[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) › 24.7.7 # 宗鏡錄 24.7.7 宗鏡錄 24.7.7 - **Language:** Classical Chinese ### [24.7.7](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.7) 皆是無上心所成。 無作法所印。 如華藏世界。 山河草木皆成佛事。 善財童子。 見聞覺知悉入法界。 即知一切諸法。 皆是佛法。 並為宗鏡之光。 靡現一塵之迹。 釋論云。 不以敗壞色。 得趣平等道。 觀色不異。 乃能等於大乘。 如明與暗共合。 而汝不見。 謂明暗異。 欲知其義。 如彼日光。 又日出時。 暗不向十方。 暗常在無所歸趣。 明亦如是。 與暗共合。 生死與道合。 道即是生死。 是以生死如暗。 大道如明。 不去暗而即明。 不動生死而是道故。 化人為佛事者。 如須扇多佛。 留化佛度眾生。 大集經云。 時化比丘語舍利弗言。 大德。 汝意將無謂我今者異於汝耶。 舍利弗言。 不也。 比丘。 何以故。 如來常說一切諸法。 皆悉如化。 如如來說。 我亦如化。 大德。 若有人能供養如來。 即是供養化無異也。 時舍利弗。 語不可說菩薩言。 善男子。 誰入是化。 今作是說。 大德。 如鏡中像。 其誰在中。 而有像現。 善男子。 無在中者。 直以清淨四大因緣。 故有像現。 大德。 化亦如是。 法性淨故。 能作此說。 善男子。 若爾者。 一切眾生何故不能如是宣說。 大德。 鏡之背後。 俱不離鏡。 像何不現。 善男子。 鏡背四大不清淨故。 大德。 眾生亦爾。 不能清淨法界性故。 不能宣說。 寂寞無言為佛事者。 即示心輪。 雖無言說。 不妨有寂寞之樂。 若非樂者。 何得言作佛事耶。 若佛不示心。 十地不知。 若示心者。 蜫蟲能知。 當知是示心義。 此間亦用無說無示為佛事。 如淨名杜口。 文殊稱述。 又如大集經云。 清淨。 寂靜。 光明。 無諍。 如是四法。 等入一界一法一句。 如是四法。 即是涅槃。 遠煩惱故。 名之為清淨。 畢竟淨故。 名曰寂靜。 無暗冥故。 名曰光明。 不可說故。 名為無諍。 以是故言。 釋迦如來。 默無所說。 是以語默動靜。 無非佛事。 故先德云。 雲臺寶網。 盡演妙音。 毛孔光明。 皆能說法。 香積世界。 餐香飯而三昧顯。 極樂佛國。 聽風柯而正念成。 絲竹可以傳心。 目擊以之存道。 既語默視瞬皆說。 則見聞覺知盡聽。 苟能得法契神。 何必要因言說。 如琴中傳意於秦王。 脫荊軻之手。 相如調文君之女。 終獲隨車。 帝釋有法樂之臣。 馬鳴有和羅之技。 皆絲竹傳心也。 目擊存道者。 莊子云。 夫子欲見溫伯雪子。 久而不見。 及見。 寂無一言。 及出。 子路怪而問曰。 夫子欲見溫伯雪子久矣。 何以寂無一言。 子曰。 若斯人者。 目擊而道存。 亦不可以容聲者矣。 雲臺說法者。 華嚴經云。 於虛空中。 成大光明雲網臺。 時光臺中。 以諸佛威神力故而說頌言。 佛無等等如虛空。 十力無量勝功德。 人間最勝世中上。 釋師子法加於彼。 寶網說法者。 華嚴經云。 其師子座。 摩尼為臺。 蓮華為網。 乃至復以諸佛威神所持。 演說如來廣大境界。 毛孔說法者。 入法界品云。 世界海微塵數菩薩。 俱來向佛所。 於一切毛孔中出。 說一切眾生語言海音聲雲。 光明說法者。 現相品云。 爾時諸菩薩光明中。 同時發聲。 說此頌言。 諸光明中出妙音。 普遍十方一切國。 演說佛子諸功德。 能入菩提之妙道。 乃至逆順善惡。 無非佛事。 如從二乘止佛。 是順行。 從地獄止魔王。 是逆行。 又如釋迦純行善。 調達純行惡。 身子志誠信。 善星堅不信等。 妍醜同歸。 無非佛事。 故經云。 平等真法界。 諸佛不能行不能到。 又云。 實際理地。 大魔王不能行不能到。 以佛魔俱不出法界之門。 實際之地。 以是一法故。 若有行有到。 則有人有法。 在法界之外。 成二見故。 所以首楞嚴三昧經云。 > All are accomplished by the unexcelled citta and sealed by the unconditioned Dharma. Just as in the Lotus Treasury World (padmagarbha-lokadhātu), mountains, rivers, grasses, and trees all perform Buddha-work. When Sudhana saw, heard, sensed, and knew, he fully entered the dharmadhātu; thus one knows that all phenomena are the Buddha-Dharma, and all are the radiance of the mirror of the source, leaving no trace of a single dust-mote. The commentary (\*Mahāprajñāpāramitopadeśa\*) states: "It is not by destroying forms that one attains the path of equality. It is by contemplating that forms are not different \[from emptiness\] that one is able to equal the Great Vehicle. It is like light and dark being joined together, yet you do not see it, supposing that light and dark are different. If you wish to know its meaning, it is like the light of the sun: furthermore, when the sun rises, the darkness does not retreat to the ten directions; darkness is ever-present with nowhere to go. Light is also like this, joined together with darkness. Samsara is joined with the Path; the Path is itself samsara. Therefore, samsara is like darkness, and the Great Path is like light. One does not remove darkness to become light, nor does one perturb samsara to be the Path." > > Apparitional beings performing Buddha-work is like the Buddha Śuśānta leaving apparitional Buddhas behind to deliver sentient beings. The \*Mahāsaṃnipātasūtra\* states: "At that time, an apparitional monk said to Śāriputra: 'Venerable One, did your mind perhaps think that I at present am different from you?' Śāriputra said: 'No, monk. Why is this? The Tathāgata always teaches that all phenomena are entirely like illusions. As the Tathāgata teaches, I too am like an illusion. Venerable One, if someone is able to make offerings to the Tathāgata, that is identical to making offerings to an apparition without any difference.' Then Śāriputra addressed the Bodhisattva Ineffable, saying: 'Good son, who entered this apparition and now speaks in this manner?' \[The bodhisattva said:\] 'Venerable One, like an image in a mirror, who is inside it so that an image appears?' \[Śāriputra said:\] 'Good son, there is no one inside it; it is simply due to the pure causes and conditions of the four great elements that an image appears.' \[The bodhisattva said:\] 'Venerable One, apparitions are also like this: because the dharmatā is pure, it can make this speech.' \[Śāriputra said:\] 'Good son, if so, why are all sentient beings unable to expound in this way?' \[The bodhisattva said:\] 'Venerable One, behind the back of the mirror, both are not separate from the mirror; why does no image appear?' \[Śāriputra said:\] 'Good son, it is because the four great elements on the back of the mirror are not clear and pure.' \[The bodhisattva said:\] 'Venerable One, sentient beings are also like this; because they cannot purify the nature of the dharmadhātu, they are unable to expound.'" > > Silence and wordlessness performing Buddha-work refers to revealing the wheel of the mind. Although there is no speech, it does not impede having the joy of tranquility. If it were not joyful, how could it be said to perform Buddha-work? If the Buddha did not reveal the mind, even the ten stages would not know it; if he reveals the mind, even crawling insects can know it. One should know that this is the meaning of revealing the mind. Here also, having no teaching and no demonstration is used as Buddha-work, just as Vimalakīrti stopped his mouth and Mañjuśrī praised him. Furthermore, as the \*Mahāsaṃnipātasūtra\* states: "Purity, tranquility, radiance, and non-contention: these four dharmas equally enter into one realm, one dharma, and one phrase. These four dharmas are nirvāṇa itself. Because they are distant from kleśas, they are called 'purity.' Because they are completely pure, they are called 'tranquility.' Because they are without darkness, they are called 'radiance.' Because they cannot be spoken of, they are called 'non-contention.' For this reason it is said: 'Śākyamuni Tathāgata remained silent without preaching.'" Therefore, whether speaking or silent, moving or still, there is nothing that is not Buddha-work. > > Hence a previous worthy said: "The cloud terrace and precious net both express wondrous sounds; the pores of the skin and the radiance of light are all able to preach the Dharma. In the Fragrant Accumulation world, eating fragrant rice manifests samādhi; in the Buddha Land of Utmost Bliss, listening to the wind in the branches perfects right mindfulness. Strings and pipes can transmit the mind; a meeting of eyes can preserve the Way. Since speech, silence, looking, and blinking all preach, then seeing, hearing, sensing, and knowing all listen. If one can obtain the Dharma and tally with the spirit, why must it depend on speech? Just as conveying intention through a zither to the King of Qin allowed escape from Jing Ke's hands, and Xiangru tuning \[his zither\] for Wenjun's daughter ultimately won her following his chariot; Śakra has ministers of Dharma-music, and Aśvaghoṣa had the skill of the \*rāṣṭrapāla\*—these are all strings and pipes transmitting the mind. As for 'a meeting of eyes preserving the Way', \*Zhuangzi\* states: 'The Master wished to see Wenbo Xuezi. For a long time he did not see him. When they met, they were completely silent without a word. When they came out, Zilu wondered and asked: "The Master has long wished to see Wenbo Xuezi; why were you completely silent without a word?" The Master said: "With a man like this, when our eyes meet the Way is preserved; there is no room for sounds."'" > > As for the cloud terrace preaching the Dharma, the \*Avataṃsakasūtra\* states: "In empty space, a terrace of great radiant cloud nets was formed. At that time, from within the terrace of light, by the spiritual power of the Buddhas, verses were spoken: 'The Buddha is peerless, like empty space, possessing the ten powers and immeasurable supreme merit. The most supreme among mortals, the foremost in the world, the Dharma of the Lion of the Śākyas is bestowed upon them.'" > > As for the precious net preaching the Dharma, the \*Avataṃsakasūtra\* states: "Its lion throne had maṇi jewels for its terrace and lotuses for its net... and further, sustained by the spiritual power of the Buddhas, it expounded the vast realm of the Tathāgata." > > As for pores of the skin preaching the Dharma, the chapter "Entering the Dharmadhātu" states: "Bodhisattvas as numerous as the fine dust motes in seas of worlds all came toward the Buddha's place, emerging from all the pores of his skin, speaking clouds of voices in the oceanic languages of all sentient beings." > > As for radiance preaching the Dharma, the chapter "Manifestation of Signs" states: "At that time, from the radiance of the bodhisattvas, sounds were simultaneously emitted, uttering this verse: 'From all the radiances wondrous sounds come forth, pervading all lands in the ten directions, expounding the merits of the Buddha's sons, able to enter the wondrous Path of bodhi.'" > > Even adverse and favorable, good and evil, are nothing other than Buddha-work. For example, progressing from the two vehicles up to the Buddha is favorable practice; proceeding from the hells up to Māra the King of Evil is adverse practice. Furthermore, it is like Śākyamuni performing pure good while Devadatta performed pure evil; Śāriputra possessing sincere faith while Sunakṣatra was stubbornly unfaithful, and so forth. Beauty and ugliness share the same destination; there is nothing that is not Buddha-work. Hence the sūtra states: "The equal, true dharmadhātu cannot be practiced or reached by the Buddhas." It also says: "The actual ground of reality cannot be practiced or reached by the great King Māra." Because Buddhas and Māras both do not go beyond the gate of the dharmadhātu and the ground of the actual limit, because it is this single dharma. If there were practicing and reaching, there would be persons and dharmas existing outside the dharmadhātu, forming dualistic views. Therefore, the \*Śūraṅgamasamādhisūtra\* states: > — English (machine translation) (machine translation) - [Previous: 24.7.6](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.6) - [Next: 24.7.8](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.8) - [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.24.7.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.24.7.7](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.7) · Pramāṇa