[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) › 25.2 # 宗鏡錄 25.2 宗鏡錄 25.2 - **Language:** Classical Chinese ### [25.2](https://indike.org/pramana/in.bauddha.taisho.2016.25.2) 夫一代時教。了義諸經。雖題目不同。能詮有別。皆目一心之旨。終無識外之文。凡挂一言。盡歸宗鏡。橫周法界。皆同此釋。如稱妙法蓮華經者。妙法即是絕待真心。稱之曰妙。蓮華以出水無著為義。即喻心性。隨流墮凡而不染垢。返流出塵而不著淨。乃至下之七喻。比況皆同。火宅。即是第八識體。起四倒八苦之火。燒三界五陰之身。鬼神。配利使諸見之邊邪。禽蟲。喻鈍使根隨之煩惱。乃至一切經教。無量法門。或譬喻說。或因緣說。或廣略說。或橫竪說。所有名相句義。皆是心王心所之法。若迷一念心。執著外境。隨處生著。即入火宅義。若悟一念心。通達一切。無非實相。即出火宅義。但是生煩惱時有業留處。即是繫縛。即是生死。若了煩惱性空無有業處。即是解脫。即是得道。如思益經云。佛言。我坐道場時。唯得顛倒所起煩惱畢竟空性。以無所得故得。以無所知故知。如云不得一法。即與授記。是斯旨也。若信解品內。法喻之文。長者。即是心王。窮子。即是妄念。一念纔起。五陰俱生。背覺合塵。名為捨父。伶俜五趣。號五十年。歸家。是返本還原。付財。是悟心得記。三草二木。同會一心。化壘草庵。即示真實。繫珠。指懷中之佛性。鑿井出心地之智泉。乃至觀音品中云。若三千大千國土滿中怨賊者。即眾生十使利鈍煩惱。遍一切處惱亂行人。稱為怨賊。若遇順境而起軟賊。即是華箭射體。若遇逆緣而起強賊。即是毒箭入心。利使見賊煩惱遍一切處者。如經云。處處皆有。魑魅魍魎。以依言執法。隨處起見解故。若鈍使怨怨煩惱遍一切處者。如經云。諸惡蟲輩。交橫馳走。以觸目覩境。逆順交馳。念念憎愛。隨處動結故。有一商主者。即是心王。將諸商人者。即是眼等六識。商人。貨易珍寶義。若眼商人。被色塵所易。貨眼自性之珍寶。若耳商人。被聲塵所易。貨耳自性之珍寶等。齎持重寶者。即是俱懷佛性。經過險路者。即是三界之險有。六趣之迷津。其中一人作是唱言者。即是意根能起隨念計度之分別。常引導五根入於善惡。諸善男子。勿得恐怖。汝等應當一心稱觀世音菩薩名號。是菩薩能以無畏施於眾生。汝等若稱名者。於此怨賊。即得解脫者。若了一心。則無外境。眼不為色所劫。乃至意不為法所劫。即當處解脫。所以華嚴經頌云。一中解無量。無量中解一。了彼互生起。當成無所畏。即是於一心中。能了萬法。互生互滅。無有自性。萬境皆空。不為所怖。即是以無畏施於眾生。於此根塵怨賊。即時解脫。眾商人聞。俱發聲言。南無觀世音菩薩。稱其名故。即得解脫者。六根都會一心。即是俱發聲言。纔了唯心。諸境自滅。即是稱其名故即得解脫。以無法對治。不生欣慼故。所以方便品云。十方佛土中。唯有一乘法。如法華名相云。經云。色涅槃。受想行識涅槃。此中亦爾。色法華。受想行識法華。經云。色非染非淨。色生般若生。色性虛微名妙色。體。自離假名為法。色無塵垢。借喻蓮華。文字性空。目之為經。經者。以身心為義。如來在乎陰界。陰界即如。何異之有。略統始終以為心要。啟發心路。名之為序。悟心將發。達本來空。即是悟佛知見。一色寂滅。一切色亦然。一切聲亦然。即是十方佛同說法華。諸法從本來。常自寂滅相。此是何物法。並是眼法。乃至意法。身心皆寂滅。佛子。行此寂滅道。即是佛也。所以古師云。妙法者。是如來靈智體也。或名大方廣佛華嚴經者。大方廣者。是一心所證之法。佛華嚴者。即一心能證之人。攝所歸能。人法冥合。皆是一心。大者。即是凡聖一心真如體大。以真如性遍一切處故。方者。即是真如相大。能具足無漏性功德故。廣者。即是真如用大。能生世出世間諸善根故。佛者。是一心無作之果海。華者。是一心萬行之因門。嚴者。是一心妙用之莊嚴。經者。是一心真如無盡之妙理。如破塵所出之卷。仰空所寫之文。乃至八十卷中。所有長行短頌。一文一字。如善財所見五十三位善知識。若人若神。或男或女等。一一皆是自心逐位所證法門。如三乘說解而非行。如說人名字而不識其人。若此宗鏡一乘之理。說者。即行即解。如看其面。不說其名而自識也。或託事說。或立況說。若大乘中所明。託事以顯法。即以異事而顯異法。多是一事表一法。如室表慈悲。衣表忍辱等。今明一事。即法即人。即依即正。具無盡德。隨一事即攝無盡。以稱性為事。事何有盡。從真起相。相復何窮。又三乘所說教門。但以別教而詮別義。所以得理而忘教。若入此圓宗者。而教即是義。以一法纔興。即一切無邊萬法。皆悉同時具足相應故。此一法外。更無餘法。所以經云。知從一法出一切法。而能各各分別演說。以一切法種種義。究竟皆是一義故。以一心能生一切萬法。演出無邊義趣。展即遍滿法界。還攝種種法義。歸於一心。不動一心。而演諸義。不壞諸義。而顯一心。即卷常舒。如來於一言語中。演說無邊契經海。即舒常卷。一切法門無盡海。同會一法道場中。如草木四微。從地而生。還歸地滅。猶波浪鼓動。依水而起。還復水源。故經頌云。佛智通達淨無礙。一念普知三世法。皆從心識因緣起。生滅無常無自性。故清涼疏云。華嚴經者。統唯一真法界。謂總該萬有。即是一心也。或名維摩經者。此云淨名。即是一切眾生自性清淨心。此心弗澄而自清。弗磨而自瑩。處凡而不垢。在聖而不淨。故云自性清淨。所言名者。以心無形。但有名故。文中所說。以四海之渺瀰。攝歸毛孔。用須彌之高廣。內入芥中。飛佛土於十方。未移本處。擲大千於界外。含識莫知。日月懸於毫端。供具現於體內。腹納劫燒之焰。火事如然。口吸十方之風。身無損減。斯皆自心轉變。不動而遠近俄分。一念包容。無礙而大小相入。天台疏云。以須彌之高廣。內芥子中。無所增減。須彌山王本相如故。而四天王忉利諸天。不覺不知己之所入。唯應度者。乃見須彌入芥子中。是名不可思議解脫法門。又以四大海水入一毛孔。不嬈魚鼈黿鼉水性之屬。而彼大海本相如故。諸龍鬼神阿脩羅等。不覺不知己之所入。於此眾生。亦無所嬈。此是明不思議之大用也。正以實慧與真性合。故得有斯莫測之用。此如大智論偈云。水銀和真金。能塗諸色像。功德和法身。處處應現往。若須彌高廣。內於芥子而無增減。亦不迫迮。不覺不知者。具不思議解脫者。迹居依報之境。得自在也。此義難解。有師言。神力能爾。今謂不思議性。非天人脩羅佛之所作。神力何能爾。有師言。小無小相。大無大相。故得入也。今謂小是小。大是大。是自性小大。不得相入者。小大大小。既是他性之小大。何得入也。今解。華嚴經。明一微塵有大千經卷。觀眾生一念無明心。即是如來心。若見此心。則能以須彌入芥子。無相妨也。下諸不思議事。窮劫說不能盡。皆是此意耳。所以然者。此經云。諸佛解脫。當於眾生心行中求。若觀眾生心行。得諸佛解脫。住此解脫。則能現如是種種不思議事也。所以然者。諸方便教。明二乘得偏真之理解脫。是思議解脫。如得玻璃珠。不能雨寶。大乘圓教。明菩薩中道圓真真性解脫。即是不思議解脫。如得如意珠。能雨大千寶也。見眾生心行真性。得芥子須彌真性。一如無二如。若得芥子真性之小。能容須彌之大。得須彌真性。則須彌之大。不礙芥子之小。舉此一意。可以例下諸事也。而言其中眾生不覺。唯應度者乃能見之者。眾生既不見小大真性之理。豈覺知也。其有得度之機。即見此事也。又若能觀此真性。入觀行即。相似即。因此必得如來滅度。故言乃能見之。故法華經明六根清淨云。唯獨自明了。餘人所不見也。經言。又以四大海水入一毛孔者。正報得自在也。若會海水不思議真性。即是一毛不思議真性者。能以海水入一毛孔。於正報之身。無所妨損也。輔行記釋云。且約一念剎那心所起。故言小也。即此一念。具足法身一切佛法。即是能容須彌之大。大小常遍。理事無礙。事理本來相即故。所以不斷煩惱而入涅槃。只指凡夫一念剎那心。具足難思法身之體。本來相在故。是故方便教中之人。迷於相在不思議理。縱聞常住。解惑分岐。故別教道中。仍存異解。唯於圓教。始末一如。故五分法身。不逾凡質。所以云。欲見如來心。但觀眾生心。則諸佛眾生。是名。心常契旨。有識無情。是號。法本同原。認名號而世諦成差。觀體性而真門一等。法華經法師功德品云。菩薩於淨身。悉見世所有。唯獨自明了。餘人所不見。古釋云。何意不見。有我相故耳。無我即見性。了人法二空。真心自現。即是淨身。於真心中。世間所有一切境界悉於中現。故首楞嚴經云。諸法所生。唯心所現。性空無伴名獨。若取陰界入。即名餘人。為陰所覆。不見自性。龐居士偈云。居士元無病。方丈現有疾。唯憂二乘者。緣事不得出。所以訶穢食。純說波羅蜜。上方一盂飯。氣滿於七日。不假日月光。心王照斯室。文殊問不二。忘言功自畢。過去既如然。現在還同一。若能達此理。無求總成佛。牛頭淨名私記云。經明於一毛孔中見摩耶身。摩耶胎中行無量步。如不可說微塵世界闊。一日行無量步。是何物法門。亦作室中容三萬二千師子座說。又作須彌入芥子說。涅槃經中。作藕絲懸須彌山說。大品中作針鋒上無邊身菩薩名說。只是一意。一解千從。當於觀智心行中求。若事相上看終不得。經云。是名不可思議解脫法門。明一切法。當體自解脫。色大故般若大。色如虛空。萬法例爾。故知諸佛凡有所說。雖約事言。皆是即相明宗。終無別意。故法華經云。十方諦求更無餘乘。唯宗一法矣。 > Now, the teachings of the entire period of the Buddha’s lifetime, the definitive sūtras—though their titles differ and what they express varies—all point to the import of the one mind; ultimately there are no texts outside of consciousness. Whatever single word is uttered, it all returns to the mirror of the source; horizontally spanning the dharmadhātu, all are identical to this explanation. > > For example, what is called the \*Saddharmapuṇḍarīkasūtra\* \[Lotus Sūtra\]: the "sublime Dharma" (\*saddharma\*) is precisely the absolute, true mind; hence it is called "sublime." The "lotus flower" (\*puṇḍarīka\*) takes as its meaning rising out of the water without clinging; that is, it is a metaphor for the nature of the mind: flowing along with the current and falling into the ordinary, it is not defiled by impurities; turning against the current and emerging from the dust, it does not cling to purity. The same comparison applies all the way through the seven metaphors below. > > The "burning house" is precisely the substance of the eighth consciousness, which gives rise to the fire of the four inversions and the eight sufferings, burning the body of the three realms and the five aggregates. The "ghosts and spirits" correspond to the sharp fetters—the peripheral and deviant forms of various views. The "birds and beasts" symbolize the dull fetters—the root and secondary afflictions (kleśa and upakleśa). Extending to all scriptural teachings and immeasurable Dharma gates—whether explained through metaphors, through causes and conditions, broadly or briefly, horizontally or vertically—all of their names, characteristics, sentences, and meanings are phenomena of the mind king and mental factors (citta and caitta). > > If one is deluded about a single thought-moment of the mind and clings to external objects, giving rise to attachment everywhere, this is the meaning of entering the burning house. If one awakens to a single thought-moment of the mind and thoroughly penetrates everything as nothing other than the true characteristic \[of reality\], this is the meaning of exiting the burning house. Whenever afflictions arise, there is a place where karma remains; this is precisely bondage, precisely saṃsāra. If one understands that the nature of afflictions is empty and that there is no place for karma, this is precisely liberation, precisely attaining the Way. > > As the \*Viśeṣacintibrahmaparipṛcchāsūtra\* states: > \> The Buddha said: "When I sat at the site of enlightenment, I attained only the ultimate emptiness of the afflictions arising from inversion. Because there is nothing to attain, it is attained; because there is nothing to know, it is known." > > As it is said, not attaining a single dharma, one is then given the prophecy \[of buddhahood\]—such is this import. > > As for the text of the dharma and its metaphor in the "Faith and Understanding" chapter: the "elder" is precisely the mind king; the "destitute son" is precisely false thoughts. As soon as a single thought arises, the five aggregates arise together; turning one's back on awakening and uniting with the dust is called "abandoning the father." Wandering destitute through the five destinies is styled "fifty years." "Returning home" is returning to the root and restoring the source. "Bequeathing the wealth" is awakening to the mind and receiving the prophecy. The three grasses and two trees together converge in the one mind; transforming and erecting the thatched hut precisely reveals the true reality; the fastened jewel points to the buddha-nature within the bosom; digging a well produces the wisdom-spring of the mind ground. > > Furthermore, as stated in the "Avalokiteśvara" chapter: > \> "If across a great trichiliocosm filled with enemy bandits..." > > This refers to sentient beings' sharp and dull afflictions of the ten fetters, which everywhere disturb and harass practitioners, and are called "enemy bandits." If one encounters favorable circumstances and gives rise to soft bandits, this is a flower-tipped arrow shooting the body. If one encounters adverse conditions and gives rise to strong bandits, this is a poisoned arrow piercing the heart. When the view-bandits of the sharp fetters are everywhere, it is as the sūtra says: > \> "Everywhere there are chimera, mountain-ogres, and water-sprites," > > because people grasp at dharmas based on words and give rise to views everywhere. When the grudge-bearing afflictions of the dull fetters are everywhere, it is as the sūtra says: > \> "All the evil insects crisscross and scurry about," > > because encountering objects with the eyes, adverse and favorable conditions race together, with hatred and love in every thought-moment, stirring fetters everywhere. > > "There is a merchant leader": this is the mind king. "Leading various merchants": these are the six consciousnesses, such as the eye \[consciousness\]. "Merchants" has the meaning of trading rare jewels: if the eye-merchant is traded away by the dust of forms, it barters away the rare jewel of the eye's own-nature; if the ear-merchant is traded away by the dust of sounds, it barters away the rare jewel of the ear's own-nature, and so forth. "Carrying heavy treasures" means all possess the buddha-nature. "Passing through a perilous road" refers to the perilous existence of the three realms and the deluded fords of the six destinies. > > "One among them called out": this is the mental sense-faculty (manas) being able to generate discriminations of following thoughts and reckoning, constantly leading the five sense faculties into good and evil. "Good sons, do not be afraid. You should single-mindedly recite the name of Avalokiteśvara Bodhisattva. This bodhisattva can bestow fearlessness upon sentient beings. If you recite the name, you will immediately be liberated from these enemy bandits": if one understands the one mind, there are no external objects. The eye is not plundered by form, up to the intellect is not plundered by dharmas—that is, liberation right where one is. > > Therefore, a verse in the \*Avataṃsakasūtra\* says: > \> "In one, understand the immeasurable; / in the immeasurable, understand the one. / Understanding their mutual arising, / one will achieve fearlessness." > > This means that within the one mind, one is able to understand that the ten thousand dharmas mutually arise and mutually cease without any own-nature; the ten thousand objects are all empty, so one is not terrified by them. This is "bestowing fearlessness upon sentient beings." From these enemy bandits of sense faculties and dusts, one is instantly liberated. > > "The merchants heard this and all together cried out: 'Homage to Avalokiteśvara Bodhisattva!' Because they recited the name, they were immediately liberated": the six sense faculties all converging in the one mind is "all together crying out." As soon as one understands mind-only, the various objects naturally cease; this is "because they recited the name, they were immediately liberated." Because there are no dharmas to counter, neither joy nor sorrow arises. Hence, the "Expedient Means" chapter says: > \> "In the Buddha lands of the ten directions, there is only the Dharma of the One Vehicle." > > As the \*Fahua mingxiang\* says: The sūtra states, "Form is nirvāṇa; feeling, perception, volitional formations, and consciousness are nirvāṇa." Here it is also like this: form is the Lotus; feeling, perception, volitional formations, and consciousness are the Lotus. The sūtra states: "Form is neither defiled nor pure. When form arises, prajñā arises. The nature of form is subtle and tenuous, called sublime form." Substance inherently free from provisional designations is called Dharma. Form is without dust or defilement, which is metaphorically compared to the lotus. The nature of writing is empty, which is termed the sūtra. "Sūtra" takes body and mind as its meaning. The Tathāgata resides in the aggregates and realms; the aggregates and realms are precisely suchness—what difference could there be? > > Briefly unifying beginning and end is taken as the core of the mind; opening the path of the mind is called the preface. When the awakened mind is about to unfold and thoroughly realizes original emptiness, this is awakening to the Buddha’s knowledge and vision. When one form is quiescently extinguished, all forms are also like this; all sounds are also like this. This is the Buddhas of the ten directions simultaneously expounding the Lotus. "All dharmas from their very origin are constantly of quiescently extinguished characteristics"—what kind of dharmas are these? They are all eye-dharmas, up to mind-dharmas; body and mind are both quiescently extinguished. Disciples of the Buddha, practicing this path of quiescence and extinction, are precisely the Buddha. Therefore, ancient masters said: "Sublime Dharma is the substance of the Tathāgata's numinous wisdom." > > Alternatively, it is called the \*Mahāvaipulyabuddhāvataṃsakasūtra\*. "Great, vast, and broad" (\*mahāvaipulya\*) is the Dharma realized by the one mind. "Buddha-adornment" (\*buddhāvataṃsaka\*) is the person capable of realizing it through the one mind. Integrating the object into the subject, person and Dharma merge; all are the one mind. "Great" is the greatness of the substance of true suchness (tathatā) of the one mind of ordinary beings and sages, because the nature of true suchness pervades all places. "Square" \[broad\] is the greatness of the characteristics of true suchness, being able to fully possess the untainted qualities of its nature. "Vast" is the greatness of the function of true suchness, being able to produce all worldly and transworldly wholesome roots. > > "Buddha" is the unconditioned ocean of fruition of the one mind. "Flower" \[avataṃsaka\] is the causal gate of the myriad practices of the one mind. "Adornment" is the adornment of the sublime function of the one mind. "Sūtra" is the inexhaustible sublime principle of the true suchness of the one mind, like the scroll emerging from the crushed mote of dust, or the text written looking up into empty space. Down to the eighty fascicles, all the prose and short verses, every single character and word—like the fifty-three spiritual friends seen by Sudhana, whether humans or spirits, male or female—each and every one is a Dharma gate realized stage by stage by one's own mind. > > As for the Three Vehicles, they speak of understanding but not practice, like reciting a person's name without knowing the person. If it is the principle of the One Vehicle of this Mirror of the Source, speaking it is itself practice and understanding, like seeing their face: without speaking their name, one naturally knows them. Sometimes it is explained by relying on events; sometimes it is explained by establishing analogies. In what is explained in the Mahāyāna, relying on events to reveal the Dharma means using different events to reveal different dharmas; mostly, one event represents one dharma, such as a room representing compassion or clothing representing patience. Now, it is made clear that a single event is both the Dharma and the person, both the dependent and the primary \[retribution\], endowed with inexhaustible virtues. In accordance with a single event, it embraces the inexhaustible; since it accords with the nature to be an event, how could an event have an end? Arising characteristics from the real, how could characteristics be exhausted? > > Moreover, the teachings expounded by the Three Vehicles only use distinct teachings to interpret distinct meanings, so when one attains the principle, one forgets the teaching. If one enters this Perfect School, then the teaching is itself the meaning, because as soon as a single dharma arises, all the boundless ten thousand dharmas simultaneously and fully correspond. Outside of this single dharma, there are no other dharmas. Therefore, the sūtra says: "Knowing that all dharmas emerge from a single dharma, one is able to distinguish and explain them respectively, because the various meanings of all dharmas are ultimately a single meaning." Because the one mind can give rise to all the myriad dharmas, unfolding boundless meanings and directions, when expanded, it fills the dharmadhātu; gathering back the various dharmas and meanings, they return to the one mind. Without moving the one mind, it expounds all meanings; without destroying all meanings, it reveals the one mind. > > Being rolled up, it is constantly unfolded: "The Tathāgata, in a single utterance, expounds the boundless ocean of sūtras." Being unfolded, it is constantly rolled up: "The inexhaustible ocean of all Dharma gates gathers together within the bodhimaṇḍa of a single dharma." Just as the four subtle elements of grasses and trees arise from the earth and return to the earth in extinction, and like billows and waves surging up, arise depending on water and return to the water's source. Hence, a sūtra verse says: > \> "The Buddha's wisdom penetrates cleanly without obstruction; / in a single thought-moment, it universally knows the dharmas of the three times. / They all arise from causes and conditions of the mind and consciousness; / arising and ceasing, impermanent, without own-nature." > > Therefore, Qingliang's commentary says: "The \*Avataṃsakasūtra\* is unified solely as the one true dharmadhātu; that is to say, completely encompassing all existents, it is precisely the one mind." > > Alternatively, it is called the \*Vimalakīrtisūtra\*. Here \[in Chinese\] it is translated as "Pure Name" (\*Jingming\*), which is precisely the intrinsically pure mind of all sentient beings. This mind is pure of itself without being filtered, and bright of itself without being polished; it is not defiled when dwelling among the ordinary, nor is it purified when among the sages; hence it is called "intrinsically pure." As for what is called "name," because the mind has no physical form, it only has a name. > > What is explained in the text—gathering the vastness of the four oceans into a single pore; fitting the height and breadth of Mount Sumeru inside a mustard seed; flying the Buddha lands across the ten directions without moving from their original place; casting the trichiliocosm beyond the world without sentient beings knowing; suspending the sun and moon on the tip of a fine hair; manifesting offerings within the body; holding the flames of the kalpa-fire in the belly while the burning continues as before; inhaling the winds of the ten directions into the mouth without the body being harmed—these are all transformations of one's own mind: without moving, far and near are suddenly distinguished; a single thought-moment encompasses everything, and without obstruction, the large and small enter one another. > > Tiantai's commentary states: > \> "Fitting the height and breadth of Sumeru inside a mustard seed without increase or decrease, the original appearance of Mount Sumeru, king of mountains, remains as before, yet the Four Heavenly Kings and the Trāyastriṃśa gods are unaware and unconscious of where they have entered. Only those who should be saved see Sumeru enter into the mustard seed. This is named the inconceivable liberation Dharma gate. Furthermore, putting the waters of the four great oceans into a single hair-pore does not disturb the fish, softshell turtles, sea turtles, gavials, and other aquatic creatures, while the original appearance of those great oceans remains as before; the dragons, ghosts, spirits, asuras, and so forth are unaware and unconscious of where they have entered, and to these sentient beings there is also no disturbance. This reveals the great function of the inconceivable. Precisely because real wisdom unites with the true nature, one is able to possess this unfathomable function." > > This is just as a verse in the \*Mahāprajñāpāramitopadeśa\* says: > \> "When mercury is blended with real gold, / it can coat various colored images. / When merit is blended with the dharmakāya, / it responds and manifests everywhere." > > If the height and breadth of Sumeru are placed inside a mustard seed without increase or decrease, without crowding, and without \[sentient beings\] being aware or conscious, then those who possess inconceivable liberation, while dwelling in the realm of dependent retribution, attain mastery. This meaning is difficult to understand. One master said: "Spiritual power can do this." Now we say: the inconceivable nature is not created by devas, humans, asuras, or buddhas; how could spiritual power do this? Another master said: "The small has no characteristic of smallness; the large has no characteristic of largeness; therefore, they can enter each other." Now we say: the small is small, the large is large; if they are small and large by own-nature, they could not enter each other. If small is large and large is small, since they would be small and large by other-nature, how could they enter? Now it is explained: The \*Avataṃsakasūtra\* reveals that a single mote of dust contains the sūtra scrolls of a trichiliocosm; contemplating sentient beings' single thought-moment of ignorance, it is precisely the Tathāgata's mind. If one sees this mind, one can put Sumeru into a mustard seed without mutual hindrance. The various inconceivable matters below, though explained for an exhaustive kalpa, cannot be exhausted; they are all of this intent. > > Why is this so? This sūtra says: "The liberation of all buddhas should be sought within the mental activities of sentient beings." If one contemplates the mental activities of sentient beings and attains the liberation of all buddhas, dwelling in this liberation, one can manifest such various inconceivable matters. Why is this so? The various expedient teachings explain that the two vehicles attain the liberation of the partial truth of principle, which is conceivable liberation, like obtaining a glass bead that cannot rain jewels. The Mahāyāna Perfect Teaching explains that the bodhisattva's liberation of the true nature of the middle way's perfect truth is inconceivable liberation, like obtaining a wish-fulfilling jewel that can rain the treasures of a trichiliocosm. > > Seeing the true nature of the mental activities of sentient beings, one attains the true nature of the mustard seed and Sumeru; it is one suchness, without two suchnesses. If one attains the smallness of the true nature of the mustard seed, it can contain the largeness of Sumeru; if one attains the true nature of Sumeru, then the largeness of Sumeru does not hinder the smallness of the mustard seed. Raising this one meaning, the various matters below can be understood by analogy. As for saying that the sentient beings within are unaware, and only those who are to be saved can see it: since sentient beings do not see the principle of the true nature of the small and large, how could they be aware or know? Those who have the capacity to attain salvation immediately see this matter. Moreover, if one can contemplate this true nature and enter the stage of practice-identity or resemblance-identity, because of this, one will certainly attain the Tathāgata's extinction; hence it is said, "only then can they see it." Thus, the \*Lotus Sūtra\*, explaining the purification of the six sense faculties, says: "Only oneself alone clearly understands; other people do not see it." > > The sūtra says: "Furthermore, placing the waters of the four great oceans into a single hair-pore" refers to attaining mastery in the primary retribution. If one understands that the inconceivable true nature of the ocean water is precisely the inconceivable true nature of a single hair, one can put the ocean water into a single hair-pore without hindrance or harm to the body of primary retribution. > > The \*Fuxing ji\* explains: > \> "Taking it temporarily in terms of what arises in a single thought-moment of the mind, it is therefore called small. This very single thought-moment is fully endowed with all the buddhadharmas of the dharmakāya; this is being able to contain the largeness of Sumeru. The large and small are constantly pervasive; principle and phenomena are unhindered; phenomena and principle are originally mutually identical. Therefore, without cutting off afflictions, one enters nirvāṇa; this only points to the ordinary person's single thought-moment of the mind, fully endowed with the inconceivable substance of the dharmakāya, originally mutually inherent." > > Therefore, people in the expedient teachings are deluded about the inconceivable principle of mutual inherence; even if they hear of the eternal abiding, their understanding and delusion branch apart. Hence, along the path of the Separate Teaching, divergent understandings are still maintained; only in the Perfect Teaching are beginning and end one suchness. Therefore, the five-part dharmakāya does not exceed the ordinary frame. Hence it is said: "If you wish to see the Tathāgata's mind, just contemplate the mind of sentient beings." Then "buddhas" and "sentient beings" are names; the mind constantly tallies with the purport. "Conscious" and "insentient" are designations; dharmas originally share the same source. Recognizing names and designations, mundane truth generates distinctions; contemplating the essential nature, the gate of the real is uniform. > > The "Merits of the Dharma Master" chapter of the \*Lotus Sūtra\* states: > \> "The bodhisattva in a pure body / sees all that exists in the world; / only oneself alone clearly understands, / other people do not see it." > > An ancient commentary explains: > \> "Why do they not see? It is simply because they have the characteristic of a self. Without a self, one sees the nature; understanding the emptiness of both person and dharmas, the true mind naturally manifests, which is the pure body. Within the true mind, all the realms existing in the world manifest therein." > > Hence, the \*Śūraṅgamasūtra\* says: "What all dharmas produce is only what the mind manifests." Being empty of nature and without a companion is called "alone." If one grasps at the aggregates, realms, and sense fields, one is called "other people"; covered by the aggregates, they do not see their own-nature. > > Layman Pang's verse says: > \> "The layman originally has no sickness; / in his ten-foot-square room, he now manifests an ailment. / He only worries about those of the Two Vehicles, / who cling to phenomena and cannot get out. / Therefore he rebukes defiled food, / and purely expounds the pāramitās. / A single bowl of rice from above / keeps its aroma full for seven days. / Without relying on the light of sun and moon, / the mind king illuminates this room. / Mañjuśrī inquires about non-duality; / forgetting words, the work naturally finishes. / Since the past was like this, / the present is still the same one. / If one can penetrate this principle, / without seeking, all become buddhas." > > The \*Niutou Jingming siji\* says: > \> "The sūtra explains that within a single hair-pore, one sees Māyā's body; in Māyā's womb, she walks immeasurable steps, as wide as ineffable dust-mote worlds, walking immeasurable steps in a single day. What kind of Dharma gate is this? It is also explained as the room containing thirty-two thousand lion seats; it is also explained as Sumeru entering a mustard seed. In the \*Mahāparinirvāṇasūtra\*, it is explained as a lotus fiber suspending Mount Sumeru. In the \*Pañcaviṃśatisāhasrikā-prajñāpāramitāsūtra\*, it is explained as the name of the Boundless Body Bodhisattva on the tip of a needle. It is only one meaning; with one understanding, a thousand follow. One should seek it within the mental activities of contemplative wisdom; if one looks at it in terms of phenomenal characteristics, one will never grasp it." > > The sūtra says: "This is named the inconceivable liberation Dharma gate," making clear that all dharmas are liberated in their very substance. Because form is great, prajñā is great; form is like empty space, and the ten thousand dharmas are likewise. Therefore, know that whatever all buddhas have expounded, though spoken in terms of phenomena, all clarify the source right through the characteristics; ultimately there is no other meaning. Hence the \*Lotus Sūtra\* says: "Searching in the ten directions, there is no other vehicle"; it only takes the one Dharma as the source. > — English (machine translation) (machine translation) - [Previous: 25.1](https://indike.org/pramana/in.bauddha.taisho.2016.25.1) - [Next: 25.3](https://indike.org/pramana/in.bauddha.taisho.2016.25.3) - [Up: 25](https://indike.org/pramana/in.bauddha.taisho.2016.25) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.25.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.25.2](https://indike.org/pramana/in.bauddha.taisho.2016.25.2) · Pramāṇa