[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) › 25.4 # 宗鏡錄 25.4 宗鏡錄 25.4 - **Language:** Classical Chinese ### [25.4](https://indike.org/pramana/in.bauddha.taisho.2016.25.4) 答。性非性故。如像入鏡中。像如本而鏡中現。鏡如本而容眾像。俱無增減。以無性故。一念入一切世界不思議住故。是故心藏功德無邊。或云金剛般若波羅蜜經者。即是本心不動。喻。若金剛。般若真智。乃靈臺妙性。達此而即到涅槃彼岸。昧此而住生死迷津。文中所說應無所住而生其心者。起念即是住著。心若不起。萬法無生。即心遍一切處。一切處遍心。如是了達。頓入自宗。故云若是經典所在之處。則為有佛。以心遍即法遍。以法即佛故。以智通即境通。以境即心故。如華嚴經云。如來成正覺身。究竟無生滅故。如一毛孔遍法界。一切毛孔悉亦如是。當知無有少許處空無佛身。何以故。如來成正覺時。無處不至故。是以若不悟自心遍一切處。則心外見法。顛倒輪迴。豈得稱正遍知成善逝之者。如經云。凡所有相。皆是虛妄。若見諸相非相。則見如來。以瞥有一毫起處。悉落見聞。從分別生。俱非真實。若不達無相即相。則是取相凡夫。若了相即無相。則成唯心大覺。既不可取相求悟。亦不可離相思真。不即不離。覺性自現。又云。一切諸佛及諸佛阿耨多羅三藐三菩提法。皆從此經出。以十方三世一切如來悟心成佛。乃至三寶四諦。並從心出。覺此名佛。軌此名法。和此名僧。金剛辯宗云。金剛般若波羅蜜經者。一切如來悟心之門也。了無明之妄心。即妙慧之真心。故曰悟心。經云。過去心不可得。現在心不可得。未來心不可得。悟三世之妄心不可得而有真心。故曰悟心。般若不壞假名論云。若菩薩心不住法而行布施。如人有目。日光明照。見種種色者。如人有目者。得無生忍也。日光明照者。決定了知諸法無性。見種種色者。悟一切法。不生不滅。不斷不常。不一不異。不來不出。無所得等。菩薩如是行不住施。速成正覺。得大涅槃。釋曰。云何行不住施速證菩提。以了一切法即心自性。不住於法。寂照無涯。成觸目之菩提。得現前之三昧。若住一法。為境所留。失心智之光。入愚癡之闇。金剛經義云。常見自性。念念不離。故云佛在。正見性時。恒沙數劫只如今時。故名爾時。知心是佛。即是佛付囑。了。於法應無所住行於布施。十方國土中。唯有一乘法。只是一心。心即是法。法即是心。更住何法。故言不住。若離心別有法可得。即生執心。住於法相。即是無目之人。故稱最上第一希有之法。修此法者。現世成佛。十方合為一相。見一切佛及諸眾生。本無差別。見三世之事。狀如彈指。此豈不是希有之法。又如諸了義經中云。聽法之眾。從十方世界外來者。即是悟心為來。若迷此宗。乃遠在他方之外。如華嚴論云。十佛剎微塵數世界外來者。明從迷入信。故號為來。言彼世界。中有佛。號不動智者。為明不動智佛。是十方凡聖共有根本之智。明於此。智能起信心。故號之為來。此不動智佛。一切眾生。常自有之。若取相隨迷。即塵障無盡。若一念覺迷達相。即淨若虛空。但為隨迷稱外。悟處言來。而實佛剎本無遠近內外等障。亦無去來。無邊佛剎。不出毛孔微塵之表。今致遠近。意令初信心者。心廣大故。言其從彼世界中來。又明從迷悟入。故言為來。是以入宗鏡中。理當絕學。百氏之說。一教能明。萬化之端。一言可蔽。或云。香積云此有四十二恒河世界者。即是經歷四十二位心地法門。成云。散華瓔珞。空中成四柱之寶臺者。即是常樂我淨一心四德之涅槃。所以華嚴經云。此華蓋等。皆是無生法忍之所生起。或佛言彼時鹿王者。即我身是。即結會古今。明自心一際之法。或教中凡有空中發聲告示。言下息疑者。並是頓悟自心。非他境界。或法華移天人於他土。即是三變心田。或維摩取妙喜來此方。斯乃即穢明淨。或丈室容於高座。寶蓋現於大千。未離兜率已般涅槃。不起樹王。而昇忉利。執手經無量之劫。登閣見三世之因。釋迦眉間出菩薩身雲之眾。普賢毛孔。示諸佛境界之門。小器出無限之嘉羞。仰空雨難窮之珍寶。不動此處。遍坐道場。十剎寶坊。合為一土。聞經於五十小劫。猶若剎那之時。現通七日之中。舒之為一大劫。乃至恒沙法聚。無量義門。舉一例諸。俱不出自心之法。故知菩薩隨世所作。皆表一心。故淨名經云。不捨道法。現凡夫事。如華嚴經云。一念於一切處。為一切眾生示成正覺。是菩薩園林。法身。周遍盡虛空一切世界故。又云。一切菩薩行。遊戲神通。皆得自在。是菩薩宮殿。善遊戲諸禪解脫三昧智慧故。是以正報依報。皆成佛法。所以淨名私記云。取妙喜來此土者。辯於淨穢無二也。彼界雖來入此土。亦不增減。本性如故。雖來畢竟不動。何意如此。好自思之。故知萬法施為。隱顯往復。若事若理。皆不出一真心矣。 > Answer: "Because nature is non-nature. It is like an image entering a mirror: the image remains as it originally was while appearing within the mirror; the mirror remains as it originally was while containing many images; both neither increase nor decrease. Because of having no nature, in a single thought-moment one enters the inconceivable abodes of all worlds. Therefore, the merits of the mind-store are boundless." Or, what is called the Vajracchedikāprajñāpāramitāsūtra is the immobility of the original mind, compared to a vajra; the true wisdom of prajñā is the wondrous nature of the spiritual terrace. Realizing this, one immediately reaches the other shore of nirvāṇa; being ignorant of this, one abides in the deluded ford of birth and death. As for what is stated in the text, that "one should produce the mind that has no place of abiding": to give rise to a thought is precisely to abide and attach; if the mind does not arise, the myriad dharmas are unborn. Then the mind pervades all places, and all places pervade the mind. Realizing it in this manner, one suddenly enters one's own source. Thus it is said: "Wherever this scripture is found, there is a Buddha," because the pervading of the mind is the pervading of phenomena, and because phenomena are the Buddha; because the penetration of wisdom is the penetration of the objective realm, and because the objective realm is the mind. As the Avataṃsaka-sūtra says: "The body of the Tathāgata's perfect awakening is ultimately free of arising and ceasing; as a single pore pervades the dharmadhātu, all pores are likewise so. You should know that there is not the slightest place empty of the Buddha's body. Why is this? Because when the Tathāgata attains perfect awakening, there is nowhere he does not reach." Therefore, if one does not awaken to one's own mind pervading all places, one sees phenomena outside the mind, falling into inversion and saṃsāra—how could one be called an all-knower who has become a Sugata? As the scripture says: "Whatever has characteristics is entirely empty and false; if one sees all characteristics as non-characteristics, one sees the Tathāgata." Because if the slightest hair-tip arises, it entirely falls into seeing and hearing and is born from discrimination, none of it being real. If one does not realize that having no characteristics is itself having characteristics, one is an ordinary being who grasps at characteristics; if one realizes that characteristics are themselves non-characteristics, one becomes the greatly awakened one of mind-only. One can neither grasp at characteristics to seek awakening, nor depart from characteristics to contemplate the real: neither identical nor separate, the nature of awakening appears of itself. It is also said: "All Buddhas and all Buddhas' dharmas of anuttarā-samyak-saṃbodhi come forth from this scripture," because all Tathāgatas of the ten directions and the three times awaken to the mind and become Buddhas, and even the Three Jewels and the Four Noble Truths all come forth from the mind: awakening to this is called Buddha; taking this as a model is called Dharma; being in harmony with this is called Saṅgha. The \*Explication of the Source of the Diamond Sutra\* says: "The Vajracchedikāprajñāpāramitāsūtra is the gate through which all Tathāgatas awaken to the mind. Realizing that the deluded mind of avidyā is the true mind of wondrous wisdom—this is called awakening to the mind. The scripture says: 'The past mind cannot be apprehended; the present mind cannot be apprehended; the future mind cannot be apprehended.' Awakening to the fact that the deluded mind of the three times cannot be apprehended while the true mind exists—this is called awakening to the mind." The \*Treatise on Prajñā Not Destroying Conventional Designations\* says: "'If a bodhisattva's mind does not abide in dharmas while practicing giving, it is like a person with eyes when the sun shines brightly, seeing all kinds of forms.' 'Like a person with eyes' means obtaining anutpattikadharmakṣānti; 'the sun shines brightly' means decisively and completely knowing the lack of nature of all dharmas; 'seeing all kinds of forms' means awakening to all dharmas being neither arising nor ceasing, neither annihilated nor eternal, neither one nor different, neither coming nor going out, having nothing to be apprehended, and so forth. A bodhisattva practicing the giving of non-abiding in this way quickly accomplishes perfect awakening and attains great nirvāṇa." In explanation: How does practicing the giving of non-abiding quickly realize bodhi? It is because one realizes that all dharmas are the mind's own nature; not abiding in dharmas, stillness and illumination are boundless, accomplishing the bodhi that meets the eyes and obtaining the samādhi that appears before one. If one abides in a single dharma, one is detained by the objective realm, loses the light of mental wisdom, and enters the darkness of ignorance. The \*Meaning of the Diamond Sutra\* says: "Constantly seeing one's own nature, thought after thought not departing from it—therefore it says 'the Buddha was present.' When directly seeing the nature, kalpas as numerous as the sands of the Ganges are just like the present moment; therefore it is called 'at that time.' Knowing that the mind is the Buddha is precisely the Buddha's entrustment. Understanding that with regard to dharmas one should practice giving without abiding: in the lands of the ten directions there is only the one vehicle dharma, which is simply the one mind. Mind is dharma, and dharma is mind—in what further dharma could one abide? Therefore it says 'not abiding.' If there were any dharma to be apprehended separate from the mind, the grasping mind would arise and abide in the characteristics of dharmas; this would be a person without eyes. Therefore it is called the supreme, foremost, and rare dharma. One who cultivates this dharma achieves Buddhahood in the present lifetime. The ten directions unite into a single characteristic; seeing all Buddhas and all sentient beings, fundamentally there is no distinction; seeing the events of the three times, they appear like a snap of the fingers. How is this not a rare dharma?" Furthermore, as stated in the various definitive scriptures, the assemblies listening to the Dharma who "come from beyond worlds as numerous as the sands of the ten directions" simply mean that awakening to the mind is "coming." If one is deluded about this source, one is far away outside other realms. As the \*Treatise on the Avataṃsaka\* says: "Those who come from beyond worlds as numerous as the dust motes of ten Buddha lands illuminates that entering from delusion into faith is therefore called 'coming.' As for saying that in that world there is a Buddha named Immovable Wisdom: this is to clarify that the Buddha of Immovable Wisdom is the fundamental wisdom shared by ordinary beings and sages of the ten directions. Being clear on this, the wisdom can give rise to the mind of faith; therefore it is called 'coming.' This Buddha of Immovable Wisdom is constantly possessed by all sentient beings of themselves. If one grasps at characteristics and follows delusion, the dust-defilements and hindrances are unending; if in a single thought-moment one awakens to delusion and realizes characteristics, it is as pure as empty space. It is only in accordance with delusion that it is called 'outside,' and in the locus of awakening that it is called 'coming.' Yet in reality, Buddha lands fundamentally have no hindrances of distance or proximity, internal or external, nor is there any going or coming. Boundless Buddha lands do not exceed the surface of a hair-pore or a dust mote. Now positing distance and proximity is intended to cause beginners in faith to have vast minds; therefore it says they come from that world. Furthermore, it clarifies entering from delusion into awakening; therefore it is called 'coming.'" Therefore, upon entering the mirror of the source, principle dictates that study ceases. The teachings of the hundred masters can be clarified by a single teaching; the origins of the myriad transformations can be encompassed by a single word. Or, as when Fragrance Accumulated says, "Here there are worlds of forty-two Ganges rivers," this is simply passing through the forty-two stages of mind-ground dharma gates. Or, as when it says that scattering flowers and necklaces formed a jeweled dais of four pillars in the air, this is the nirvāṇa of the four virtues of the one mind—permanence, bliss, self, and purity. Therefore the Avataṃsaka-sūtra says: "These flower canopies and the like are all brought forth by anutpattikadharmakṣānti." Or, when the Buddha says, "The Deer King at that time was my own body," this brings together past and present, clarifying the single-realm dharma of one's own mind. Or, whenever in the teachings a voice resounds from the sky making an announcement and, upon hearing it, doubt is stilled, these are all sudden awakenings to one's own mind, not another objective realm. Or, the Lotus Sutra's moving gods and humans to other lands is the threefold transformation of the mind-field. Or, Vimalakīrti's bringing Abhirati to this world is clarifying the pure in the midst of the defiled. Or, a ten-foot chamber accommodating high seats; a jeweled canopy displaying the great chiliocosm; having already entered parinirvāṇa before leaving Tuṣita; ascending to Trāyastriṃśa without rising from beneath the king of trees; clasping hands for immeasurable kalpas; climbing the pavilion and seeing the causes of the three times; Śākyamuni emitting clouds of bodhisattva bodies from between his brows; Samantabhadra's hair-pores displaying the gates of all Buddhas' realms; a small vessel yielding boundless delicacies; gazing up at the sky raining down inexhaustible precious gems; without moving from this place, sitting in bodhimaṇḍas everywhere; the jeweled dwellings of ten lands uniting into a single land; hearing the sutra for fifty small kalpas as if it were a single kṣaṇa; displaying supernormal powers over seven days and stretching them into a great kalpa—up to dharma-aggregates numerous as the sands of the Ganges and immeasurable portals of meaning: pointing out one serves as an example for all, none exceeding the dharma of one's own mind. Hence we know that whatever bodhisattvas do in accordance with the world expresses the one mind. Therefore the Vimalakīrti-nirdeśa-sūtra says: "Without abandoning the dharmas of the path, they manifest the affairs of ordinary beings." As the Avataṃsaka-sūtra says: "In a single thought-moment in all places manifesting the accomplishment of perfect awakening for all sentient beings—this is the bodhisattva's garden and forest, because the dharmakāya completely pervades all worlds throughout empty space." It also says: "Disporting freely in all bodhisattva practices and supernormal powers—this is the bodhisattva's palace, because they skillfully disport in the various dhyānas, liberations, samādhis, and wisdoms." Therefore, direct retribution and dependent retribution all become the Buddha Dharma. Thus the \*Private Notes on the Vimalakīrti-nirdeśa\* says: "Bringing Abhirati to this land clarifies the non-duality of pure and defiled. Although that realm comes and enters this land, it neither increases nor decreases, its fundamental nature remaining as it ever was; although it comes, it is ultimately immovable. What does this mean? Reflect well on it yourself." Hence we know that the operation of the myriad dharmas, concealed or revealed, coming or going, whether phenomenon or principle, does not depart from the one true mind. > — English (machine translation) (machine translation) - [Previous: 25.3](https://indike.org/pramana/in.bauddha.taisho.2016.25.3) - [Next: 25.5](https://indike.org/pramana/in.bauddha.taisho.2016.25.5) - [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.25.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.25.4](https://indike.org/pramana/in.bauddha.taisho.2016.25.4) · Pramāṇa