[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) › 27.6 # 宗鏡錄 27.6 宗鏡錄 27.6 - **Language:** Classical Chinese ### [27.6](https://indike.org/pramana/in.bauddha.taisho.2016.27.6) 答。斯乃萬化之原。一真之本。隨緣應用。猶如意珠。對物現形。若大圓鏡。是以能包萬像。是大法藏。出生無盡。是無盡藏。妙慧無窮。是大智藏。法法恒如。是如來藏。本性無形。是淨法身。體合真空。是虛空身。相好虛玄。是妙色身。妙辯無窮。是智慧身。隱顯無礙。是應化身。萬行莊嚴。是功德身。念念無滯。是入解脫法門。心心寥廓。是入空寂法門。六根自在。是入無礙法門。一念不生。是入無相法門。又此中旨趣。若相資。則唯廣唯大。演之無際。若相攝則唯微唯細。究之無蹤。斯乃離有無而不壞有無。標一異而非一異。則四邊之火莫能燒。百非之垢焉能染。但隨緣顯現。如空谷響。故大涅槃經云。譬如一人。多有所能。若其走時。則名走者。若收𠚫者復名𠚫者。若作飲食。名作食者。若治材木。則名工匠。鍛金銀時。言金銀師。如是一人。有多名字。法亦如是。其實是一。而有多名。故知約用分多。體恒冥一。廬山遠大師云。唯一知性。隨用分多。非全心外。別有諸數。譬如一金作種種器。非是金外別有器體。隨用別分受想行等。各守自相。得言有數。如金與器。非無差別。金器雖別。時無前後。心法如是。若言定一。金時。應當無其諸器。若言定別。器應非一金。心法一異。准此可知矣。是以若但指金則失器。壞於世諦。若但指器則失金。隱於真諦。所以性淨隨染。舉體成俗。即生滅門。染性常淨。本來真淨。即真如門。斯則即淨之染。不礙真而恒俗。即染之淨。不破俗而恒真。是故不礙一心。雙存二諦。乃至無量身雲。無量法門。隨義雖分。一心不動。是以眾聖所歸。無非法也。法即心也。是以法能成佛。大報恩經云。佛以法為師。般若經云。我初成道。觀誰可敬。可讚。無過於法。法能成立一切凡聖故。台教云。若觀如來藏心地法門。即是觀如來。眼耳鼻舌身意。豁然真發。得見佛性。三智現前。三身具足。故知舒為萬法。卷即一心。一中無量。無量中一。如華嚴經云。爾時文殊師利菩薩。問德首菩薩言。佛子。如來所悟。唯是一法。云何乃說無量諸法。現無量剎。化無量眾。演無量音。示無量身。知無量心。現無量神通。普能震動無量世界。示現無量殊勝莊嚴。顯示無邊種種境界。而法性中。此差別相皆不可得。時德首菩薩。以頌答曰。佛子所問義。甚深難可了。智者能知此。常樂佛功德。譬如地性一。眾生各別住。地無一異念。諸佛法如是。亦如火性一。能燒一切物。火焰無分別。諸佛法如是。亦如大海一。波濤千萬異。水無種種殊。諸佛法如是。亦如風性一。能吹一切物。風無一異念。諸佛法如是。亦如大雲雷。普雨一切地。雨滴無差別。諸佛法如是。亦如地界一。能生種種芽。非地有殊異。諸佛法如是。亦如無雲曀。普照於十方。光明無異性。諸佛法如是。亦如空中月。世間靡不見。非月往其處。諸佛法如是。譬如大梵王。應現滿三千。其身無別異。諸佛法如是。故知此宗鏡一心之旨。名具足道。是圓頓門。就緣起則無邊。約真性則無二。一多交徹。存泯同時。如法藏法師云。明不二者。若執塵與心為一。遮言不一。以心所現。非無緣故。若執塵為二。遮言不二。以離心外。無別塵故。一二無礙現前。方入不二。經頌云。無二智慧中。出人中師子。不著一二法。知無一二故。又云。若以塵唯心現。則外塵都絕。若以心全現塵。則內心都泯。泯者。泯其禮外之見。存者。存其全理之事。即泯恒存。即存恒泯。所以一心總含萬有。萬有不異一心。如起信論疏云。所謂法者。即眾生心者。出其法體。謂如來藏心。含和合二門。以其在眾生位故。若在佛地。即無和合義。以始覺同本。唯是真如。即當所顯義也。今就隨染眾生位中故。得具其二種門也。次攝一切世出世法者。辯法功能。以其此心。體相無礙。染淨同依。隨流返流。唯轉此心。是故若隨染成於不覺。即攝世間法。不變之本覺。及返染始覺。攝出世間法。猶此約生滅門辯。若約真如門者。即鎔融含攝。染淨不殊。故通攝也。下文具顯三。依於此心。顯示大乘義者。釋其法名。謂依此一心宗本法上。顯示大乘三大之義。故名此心。以為法也。別中二。先責總立難。後開別釋成。前中責有二意。一云心通染淨。大乘唯淨。如何此心能顯之義。又云。心法是一。大乘義廣。如何此心能示三義。釋意云。大乘雖淨。相用必對染成。故今生滅門中。既具含染淨。故能顯也。以廢染之時。即無淨用故。此釋初意也。又心法雖一而有二門。真如門中。示大乘體。生滅門中。具示三大。大乘之義。莫過是三。是故依此一心。得顯三大之義也。又何故。真如門中云即示。生滅門中云能示者。以真如是不起門。與彼所顯體大。無有異相。詮旨不別。故云即示也。以是不起故。唯示於體也。生滅是起動門。染淨既異。詮旨又分。能所不同。故不云即也。自體相用者。體謂生滅門中本覺之義。是生滅之自體。生滅之因故。在生滅門中。亦辯體也。翻染之淨相。及隨染之業用。並在此門中。故具論耳。是故下文釋生滅門內。是所顯示三大之義。意在於此。何故真如門中。直云體。生滅門中。乃云自體等者。以所示三大義。還在能示生滅門中。顯非別外。故云自也。 > Answer: This is the source of the myriad transformations, the foundation of the one truth. Adapting to conditions and functioning in response, it is like a wish-fulfilling jewel; manifesting forms before things, it is like a great round mirror. Therefore, being able to encompass the myriad forms, it is the storehouse of the great Dharma. Producing inexhaustibly, it is the inexhaustible storehouse. Wondrous wisdom being boundless, it is the storehouse of great wisdom. Phenomenon after phenomenon being ever such, it is the tathāgatagarbha. Its original nature having no form, it is the pure dharmakāya. Its substance merging with true emptiness, it is the space-body. Its major and minor marks being subtle and profound, it is the wondrous form-body. Its wondrous eloquence being inexhaustible, it is the wisdom-body. Its concealing and revealing being unobstructed, it is the responsive transformation-body. The myriad practices adorning it, it is the merit-body. Thought after thought having no obstruction, it is entering the gate of liberation. Thought after thought being vast and open, it is entering the gate of emptiness and tranquility. The six sense-bases having autonomy, it is entering the unobstructed gate. Not giving rise to a single thought, it is entering the signless gate. Furthermore, the purport here: if they support each other, it is exclusively broad and great, and expounding it is boundless; if they subsume each other, it is exclusively subtle and fine, and investigating it leaves no trace. This leaves behind existence and non-existence without destroying existence and non-existence; it marks unity and difference without being unity or difference. Thus the fires of the four extremes cannot burn it, and the defilements of the hundred negations cannot taint it. It merely manifests in accord with conditions, like an echo in an empty valley. Therefore the Mahāparinirvāṇasūtra says: 'For example, if a single person has many abilities, when he runs he is called a runner; if he reaps, he is again called a reaper; if he prepares food and drink, he is called a cook; if he works wood, he is called a carpenter; when forging gold and silver, he is called a goldsmith or silversmith. In this way, a single person has many names. Dharmas are also like this: in reality they are one, yet they have many names.' Hence we know that according to function, many are distinguished, while the substance is ever darkly one. Great Master Lushan Yuan says: 'There is only a single knowing nature; according to its functions, many are distinguished. It is not that apart from the mind as a whole, there are separately various mental factors. For example, a single piece of gold is made into various utensils; it is not that apart from the gold, there is separately a substance of the utensils. According to functions, reception, perception, formations, and so on are separately distinguished; each maintains its own characteristic, and thus they can be said to have numbers. Just as between gold and utensil, it is not that there is no distinction. Although gold and utensil are distinct, in time there is no before or after. Mind and mental factors are like this: if one says they are definitely one, at the time of the gold, the various utensils ought not to exist; if one says they are definitely distinct, the utensils ought not to be the single gold. The unity and difference of mind and mental factors can be understood by analogy with this.' Therefore, if one points only to the gold, one loses the utensil, destroying conventional truth; if one points only to the utensil, one loses the gold, obscuring ultimate truth. Thus, the nature being pure yet following defilement, the entire substance becomes conventional, which is the gate of arising and ceasing; the defiled nature being ever pure, originally truly pure, is the gate of tathatā. This then is defilement that is immediately purity, which does not obstruct the true while ever being conventional; purity that is immediately defilement, which does not shatter the conventional while ever being true. Therefore, without obstructing the one mind, the two truths both subsist. Even as far as the clouds of immeasurable bodies and the immeasurable Dharma gates, although they are distinguished according to their meanings, the one mind is immovable. Therefore, that to which all the sages return is nothing other than the Dharma. The Dharma is the mind. Hence the Dharma can accomplish Buddhahood. The Sūtra on Great Requiting of Kindness says: 'The Buddha takes the Dharma as his master.' The Prajñāpāramitāsūtra says: 'When I first attained the Way, I contemplated who could be revered and praised; none surpasses the Dharma, because the Dharma can establish all ordinary beings and sages.' The Tiantai teaching says: 'If one contemplates the mind-ground Dharma gate of the tathāgatagarbha, that is precisely contemplating the Tathāgata. The eyes, ears, nose, tongue, body, and mind suddenly and truly manifest, one attains sight of the Buddha-nature, the three wisdoms appear before one, and the three bodies are complete.' Thus we know that when unfolded, it is the myriad dharmas; when rolled up, it is the one mind. The immeasurable is within the one; the one is within the immeasurable. As the Avataṃsakasūtra says: 'At that time, Mañjuśrī Bodhisattva asked Guṇaśīrṣa Bodhisattva: "Son of the Buddha, what the Tathāgata has awakened to is only a single dharma; why then does he speak of immeasurable dharmas, manifest immeasurable kṣetras, transform immeasurable multitudes, expound with immeasurable voices, display immeasurable bodies, know immeasurable minds, manifest immeasurable spiritual penetrations, universally shake immeasurable worlds, display immeasurable superior adornments, and reveal boundless various realms? Yet within the dharmatā, these distinct characteristics can none of them be found." At that time, Guṇaśīrṣa Bodhisattva answered in verse: / "The meaning asked by the Son of the Buddha / Is exceedingly deep and hard to understand. / The wise are able to know this, / Ever delighting in the Buddha's merits. / Just as the nature of earth is one, / Yet sentient beings live separately upon it, / Earth having no thought of oneness or difference, / The dharmas of the Buddhas are like this. / It is also like the nature of fire being one, / Able to burn all things, / The flames having no discrimination, / The dharmas of the Buddhas are like this. / It is also like the great ocean being one, / With thousands and myriads of different billows, / The water having no diverse distinctions, / The dharmas of the Buddhas are like this. / It is also like the nature of wind being one, / Able to blow upon all things, / Wind having no thought of oneness or difference, / The dharmas of the Buddhas are like this. / It is also like a great cloud and thunder, / Universally raining upon all the earth, / The raindrops having no distinction, / The dharmas of the Buddhas are like this. / It is also like the element of earth being one, / Able to generate various sprouts, / Yet the earth having no differences, / The dharmas of the Buddhas are like this. / It is also like the unclouded sun, / Universally shining upon the ten directions, / Its light having no different nature, / The dharmas of the Buddhas are like this. / It is also like the moon in the sky, / Which no one in the world fails to see, / Yet the moon does not travel to their places, / The dharmas of the Buddhas are like this. / For example, like the great Brahmā King, / Responding and manifesting throughout the three thousand \[worlds\], / Yet his body has no differences, / The dharmas of the Buddhas are like this."' / Hence we know that the principle of the one mind in this Mirror of the Source is called the complete path, the round and sudden gate. In terms of dependent arising, it is boundless; with regard to true nature, it is non-dual. The one and the many interpenetrate; subsistence and vanishing are simultaneous. As Dharma Master Fazang says: 'Explaining non-duality: if one clings to dust and mind as one, this is negated by saying they are not one, because what is manifested by mind is not without conditions. If one clings to dust as two, this is negated by saying they are not two, because apart from mind, there is no separate dust. When the oneness and twoness appear unobstructed before one, only then does one enter non-duality.' A sūtra verse says: 'Within the non-dual wisdom, / The lion among men emerges; / Not attached to the dharmas of one and two, / Knowing that one and two do not exist.' He also says: 'If, because dust is only manifested by mind, external dust is completely cut off; if, because mind fully manifests as dust, internal mind is completely vanished. "Vanished" means vanishing views that fall outside principle; "subsisting" means preserving phenomena that are entirely principle. That which vanishes ever subsists; that which subsists ever vanishes.' Therefore, the one mind wholly contains the myriad existences, and the myriad existences are not different from the one mind. As the commentary on the Awakening of Faith says: '"What is called the Dharma is the mind of sentient beings": this brings forth the substance of the Dharma, meaning the tathāgatagarbha mind contains the two gates of combination, because it is in the position of sentient beings. If in the Buddha-stage, there is no meaning of combination, because initial awakening is identical with original \[awakening\] and is solely tathatā, which corresponds to the meaning of what is revealed. Now, speaking in terms of the position of sentient beings who follow defilement, it is able to possess these two gates. Next, "subsuming all worldly and supramundane dharmas": this explains the function of the Dharma, because the substance and characteristics of this mind are unobstructed, and defilement and purity share the same basis. Flowing along or reversing the flow is solely the transformation of this mind. Therefore, if following defilement it becomes non-awakening, it subsumes worldly dharmas; the unchanging original awakening and the initial awakening that reverses defilement subsume supramundane dharmas. This is still explained in terms of the gate of arising and ceasing. If in terms of the gate of tathatā, it melts, fuses, and subsumes, and defilement and purity are not distinct, hence it comprehensively subsumes them. Below, the text fully reveals three. "Relying on this mind, the Mahāyāna meaning is displayed": this explains the name of the Dharma, meaning that relying upon this foundational Dharma of the one mind source, the meaning of the three greatnesses of Mahāyāna is displayed; hence this mind is called the Dharma. In the specific \[part\], there are two: first, raising an objection to the overall thesis to establish the difficulty; second, opening the specific explanation to accomplish \[the thesis\]. In the former, the objection has two senses. One says: the mind extends to defilement and purity, whereas Mahāyāna is solely pure; how can this mind display its meaning? The other says: the mental dharma is one, whereas the Mahāyāna meanings are broad; how can this mind display the three meanings? The explanation's meaning says: although Mahāyāna is pure, its characteristics and functions must be accomplished in relation to defilement. Therefore, now in the gate of arising and ceasing, since it fully contains defilement and purity, it is able to display them; for when defilement is discarded, there is no pure function. This explains the first sense. Furthermore, although the mental dharma is one, it has two gates: in the gate of tathatā, it indicates the substance of Mahāyāna; in the gate of arising and ceasing, it fully indicates the three greatnesses. The meaning of Mahāyāna does not exceed these three; therefore, relying on this one mind, the meaning of the three greatnesses can be displayed. Furthermore, why does it say in the gate of tathatā "immediately indicates" and in the gate of arising and ceasing "can indicate"? Because tathatā is the non-arising gate, having no different characteristics from the greatness of substance that is displayed, and the expression and the purport are not distinct, it therefore says "immediately indicates." Because it is non-arising, it only indicates the substance. Arising and ceasing is the active gate; defilement and purity being distinct, the expression and purport are also separated, and the able and the object are not identical, hence it does not say "immediately." "Its own substance, characteristics, and functions": substance means the meaning of original awakening within the gate of arising and ceasing, being the own-substance of arising and ceasing and the cause of arising and ceasing; hence in the gate of arising and ceasing, substance is also explained. The pure characteristics that overturn defilement and the activity and functions that follow defilement are both in this gate, hence they are discussed completely. Therefore, what the text below explains within the gate of arising and ceasing is the meaning of the three greatnesses displayed; the intent lies here. Why does the gate of tathatā directly say "substance," while the gate of arising and ceasing then says "own-substance," and so forth? Because the meaning of the three greatnesses displayed remains within the gate of arising and ceasing that can display \[them\], to show that they are not apart or external, it therefore says "own." > — English (machine translation) (machine translation) - [Previous: 27.5](https://indike.org/pramana/in.bauddha.taisho.2016.27.5) - [Next: 27.7](https://indike.org/pramana/in.bauddha.taisho.2016.27.7) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.2016.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.27.6) — English, machine translation ## Linked texts (1) - [大乘起信論內義略探記](https://indike.org/pramana/in.bauddha.taisho.1849.1.18) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.27.6](https://indike.org/pramana/in.bauddha.taisho.2016.27.6) · Pramāṇa