes go?" Ākāśagarbha replied: "They have entered into my treasury."' The Kuśalamūlasaṃparigraha Sūtra says: 'The Buddha said: "I shall now manifest the power of supernormal faculties to cause the bodhisattvas to know their own vows, generate the intention and practice the path, purify Buddha lands, mature sentient beings, and when they attain Buddhahood, their realms will be adorned and pure, with such numbers of śrāvakas and bodhisattvas, expounding the true Dharma and liberating people in such ways, with such lifespans and Buddha-Dharmas, with such bodily features and noble marks, with such correct conduct, and after their parinirvāṇa, the Dharma will abide for such lengths of time." He caused the bodhisattvas each to see such matters within their robes, enabling them to sever their doubts.' And further, a verse says: 'Because the Buddha entered samādhi, / he caused me to obtain this eye / and all dhāraṇī doors, / penetrating everywhere into all dharmas.' Thus we know that attaining Buddhahood and liberating sentient beings are not separate from within one's own body and citta, down to the phenomena one enjoys and uses. As the Mahāyāna Thousand-Bowl Great Teaching King Sūtra says: '"Look sideways into the lapis lazuli bowl in the hand of the Bodhisattva Mañjuśrī to see what characteristics are there." Mahākāśyapa then arose from his seat, prostrated with his head to the ground before the World-Honoured One, and went. Mahākāśyapa then made obeisance with his head to the ground before Mañjuśrī, and looked into the bowl. He then saw within the bowl ten billion three-thousand-great-thousand worlds, ten billion formless realms, ten billion form realms, ten billion six desire realms, ten billion Mount Sumerus, ten billion four continents, ten billion southern Jambudvīpas, ten billion Sahā worlds, ten billion Śākyamuni Tathāgatas, ten billion thousand-armed thousand-bowl Mañjuśrī Bodhisattvas, and ten billion Kāśyapas. Within Mañjuśrī's bowl were ten billion worlds, and within the worlds were ten billion Mahākāśyapas, each facing Mañjuśrī, inquiring about the meaning of the Mahāyāna Dharma.' As for empty space performing Buddha-works: as when Mañjuśrī obliterated material forms and manifested the characteristic of empty space to transform King Ajātaśatru, who thereby attained awakening to the path. Furthermore, as in the great assembly when Ākāśagarbha arrived, he purely manifested the characteristic of empty space. The sūtra says: 'The Bodhisattva Ākāśagarbha said to Ānanda: "Venerable, I have realized and known this through my own body; therefore, as I have realized and known, I am able to speak in this way. Why? My body is empty space itself. By means of empty space I realize and know all dharmas, which are sealed by the seal of empty space."' Furthermore, as the Bodhisattva Ākāśagarbha took empty space as his treasury, raining down upon immeasurable asaṃkhyeya worlds in the ten directions precious jewels, food, drink, and clothing. Therefore a verse says: 'Because empty space has no height, / lowness is also unobtainable; / all dharmas are also like this: / their nature is without high or low.' Another verse says: 'The Bodhisattva Ākāśagarbha / has obtained the treasury of empty space; / fully satisfying all sentient beings, / this treasury is inexhaustible.' As for the gates of the kleśas performing Buddha-works: as the sūtra says, 'The kleśas are the place of enlightenment (bodhimaṇḍa), because one knows them as they truly are.' The Benevolent Kings Sūtra says: 'When sentient beings have not yet attained Buddhahood, bodhi is kleśa. When sentient beings attain Buddhahood, kleśa is bodhi.' Just as an inferior physician turns medicine into non-medicine, while a superior physician uses non-medicine as medicine, sentient beings turn the mind of the Buddhas into the gate of defilement, while the Buddhas use the mind of sentient beings to accomplish the path of bodhi. It is also like a person of merit holding a stone and turning it to gold, while one destitute through karma turns gold into stone. Dharmas have no fixed characteristics; turning and shifting depend on the mind. The path is beyond names and words; the principle is without alteration. For example, the eye, form, and so on—each completely possesses the ten dharmadhātus. In the Unwinking World, staring fixedly allows one to attain anutpattikadharmakṣānti; thus the eye is the dharmadhātu. Seeing a flower wither and awakening to impermanence allows one to realize the fruit of a pratyekabuddha; thus form is the dharmadhātu. Therefore, the sūtra says: 'A bodhisattva has a crown that illuminates the Dharma-nature; when wearing this crown, all dharmas appear directly in the mind.' All affairs are also like this. Furthermore, a wheel-turning sage king possesses a jewel-couch; when the sage king sits upon it, he is able to abandon desire and attain the four dhyānas. Even though jade maidens see him, it is as though beholding a Buddha image, and desirous minds do not arise. Therefore, form is what is created, and the mind is what can create. There has never been a single phenomenon that is not my mind. If one is deluded about what is created, it becomes worldly dust; if one awakens to what can create, it becomes the wondrous purport. Furthermore, striking a skull to produce a sound, one knows the past good, evil, life, and death of that person; thus sound is the dharmadhātu. From this we know that when directly contemplating the fundamental principle, principle completely possesses all dharmas. If one lacks wondrous contemplation, one uses it daily without knowing it. If one can completely understand it, one sees that all the myriad dharmas completely possess the one mind's inconceivable principle of the perfect and sudden. Therefore Master Zhao said: 'Is the sage far away? Embody him, and one is spiritual. Is the Way far away? Touch affairs, and they are true.' This can truly be called the source where citta and objects are both unified. If one attains the brightness of the mirror of the source, it illuminates spontaneously, and whether form or citta, there is nothing it does not penetrate. Therefore, the Avataṃsaka Sūtra says: 'All these offerings...' > — English (machine translation) (machine translation) - [Previous: 24.7.5](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.5) - [Next: 24.7.7](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.7) - [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.24.7.6) — English, machine translation ## Linked texts (1) - [佛說華手經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.bodhisattva.kusalamulasamparigraha*zh-kumarajiva.1.36) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.24.7.6](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.6) · Pramāṇa