[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) › 25.5 # 宗鏡錄 25.5 宗鏡錄 25.5 - **Language:** Classical Chinese ### [25.5](https://indike.org/pramana/in.bauddha.taisho.2016.25.5) 如是解者。稱可佛心。發智明而若千日照空。攝眾義而如百川歸海。畢竟更無一法現於心外。及在心中。乃至下及眾生無明。上該諸佛種智。皆是無生性空妙旨。如摩訶般若經云。爾時釋提桓因。及三千大千世界中。諸天。化作華。散佛菩薩摩訶薩比丘僧及須菩提上。亦供養般若波羅蜜。是時三千大千世界華。悉周遍於虛空中。化成華臺。端嚴殊妙。須菩提心念。是天子所散華。天上未曾見如是華。此華是化華。非樹生華。是諸天子所散華。從心樹生。非樹生華。釋提桓因知須菩提心所念。語須菩提言。大德。是華非生華。亦非意樹生。須菩提語釋提桓因言。憍尸迦。汝言是華非生華。亦非意樹生。憍尸迦。若是非生法。不名為華。釋提桓因語須菩提言。大德。非但是華不生。色亦不生。受想行識亦不生。須菩提言。憍尸迦。非但是華不生。色亦不生。若不生。是不名為色。受想行識亦不生。若不生。是不名為識。六入六識六觸。六觸因緣生諸受。亦如是。檀波羅蜜不生。若不生。是不名檀波羅蜜。乃至般若波羅蜜不生。若不生。是不名般若波羅蜜。乃至一切種智不生。若不生。是不名一切種智。故知萬法都會無生。千途盡歸宗鏡。如先德云。今佛之三身十波羅蜜。乃至菩薩利他等行。並依自法融轉而行。即眾生心中有真如體大。今日修行引出法身。由心中有真如相大。今日修行引出報身。由心中有真如用大。今日修行引出化身。由心中有真如法性自無慳貪。今日修學。順法性無慳。引出檀波羅蜜等。所以華嚴經頌云。文殊法常爾。法王唯一法。一切無礙人。一道出生死。又頌云。金剛鐵圍數無量。悉能置在一毫端。若明至大有小相。菩薩以此初發心。以大小無性。廣狹隨緣。若能明見至大無外之相。即至小無內之相。皆是一毫端心地法門。名為見道。故云菩薩以此初發心。如是解者。不易凡身。生如來家。成真佛子。義海云。生佛家者。真如法界無生。菩提涅槃為家。如見塵無生無性時。即此智從無生法顯。即為生佛家也。經頌云。於法不分別。是則從如生。又云。普於三世佛。法中而化生。但契義理。即名生佛家也。是佛之子。亦名為佛出現也。故知凡挂文言。盡為心跡。乃至稱為真如。亦名為跡。若能尋跡得本。自然絕跡歸宗。或迷跡徇塵。則為失本。所以了之者。本跡雖殊。不思議一。昧之者。本跡俱迷。隨情自異。故大寶積經云。我證菩提無差別跡。何名為跡。真如法性二俱名迹。諸法實際亦名為迹。無生無滅亦名為迹。今時多執方便言教之跡。失於一心正義之本。是以宗鏡所示。皆令尋跡得本。雖遍引言詮。殷勤委細。同指於此。故天王般若經云。利根性人。說文知義。若能說文知義。見法識心。方入宗鏡中。頓消疑慮。則不用天眼觀。徹見十方界。不用天耳聽。遍聞法界聲。不假神足通。疾至十方際。端坐寂不動。諸佛常現前。如般舟三昧經云。何因致現在諸佛悉在前立三昧如是。跋陀和。其有比丘．比丘尼．優婆塞．優婆夷。持戒完具。獨一處心。西方阿彌陀佛今現在。隨所聞當念。去是間千億萬佛剎。其國名須摩提。在眾菩薩中央說經。一切常念阿彌陀佛。佛告跋陀和。譬如人臥。在於夢中。見所有金銀珍寶。父母兄弟妻子親屬知識。相與娛樂。喜樂無比。及其覺已為人說之。自念夢中所見。如是。跋陀和。菩薩。若沙門。白衣。所聞西方阿彌陀佛。當念彼方佛。不得缺戒。一心念。若一日晝夜。若七日七夜。過七日已後。見阿彌陀佛。於覺不見。於夢中見之。譬如夢中所見。不知晝夜。亦不知內。亦不見外。亦不用在冥中故不見。不用有所蔽礙故不見。如是跋陀和。菩薩。心當如是念時。諸佛國界。名大阿彌山。其有幽冥之處。悉為開闢。目亦不蔽。心亦不礙。是菩薩摩訶薩。不持天眼徹視。不持天耳徹聽。不持神足到其佛剎。不於是間終。不生彼間佛剎。爾乃見。便於此間坐見阿彌陀佛。聞所說法。悉受持得。從三昧起。悉能具足。為人說之。如上所說。皆是頓入之門。以備上根。非為權漸。今則傍明佛旨。略讚經文。大意並依先德解釋。即何理而不盡。何事而不窮。然更在後賢智眼明斷。以佛意深奧。一句能生無量義故。 > One who understands in this way conforms to the Buddha's mind. They radiate the light of wisdom, as if a thousand suns illuminated the sky, and gather all meanings together, like a hundred rivers flowing into the sea. Ultimately, not a single phenomenon appears outside the mind or remains within it. Down to the avidyā of sentient beings and up to the sarvākārajñatā of all buddhas, all are the wondrous purport of unproduced, empty nature. As the Mahāprajñāpāramitāsūtra says: At that time Śakra Devānām-Indra and the devas of the trichiliocosm manifested flowers and scattered them over the Buddha, the bodhisattva-mahāsattvas, the saṅgha of bhikṣus, and Subhūti, and also made offerings to the prajñāpāramitā. At that time, the flowers throughout the trichiliocosm completely filled empty space, transforming into flower-daises that were dignified, upright, and extraordinarily wondrous. Subhūti thought to himself: 'These flowers scattered by the devaputras have never been seen before in the heavens. These flowers are illusory creations; they did not grow from trees. These flowers scattered by the devaputras were born from the mind-tree, not from actual trees.' Śakra Devānām-Indra, knowing what Subhūti was thinking, said to Subhūti: 'Venerable Sir, these flowers are not born flowers, nor are they born from a mind-tree.' Subhūti said to Śakra Devānām-Indra: 'Kauśika, you say these flowers are not born flowers and are not born from a mind-tree. Kauśika, if it is an unproduced dharma, it is not called a flower.' Śakra Devānām-Indra said to Subhūti: 'Venerable Sir, not only are flowers unproduced; form is also unproduced, and feeling, perception, formations, and consciousness are also unproduced.' Subhūti said: 'Kauśika, not only are flowers unproduced, form is also unproduced; if it is unproduced, it is not called form. Feeling, perception, formations, and consciousness are also unproduced; if they are unproduced, they are not called consciousness. The six sense-bases, six consciousnesses, and six contacts, as well as the feelings produced by condition of the six contacts, are also like this. Dānapāramitā is unproduced; if it is unproduced, it is not called dānapāramitā. Up to: prajñāpāramitā is unproduced; if it is unproduced, it is not called prajñāpāramitā. Up to: sarvākārajñatā is unproduced; if it is unproduced, it is not called sarvākārajñatā.' Hence we know that the ten thousand dharmas all together are unproduced; a thousand paths all return to the mirror of the source. As a previous master said: 'The present Buddha's three bodies, ten pāramitās, and up to the bodhisattva's practices of benefiting others, all proceed by relying on the interpenetrating operation of their own dharma. That is, within the minds of sentient beings there is the greatness of the substance of tathatā: present practice draws forth the dharmakāya. Because within the mind there is the greatness of the characteristics of tathatā: present practice draws forth the sambhogakāya. Because within the mind there is the greatness of the function of tathatā: present practice draws forth the nirmāṇakāya. Because within the mind the dharmatā of tathatā is inherently without stinginess or greed: present cultivation and study accords with the dharmatā free of stinginess and draws forth the dānapāramitā and the rest.' Therefore a gāthā in the Avataṃsakasūtra says: 'Mañjuśrī's dharma is constantly thus: / The Dharma King has only one dharma. / All unobstructed persons / transcend birth and death by a single path.' Another gāthā says: 'Countless adamantine iron perimeter mountains / can all be placed on the tip of a single hair. / If one understands that the greatest has the characteristic of the small, / the bodhisattva, by means of this, first resolves their mind \[for bodhi\].' Because greatness and smallness are without self-nature, broad and narrow adapt to conditions. If one can clearly see that the characteristic of the utmost great having nothing outside it is identical to the characteristic of the utmost small having nothing inside it, both being the dharma-gate of the mind-ground of a single hair-tip, this is called seeing the path. Hence it is said: 'The bodhisattva, by means of this, first resolves their mind \[for bodhi\].' One who understands in this way, without changing their ordinary body, is born in the Tathāgata's household and becomes a true child of the Buddha. The Yihai says: 'Being born in the Buddha's household means that the unborn tathatā and dharmadhātu, bodhi and nirvāṇa, are the household. When one sees that a dust-mote is unproduced and without nature, this very wisdom manifests from the unproduced dharma; this is precisely to be born in the Buddha's household.' A verse in a sūtra says: 'Not discriminating among dharmas: / this is to be born from Suchness.' It also says: 'Universally, amidst the dharmas of the buddhas of the three periods, / one is transformatively born.' Merely by tallying with the meaning and principle, one is called 'born in the Buddha's household'; one is a child of the Buddha, and it is also called the appearance of the Buddha. Therefore we know that whatever is bound up in spoken and written words is entirely the trace of the mind; even referring to 'tathatā' is also called a trace. If one can trace the tracks and find the origin, one will naturally end traces and return to the source. But if one is deluded by the traces and pursues dust, one loses the origin. Thus, for those who understand it, although origin and traces differ, they are an inconceivable unity; for those who are blind to it, they are deluded about both origin and traces, which diverge according to their passions. Therefore the Mahāratnakūṭasūtra says: 'I awakened to bodhi without any trace of distinction. What is called a trace? Both tathatā and dharmatā are called traces; the true limit of all dharmas is also called a trace; non-production and non-cessation are also called traces.' Nowadays many grasp at the traces of the expedient verbal teachings and lose the origin of the correct meaning of the one mind. Therefore, what the mirror of the source points out is always to have people trace the tracks and find the origin. Although it cites verbal formulations everywhere with earnest detail, they all point to this. Therefore the Devarājaprajñāpāramitāsūtra says: 'Persons of sharp faculties hear the words and know the meaning.' If one can hear the words and know the meaning, see the dharma and recognize the mind, only then does one enter into the mirror of the source and instantly dissolve doubts and anxieties. Then without using the divine eye to see, one clearly sees the worlds of the ten directions; without using the divine ear to hear, one universally hears the sounds of the dharmadhātu; without relying on psychic travel, one swiftly reaches the ends of the ten directions; sitting upright in quiet immobility, all buddhas constantly appear before oneself. As the Pratyutpannasamādhisūtra says: 'By what cause is this samādhi attained, wherein the presently living buddhas all stand before one? Bhadrapāla, if there is a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who keeps the precepts completely, focuses the mind on one single point, and thinks of Amitābha Buddha in the west, who is presently existing, according to what they have heard—removed from here by a hundred thousand myriad buddha-kṣetras, in a land named Sukhāvatī, expounding the sūtras in the midst of a host of bodhisattvas—and constantly thinks of Amitābha Buddha....' The Buddha told Bhadrapāla: 'Suppose a person lies asleep, and in a dream sees all kinds of gold, silver, and precious jewels, parents, siblings, wife, children, relatives, and acquaintances, and makes merry with them, feeling incomparable joy and pleasure; and upon awakening, recounts it to others, remembering what was seen in the dream. Just so, Bhadrapāla: whether a bodhisattva, a śramaṇa, or a white-clad \[layperson\], upon hearing of Amitābha Buddha in the west, should be mindful of that Buddha in that direction, without breaking the precepts, with one mind being mindful for one day and night, or for seven days and seven nights. After seven days have passed, they will see Amitābha Buddha; they do not see him while awake, but see him in a dream. Just as in what is seen in a dream, one does not know day or night, nor does one perceive inside, nor see outside; nor is it because of being in darkness that one does not see, nor because of being blocked and obstructed that one does not see. Just so, Bhadrapāla, when a bodhisattva's mind thinks in this way, the realms of all the buddhas and the mountains named Great Ami, wherever there are dark places, all open up for them; the eyes are not obstructed, and the mind is not hindered. This bodhisattva-mahāsattva does not see through using the divine eye, nor hear through using the divine ear, nor arrive at that buddha-kṣetra using psychic travel, nor die here, nor get born in that buddha-kṣetra; only then do they see. Rather, sitting right here they see Amitābha Buddha, hear the dharma that is expounded, receive and retain it all, and upon arising from samādhi, are fully able to expound it to others.' All that is spoken above are gates of sudden entry, provided for those of the highest faculties, not for expedient and gradual cultivation. Now, in elucidating the Buddha's purport in passing and briefly praising the sūtra texts, the general meaning relies entirely on the explanations of past masters; what principle is not fully brought out, and what phenomena are not exhausted? Yet this depends further upon the clear discernment of the wisdom-eye of future sages, because the Buddha's meaning is profound and subtle, and a single phrase can generate boundless meanings. > — English (machine translation) (machine translation) - [Previous: 25.4](https://indike.org/pramana/in.bauddha.taisho.2016.25.4) - [Next: 25.6](https://indike.org/pramana/in.bauddha.taisho.2016.25.6) - [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.25.5) — English, machine translation ## Linked texts (1) - [摩訶般若波羅蜜經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika*zh-kumarajiva.8.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.25.5](https://indike.org/pramana/in.bauddha.taisho.2016.25.5) · Pramāṇa