[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) › 24.7.8 # 宗鏡錄 24.7.8 宗鏡錄 24.7.8 - **Language:** Classical Chinese ### [24.7.8](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.8) 佛授魔女佛記。 後魔聞諸女得記作佛。 來白佛言。 我今於自眷屬。 不得自在。 是時天女示怯弱相。 而宣妙理。 復語魔言。 汝莫愁惱。 我等今者。 不出汝界。 所以者何。 魔界如。 佛界如。 不二不異。 我等不離如是魔界。 魔界即佛界故。 魔界無有定法可示。 佛界亦無定法可示。 一切諸法。 皆無定性。 無定性故。 無有眷屬及非眷屬。 若能了此一際法門。 可謂當魔跡而履佛跡。 居俗流而泛法流。 但了自心。 則眾妙普會。 故云妙法。 亦喻蓮華。 華開之時。 即鬚蘂臺子。 種種皆現。 喻眾生心開。 悲智行願。 亦開。 此妙法常住。 即一心為佛果種子。 所以如來得此一法。 即具足一切法。 是故於一微塵。 一毛孔中。 與無量微塵毛孔悉等。 如來於中演說一切法。 法理重重。 不可盡也。 以重重妙故。 愍眾生不知心妙。 但逐麁浮。 若開悟時。 不隔剎那。 便成佛果。 所以首楞嚴經云。 彈指超無學。 如闇室中寶。 蘭燭纔然。 一時頓現。 故云心開意解。 得法眼淨。 亦云心目開明。 以見法界體。 心內心外無一毫塵相故。 得法眼明淨。 若見有無。 皆成障瞖。 是知非獨心為佛事門。 乃至恒沙萬行萬德之根本。 如瑜伽論云。 若有人問言。 菩薩以何為本。 應決定答言。 以大悲為本。 大涅槃經云。 若有人問。 誰是一切諸善根本。 當言慈是。 以是義故。 實非虛妄。 善男子。 能為善者。 名實思惟。 實思惟即名為慈。 慈即如來。 慈。 即大乘。 夫。 言實思惟者。 無非真實心是。 若入宗鏡中。 似處栴檀室。 純一無雜。 湛爾混融。 念念盡證法門。 步步皆參知識。 如華嚴經中。 或以音聲。 或現妙色。 或以奇香。 或以上味。 或以妙觸。 或以法鏡。 或內六根。 或四威儀。 或弟子人物。 或一切所作。 或順行正法。 或逆施邪道。 凡有見聞。 皆堪攝物。 所以入法界品云。 於一毛孔。 出一切佛妙法音。 又頌云。 諸寶羅網相扣磨。 演佛音聲常不絕。 又普賢行品頌云。 佛說菩薩說。 剎說眾生說。 三世一切說。 乃至密嚴經中。 金剛藏菩薩。 遍身毛孔出聲說法。 是以橫該十方一切處。 竪徹三際一切時。 常轉法輪。 無斷無盡。 所以何僧祇品偈云。 彼諸一一如來等。 出不可說梵音聲。 於彼一一梵音中。 轉不可說淨法輪。 於彼一一法輪中。 雨不可說修多羅。 於彼一一修多羅。 分別諸法不可說。 於彼一一諸法中。 又說諸法不可說等。 故知若順旨冥宗。 雖不說法。 觸境。 而常聆妙音。 或緣背障深。 設居佛會。 當說而不聞一字。 如演祕密教。 同席異聞。 似談華嚴宗。 二乘不見。 可謂幽玄莫測。 唯除種如來相善根之人。 至妙難思。 不入一切餘眾生之手。 又雜華嚴飾論云。 眾生流轉生死。 所以不得真道。 誠由不識心源。 若識心源者。 能捨邪執歸於正道。 乃至云。 一切眾生心識。 一剎那中遍至十方。 速疾無癡直過石壁。 至處無畏。 如師子故。 如經云。 於師子胸臆中住。 則知一心法界。 法界一心。 函蓋十方。 不露絲髮。 豈唯心具。 身亦遍含。 且如十身中。 有國土身虛空身。 云何不具耶。 如禪波羅蜜云。 眾生身內世間。 與外國土。 義相關。 行者三昧智慧願智之力。 諦觀身時。 即知此身。 具倣天地一切法俗之事。 所以者何。 如此身相。 頭圓象天。 足方法地。 內有空種。 即是虛空。 腹溫煖。 法春夏。 背剛強法秋冬。 四季體四時。 大節十二法十二月。 小節三百六十法三百六十日。 鼻口出氣息。 法山澤谿谷之風氣。 眼目。 法日月。 眼開閉。 法晝夜。 髮法星辰。 眉為北斗。 脈為江河。 骨為玉石。 > The Buddha conferred upon Māra's daughters the prophecy of buddhahood. Later, when Māra heard that the daughters had received the prophecy of becoming buddhas, he came and said to the Buddha: "Now, over my own retinue, I have no mastery." At that time, the devīs manifested an appearance of timid weakness, yet proclaimed the wondrous principle, speaking again to Māra, saying: "Do not grieve and worry. We at present do not depart from your realm. Why is this? The tathatā of the realm of Māra and the tathatā of the realm of the Buddha are non-dual and not different. We do not depart from such a realm of Māra, because the realm of Māra is itself the realm of the Buddha. In the realm of Māra there is no determinate phenomenon that can be shown, and in the realm of the Buddha there is likewise no determinate phenomenon that can be shown. All phenomena lack a determinate nature. Because they lack a determinate nature, there is neither a retinue nor a non-retinue." If one can understand this single-boundary Dharma gate, one may be said to step in the traces of the Buddha right on the traces of Māra, and to drift upon the stream of the Dharma while dwelling within the mundane stream. Merely understand one's own mind, and all subtleties universally assemble; hence it is called the "wondrous Dharma." It is also compared to a lotus flower: when the flower opens, the stamens, pistils, and pod all appear together. This is an analogy for the opening of the mind of sentient beings, wherein compassion, wisdom, practice, and vow also open. This wondrous Dharma is constantly abiding: the one mind is itself the seed of the fruit of buddhahood. Therefore, when the Tathāgata attains this one Dharma, he is endowed with all dharmas. For this reason, in a single fine dust mote or a single pore of skin, which are completely equal to immeasurable dust motes and pores, the Tathāgata expounds all dharmas therein; the principles of Dharma are layered upon layer, inexhaustible. Because it is layered upon layer with subtlety, he pities sentient beings who do not know the subtlety of the mind and merely chase after the coarse and superficial. If they awaken, without the interval of a kṣaṇa they instantly attain the fruit of buddhahood. Therefore the Śūraṅgamasūtra says: "In the snap of a finger one transcends the stage of no-more-learning." Like a jewel in a dark room, as soon as an orchid-candle is lit, it all appears at once. Hence it is said: "The mind opens and the intent is resolved; one attains the purity of the Dharma eye." It is also said: "The mind's eye opens to brightness." Because one sees the substance of the dharmadhātu, and inside or outside the mind there is not the slightest characteristic of a speck of dust, one attains the bright purity of the Dharma eye. If one sees existence or non-existence, these all become obstructing cataracts. Thus we know that not only is the mind the gate of Buddha-activities, it is even the root of the myriad practices and myriad virtues numerous as the sands of the Ganges. As the Yogācārabhūmiśāstra says: "If someone asks, 'What does a bodhisattva take as root?' one should determinately answer, 'Great compassion is taken as root.'" The Mahāparinirvāṇasūtra says: "If someone asks, 'What is the root of all goods?' one should say it is loving-kindness. By this meaning, it is truly not false. Good sons, being able to do good is called true contemplation; true contemplation is precisely called loving-kindness. Loving-kindness is the Tathāgata; loving-kindness is the Great Vehicle." Now, that which is called "true contemplation" is nothing other than the true and real mind. If one enters into the mirror of the source, it is like dwelling in a sandalwood chamber: purely one without mixture, serene and blended. In thought after thought one fully realizes the Dharma gate; at step after step one visits good spiritual friends. As in the Avataṃsakasūtra: sometimes by voice, sometimes by manifesting wondrous form, sometimes by extraordinary fragrance, sometimes by supreme taste, sometimes by wondrous touch, sometimes by the Dharma mirror, or by the inner six sense faculties, or the four deportments, or disciples and figures, or all that is done, or following the correct Dharma, or inversely applying heterodox ways—wherever there is seeing or hearing, all can gather beings. Therefore the "Chapter on Entering the Dharmadhātu" says: "From a single pore of skin, the wondrous Dharma voices of all buddhas issue forth." And a verse says: "The various jeweled nets strike against each other, proclaiming the voice of the Buddha without end." Also, a verse in the "Chapter on Samantabhadra's Conduct" says: "The Buddha speaks, the bodhisattvas speak, the lands speak, sentient beings speak; all throughout the three times speak." Furthermore, in the Ghanavyūhasūtra, Bodhisattva Vajragarbha emits sound from the pores of his entire body to expound the Dharma. Therefore, horizontally encompassing all places in the ten directions, and vertically penetrating all times in the three boundaries, the wheel of the Dharma is constantly turned without interruption and without end. Hence a verse in the "Chapter on Asamkhyeyas" says: "Each and every one of those tathāgatas emits ineffable brahma-sounds; within each and every one of those brahma-sounds, they turn the ineffable pure wheel of the Dharma; within each and every one of those wheels of the Dharma, they rain down ineffable sūtras; within each and every one of those sūtras, they discriminate ineffable dharmas; within each and every one of those dharmas, they further speak ineffable dharmas, and so forth." Thus we know that if one accords with the intent and unites in secret with the source, though no Dharma is spoken, touching objects one constantly hears the wondrous voice. But if conditions are contrary and obstacles are deep, even if dwelling in the assembly of the Buddha, when it is spoken one will not hear a single character. Just as when the secret teaching is expounded, those sharing the same mat hear differently; just as when the Huayan source is discussed, the two vehicles do not see it. It can be called profound and unfathomable—except only for those who have planted the good roots of the marks of the Tathāgata—supremely wondrous and hard to conceive, not entering into the hands of any other sentient beings. Again, the Zahuayan shi lun says: "The reason sentient beings transmigrate in birth and death and do not attain the true Way is truly because they do not recognize the source of the mind. If they recognize the source of the mind, they are able to abandon heterodox attachments and return to the correct Way." It further says: "The mind and consciousness of all sentient beings reach universally to the ten directions in a single kṣaṇa, swift and without delusion, passing directly through stone walls, fearless wherever they reach, like a lion." As a sūtra says: "Dwelling within the chest of a lion." Thus we know that the one mind is the dharmadhātu, and the dharmadhātu is the one mind, covering the ten directions without exposing a single thread of hair. How could it be that only the mind is endowed with it? The body also universally contains it. Moreover, among the ten bodies, there are the land body and the space body; how could it not be endowed with them? As the Dhyānapāramitā says: "The inner world of the bodies of sentient beings and the outer lands are intimately connected in meaning. When a practitioner, by the power of samādhi, wisdom, vows, and knowledge, attentively contemplates the body, he immediately knows that this body fully emulates all mundane and supramundane matters of heaven and earth. Why is this? As for the marks of such a body, the round head resembles heaven; the square feet emulate earth. Inside there is the element of space, which is itself empty space. The abdomen is warm, emulating spring and summer; the back is rigid and firm, emulating autumn and winter. The four limbs embody the four seasons. The twelve major joints emulate the twelve months; the three hundred and sixty minor joints emulate the three hundred and sixty days. The breath coming out of the nose and mouth emulates the winds of mountains, marshes, ravines, and valleys. The eyes emulate the sun and moon; the opening and closing of the eyes emulates day and night. The hair emulates the stars; the eyebrows are the Northern Dipper; the blood vessels are the rivers; the bones are jade and stone." > — English (machine translation) (machine translation) - [Previous: 24.7.7](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.7) - [Next: 24.7.9](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.9) - [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.24.7.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.24.7.8](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.8) · Pramāṇa