[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) › 29.11 # 宗鏡錄 29.11 宗鏡錄 29.11 - **Language:** Classical Chinese ### [29.11](https://indike.org/pramana/in.bauddha.taisho.2016.29.11) 答。若歷事廣分。言過無窮之教海。若撮其妙旨。理盡百卷之要文。一言已達其原。況乎十帙。以無量經教。皆是一心。所以法華經云。種種言詞。演說一法。如傅大士行路難云。君不見。心相微細最奇精。非作非緣非色名。雖復恬然非有相。若凡若聖己之靈。此靈無形而常應。雖復常應實無形。心性無來亦無去。緣慮流轉實無停。正覺覺此真常覺。方便鹿苑制尊經。又云。能知此心無隔礙。生死虛妄不能羈。而此一心皆悉具。八萬四千諸律儀。思益經云。譬如大火。一切諸焰皆是燒相。如是諸善男子。所說法。皆入法性。故知一切凡聖所有言說。皆入宗鏡之中。終無異法。所以經偈云。麁言及細語。皆歸第一義。乃至前後橫竪之說。廣略之文。一一皆為引入第一義中。若實入其中。則佛法皆平現。不用記一字。念盡一切經。不用解一法。會盡無邊義。不用說一句。常轉正法輪。不用舉一步。遍參法界友。何者。若記得。是想邊際。若解得。落意根中。若說得。是辯才門。若參得。墮外學地。並不于自己事。宗鏡中不收。如手撮虛空。徒勞心力。所以迎之不見其首。隨之不見其後。存之一一皆空。亡之處處咸有。故志公和尚云。佛祖言。外邊事。取著元來還不是。作意搜求實勿蹤。生死魔來任相試。先德云。第一不得於一機一教邊。守文作解。實無有定法如來可說。我宗門中不論此事。但知自心即休。不更用思前慮後。又偈云。千般比不得。萬種況不成。智者不能知。上賢亦不識。 > Answer: "If one traverses phenomena and broadly differentiates them, speech exceeds an infinite ocean of teachings; if one gathers their profound import, principle is exhausted in essential texts of a hundred fascicles. A single word has already reached their origin, not to mention ten cases. For the immeasurable teachings of the sūtras are all the one mind. Therefore, the Lotus Sūtra says: 'With various words and expressions, I expound the one Dharma.' As Great Master Fu's 'Hard Journey' says: / 'Do you not see: / The characteristics of mind are subtle and most marvelously refined, / Neither created, nor conditioned, nor form, nor name. / Though serene and without characteristics, / In both ordinary beings and sages, it is one's own spiritual essence. / This spiritual essence has no form yet always responds; / Though it always responds, it is truly formless. / The mind-nature neither comes nor goes; / Running thoughts circulate without ever stopping. / Perfect enlightenment awakens to this truly constant awakening; / In the Deer Park, with expedients, the revered sūtras were established.' / It also says: / 'If one can know this mind is without obstruction, / The unrealities of birth and death cannot bind one. / And this one mind is completely endowed with / All eighty-four thousand moral codes.' / The Viśeṣacintābrahma-paripṛcchā-sūtra says: 'Just as with a great fire, all flames have the characteristic of burning; even so, good sons, the dharmas expounded all enter into the dharma-nature.' Therefore, we know that all speech of ordinary beings and sages enters into the Mirror of the Source, and in the end there is no different dharma. Hence, a sūtra verse says: 'Rough words and subtle speech / All return to the ultimate truth.' / Down to teachings given before and after, horizontally and vertically, extensive and abridged texts—each and every one is meant to lead into the ultimate truth. If one truly enters it, the Buddha-Dharma will appear evenly and plainly before one. There is no need to memorize a single character, yet one finishes reciting all sūtras; no need to comprehend a single dharma, yet one understands boundless meanings; no need to speak a single phrase, yet one constantly turns the wheel of the true Dharma; no need to take a single step, yet one visits everywhere friends across the dharmadhātu. Why? If one can memorize it, that is the boundary of conceptual thought. If one can comprehend it, it falls into the manas-faculty. If one can explain it, it is a gate of eloquence. If one can visit, it drops into the sphere of external learning. None of these pertain to one's own affair; they are not gathered within the Mirror of the Source. It is like taking a handful of empty space: one's mental effort is entirely wasted. Therefore, meet it and you will not see its front; follow it and you will not see its back. Affirm it, and each and every one is empty; dissolve it, and everywhere it fully exists. Hence, Venerable Zhigong said: 'The words of Buddhas and ancestors are external affairs; grasping and attaching to them turns out to be wrong after all. Searching with deliberate intention will truly yield no trace; let the demons of birth and death come to test you as they will.' A past virtuous master said: 'First of all, you must not stick to the text and construct understandings based on a single capacity or teaching; truly there is no fixed Dharma that the Tathāgata could preach. In our ancestral school, we do not discuss this matter; simply knowing your own mind is enough, with no further need to deliberate beforehand or worry afterward.' Another verse says: / 'A thousand comparisons cannot match it; / Ten thousand analogies cannot succeed. / The wise cannot know it; / Even the highest worthy cannot recognize it.'" > — English (machine translation) (machine translation) - [Previous: 29.10](https://indike.org/pramana/in.bauddha.taisho.2016.29.10) - [Next: 29.12](https://indike.org/pramana/in.bauddha.taisho.2016.29.12) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.2016.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.29.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.29.11](https://indike.org/pramana/in.bauddha.taisho.2016.29.11) · Pramāṇa