[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) › 25.7 # 宗鏡錄 25.7 宗鏡錄 25.7 - **Language:** Classical Chinese ### [25.7](https://indike.org/pramana/in.bauddha.taisho.2016.25.7) 答。若有所入處。即失諸法自性。若言不入。又成二見。又或云。小是大家之小。大是小家之大。或云。芥子須彌各無自性。此皆是以空納空。有何奇特。故知未入宗鏡。情見難忘。局大小於方隅。立見聞於妙道。致使一真潛隱。萬法不融。今明正義者。所謂入而不入。即識須彌之本相。不入而入。解了諸法之自宗。還原觀云。所言入者。性相俱泯。體同法界。入無入相。名為入也。經偈云。如來深境界。其量等虛空。一切眾生入。而實無所入。華嚴經云。悉入法界而無所入。若別有一入處。則入時失本相。不得說種種諸法。以當體自虛。名入法界。無別可入。則不壞種種。又經云。雖諸法無一無異。而說一異。故知要由事相歷然不入。方得相資相遍耳。若入則失緣。則無諸緣各異義。不入則壞性用。不得力用交徹。則無互遍相資義。若具入不入。則成俱存無礙義。具此三緣。方成緣起。了此緣性。則能變通。遂乃方而能圓。小而能大。狹而能廣。短而能長。無非我心神德自在。則觸目皆是須彌入芥。舉足住不思議解脫矣。故古人云。納須彌於芥中。擲大千於方外。皆吾心常分也。豈假於他術乎。則是眾生全力。非待證聖方具。所以諸佛於不二法中。現妙神通。菩薩向無性理內。成大佛事。故信心銘云。極大同小。不見邊表。極小同大。忘絕境界。傅大士頌云。須彌芥子父。芥子須彌爺。山海坦然平。敲氷來煮茶。是以一法為宗。千途競入。五嶽崢嶸而不峻。四溟浩渺而不深。三毒四倒而非凡。八解六通而非聖。 > Answer: If there were a place of entry, one would lose the self-nature of dharmas. If one says it does not enter, that again constitutes dualistic views. Furthermore, some say that the small is the small of the great's home, and the great is the great of the small's home; or others say that the mustard seed and Sumeru each lack self-nature. These are all using emptiness to contain emptiness; what is extraordinary about that? Hence we know that unless one has entered the mirror of the source, emotional views are difficult to forget: one restricts greatness and smallness to directions and boundaries, and establishes seeing and hearing in the wondrous path, causing the single reality to be hidden away and the ten thousand dharmas to fail to interpenetrate. Now, to clarify the correct meaning: the so-called 'entering yet not entering' means precisely recognizing the original characteristic of Sumeru; 'not entering yet entering' means understanding the inherent source of all dharmas. The Huanyuan guan says: 'What is called entering means that nature and characteristics are both obliterated, the substance is identical with the dharmadhātu, and entering with no characteristic of entering is called entering.' A verse in a sūtra says: 'The Tathāgata's profound sphere / has a measure equal to empty space; / all sentient beings enter it, / yet in reality there is nowhere entered.' The Avataṃsakasūtra says: 'All enter the dharmadhātu, yet there is nowhere entered.' If there were a separate place of entry, then at the time of entering the original characteristic would be lost, and one could not speak of the various dharmas. Because their very substance is inherently empty, it is called 'entering the dharmadhātu'; since there is no separate \[realm\] that can be entered, the variety \[of dharmas\] is not destroyed. Furthermore, a sūtra says: 'Although dharmas are neither one nor different, one speaks of oneness and difference.' Hence we know that it is precisely because phenomenal characteristics are distinctly maintained and do not enter that they can assist each other and universally pervade each other. If they entered, then conditions would be lost, and there would be no meaning to the distinctness of the various conditions; if they did not enter, then the nature and function would be destroyed, dynamic functions could not interpenetrate, and there would be no meaning to mutual pervasion and mutual assistance. If both entering and not entering are present, then the meaning of mutual preservation without obstruction is established. Only when endowed with these three conditions is conditioned arising accomplished. Understanding this nature of conditions, one can adapt and transform: thus, what is square can be round, what is small can be great, what is narrow can be broad, and what is short can be long—all of which are nothing other than the sovereign spiritual virtue of our own mind. Then, whatever strikes the eye is Mount Sumeru entering the mustard seed; lifting a foot, one abides in inconceivable liberation. Therefore the ancients said: 'Containing Mount Sumeru in a mustard seed, hurling the trichiliocosm beyond the directions: these are all the regular portion of our own mind; how could they rely on external arts?' This is the full power of sentient beings, not something possessed only after awaiting the realization of sagehood. Therefore, the buddhas manifest wondrous spiritual powers within non-dual dharma, and bodhisattvas accomplish great buddha-work within the principle of non-nature. Thus the Xinxin ming says: 'The utmost great is identical to the small: / one does not see its boundaries. / The utmost small is identical to the great: / one forgets and cuts off objective realms.' Mahāsattva Fu's gāthā says: 'Mount Sumeru is the father of the mustard seed; / the mustard seed is the dad of Mount Sumeru. / Mountains and seas are leveled completely flat; / breaking the ice, come boil tea!' Therefore, taking the single dharma as the source, a thousand paths vie to enter: the Five Peaks are towering without being precipitous; the Four Seas are vast without being deep; the three poisons and four inversions are not ordinary; the eight liberations and six psychic powers are not sacred. > — English (machine translation) (machine translation) - [Previous: 25.6](https://indike.org/pramana/in.bauddha.taisho.2016.25.6) - [Next: 25.8](https://indike.org/pramana/in.bauddha.taisho.2016.25.8) - [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.25.7) — English, machine translation ## Linked texts (1) - [圓悟佛果禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1997.8.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.25.7](https://indike.org/pramana/in.bauddha.taisho.2016.25.7) · Pramāṇa