[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) › 30.9 # 宗鏡錄 30.9 宗鏡錄 30.9 - **Language:** Classical Chinese ### [30.9](https://indike.org/pramana/in.bauddha.taisho.2016.30.9) 答。若圓修頓悟之機。則舉一蔽諸。無復方便。只為不入者。方便開三。乃至八萬。雖即開三本明一道。所以金剛三昧經云。如如之理。具一切法。善男子。住如理者。過三苦海。又楞伽經偈云。有無是二邊。以為心境界。離諸境界法。平等心寂靜。賢劫定意經云。若復棄捐一切所有。在於所有而無所有。是曰一心。法句經云。人壽百歲。情欣放逸。不如一日歸心空寂。傅大士頌云。諸佛不許外求名。達本真心即為正。故知萬法歸心。則道全矣。如庚桑子道全篇云。魯公卑辭以問之。庚桑子曰。吾能聽視不用耳目。非易耳目之所苦者過也。公曰。孰如是。寡人增異矣。其道若何。寡人早願聞之。庚桑子曰。我體合於心。心合於氣。氣合於神。神合於無。其有介然之有。唯然之音。雖遠際八荒之表。邇在眉睫之內。來于我者。吾必盡知之。迺不知為是我七竅手足之覺。五藏六腑心慮之所知。其自知而已矣。何璨注云。心形泯合。神氣冥符。洞然至忘與無同體。然後心彌靜而智彌遠。神愈默而照愈彰。理極而自通。不思而玄覽。非夫至神至聖。其孰能與於此哉。斯乃靈真之要樞。重玄之妙道者也。是以內外指歸。須冥符心體。則洞照無遺矣。遂能和光萬有。體納十方。夫言和者。非有能所二法相順名和。如古德云。凡聖各別。不得名和。心體離念。不得眾生相。法界即我。我即法界名和。首楞嚴經云。觀世音菩薩白佛言。世尊。我從聞思修。入三摩地。初於聞中。入流亡所。所入既寂。動靜二相。了然不生。如是漸增。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。忽然超越世出世間。十方圓明。獲二殊勝。一者。上合十方諸佛本妙覺心。與佛如來同一慈力。二者。下合十方一切六道眾生。與諸眾生同一悲仰。斯乃能所跡消。真俗冥合。非從事行。因異而同。但了心無自他。萬法自然一體。外書亦云。心和。即言和。言和。即言滿天下無口過。以身心和故。行滿天下無怨惡。既與萬法體和。則不共物諍。如華手經云。佛告舍利弗。是故菩薩發菩提心。應當觀察是心空相。舍利弗。何等是心。云何空相。舍利弗。心名意識。即是識陰。意入。意界。心空相者。心無心相。亦無作者。何以故。若有作者。則有彼作而此人受。若心自作。則自作自受。舍利弗。是心相空。無有作者。無使作者。若無作者。則無作相。若人戲論。是心相者。則與無礙空無相諍。若與無礙空無相諍。是人則與如來共諍。若與如來共諍。當知是人則墜深坑。是知若入宗鏡海中。已攝餘一切法門。如登法性山。悉見諸無邊境界。如大涅槃經云。譬如有人。在大海浴。當知是人。已用諸河泉池之水。菩薩摩訶薩。亦復如是。修習如是金剛三昧。當知已為修習其餘一切三昧。又云。譬如高山。有人登之。遠望諸方。皆悉明了。金剛定山。亦復如是。菩薩登之。遠望諸法。無不明了。故知自心。無能過者。所以教中。亦名甚深法。亦名最上乘。是以一法指南。萬途歸順。但有名字差別。終無異體別陳。如有頌云。諸色心現時。如金銀隱起。金處異名生。與金無前後。且如金銀隱起。功德之形。但有異名。金體不動。例似一心。現出凡聖之道。雖立別號。心性無生。達此名空。見法如鏡。自然息意。冥合真宗矣。 > Answer: If it is the capacity for complete cultivation and sudden awakening, then to bring forward the one covers all, without any further need for expedients. It is only for those who do not enter that expedients are opened into the three \[vehicles\] and up to the eighty-thousand. Although the three are opened, they originally illuminate the one path. Therefore the Vajrasamādhisūtra says: 'The principle of tathatā is complete with all dharmas. Good son, one who abides in the principle of tathatā crosses the ocean of the three sufferings.' Moreover, a verse in the Laṅkāvatārasūtra says: 'Existence and nonexistence are the two extremes, taken as the mind's cognitive objects; free from all object-dharmas, the equal mind is serene.' The Xianjie dingyi jing says: 'If, furthermore, one relinquishes all possessions, being in the midst of possessions yet having nothing possessed, this is called the one mind.' The Dharmapada says: 'A person living a hundred years, whose mind delights in negligence, is not equal to a single day of returning the mind to empty serenity.' Master Fu's verse says: 'The Buddhas do not permit seeking names externally; penetrating the original, true mind is precisely the correct \[way\].' Hence we know that when the ten thousand dharmas return to the mind, the Dao is complete. As the chapter 'The Completion of the Dao' in Gengsangzi says: 'The Duke of Lu questioned him in humble words. Gengsangzi said: "I can listen and see without using ears and eyes; it is not that I have changed the hardship of ears and eyes so as to surpass them." The Duke said: "Who can be like this? I am increasingly astonished. What is this way like? I wish to hear it soon." Gengsangzi said: "My body is joined to the mind; the mind is joined to qi; qi is joined to spirit; spirit is joined to nonbeing. If there is the slightest existence, the faintest sound—though as distant as beyond the eight frontiers, or as close as within the eyebrows and eyelashes—whatever comes to me, I must know it entirely. Yet I do not know whether this is the perception of my seven orifices and four limbs, or the knowledge of the thoughts of my five viscera and six bowels: it is merely self-knowing from itself."' He Can's commentary says: 'Mind and bodily form vanish into union, spirit and qi subtly tally, clear and open to the point of utter oblivion, sharing the same substance with nonbeing. Thereafter, the quieter the mind, the farther the wisdom; the more silent the spirit, the more manifest the illumination. When principle reaches its utmost, it penetrates of itself; without thinking, it gazes profoundly into the mysteries. If not for the supremely spiritual and supremely sage, who could participate in this? This is the crucial pivot of spiritual truth, the subtle Dao of twofold mystery.' Therefore, the orientations of both internal and external \[teachings\] must subtly tally with the substance of the mind, and then there is comprehensive illumination without remainder. Then one can harmonise the light with all existences, and in substance encompass the ten directions. Now, when speaking of 'harmonising', it is not that there are two dharmas, grasping and grasped, which accord with each other that is called 'harmony'. As the ancient virtuous one said: 'If ordinary and noble are kept distinct, it cannot be called harmony. When the substance of the mind is free from thought, the characteristic of sentient beings is not obtained; when the dharmadhātu is precisely oneself, and oneself is precisely the dharmadhātu, it is called harmony.' The Śūraṅgamasūtra says: 'Bodhisattva Avalokiteśvara addressed the Buddha, saying: "World-Honoured One, through hearing, contemplation, and cultivation, I entered samādhi. Initially, in the midst of hearing, I entered the flow and forgot the object. The entered having become quiescent, the two characteristics of motion and stillness were clearly not produced. Increasing thus gradually, the heard and the hearing were exhausted; not abiding in the exhaustion of hearing, awareness and the aware were emptied; the awareness of emptiness having become exceedingly complete, emptiness and the emptied were extinguished. Arising and ceasing having been extinguished, quiescent extinction manifested before me. Suddenly I transcended the worldly and the supramundane; throughout the ten directions all was round and luminous, and I attained two extraordinary \[qualities\]: first, above, I united with the original, subtle, awakened mind of the Buddhas of the ten directions, sharing the same compassionate power with the Buddha Tathāgatas; second, below, I united with all sentient beings of the six paths in the ten directions, sharing the same sorrowful yearning with all sentient beings."' This is precisely where traces of grasper and grasped vanish, and the true and conventional subtly unite; it is not by engagement in practices that what was different becomes identical. Simply through understanding that the mind has no self or other, the ten thousand dharmas are naturally of one substance. Secular texts also say: 'When the mind is harmonious, words are harmonious; when words are harmonious, words fill the world without verbal fault. Because body and mind are harmonious, actions fill the world without resentment or enmity.' Once one is harmonious in substance with all dharmas, one does not contend with things. As the Huashou jing says: 'The Buddha told Śāriputra: "Therefore, when a bodhisattva generates the bodhicitta, he should observe the empty characteristic of this mind. Śāriputra, what is this mind? What is its empty characteristic? Śāriputra, the mind is called the manovijñāna; it is precisely the consciousness aggregate, the sense base of mind, the realm of mind. As for the empty characteristic of the mind, the mind has no characteristic of mind, nor is there an agent. Why? If there were an agent, then another would act and this person would experience it. If the mind acts by itself, then it acts by itself and experiences by itself. Śāriputra, the characteristic of this mind is empty; there is no agent, nor anyone who causes an agent to act. If there is no agent, then there is no characteristic of action. If someone engages in conceptual proliferation regarding this characteristic of the mind, then they contend with unobstructed emptiness and marklessness. If they contend with unobstructed emptiness and marklessness, this person contends with the Tathāgata. If one contends with the Tathāgata, you should know that this person will fall into a deep pit."' From this we know that if one enters into the ocean of the Mirror of the Source, all other Dharma gates are already encompassed, just as by ascending the mountain of the nature of dharmas, one sees all boundless realms completely. As the Mahāparinirvāṇasūtra says: 'For example, if a person bathes in the great ocean, you should know that this person has already used the water of all rivers, springs, and pools. The bodhisattva-mahāsattva is also like this: by cultivating this vajrasamādhi, you should know that he has already cultivated all other samādhis.' It also says: 'For example, if someone ascends a high mountain and looks afar in all directions, all is completely clear. The mountain of vajra-concentration is also like this: when a bodhisattva ascends it and looks afar at all dharmas, there is none that is not clear.' Therefore we know that regarding one's own mind, nothing can surpass it. Hence in the teaching it is also named the profound Dharma and also named the supreme vehicle. Thus, with one dharma pointing the way, the myriad paths return and accord; there are only differences in names, but ultimately no separate substance is set forth. As a verse says: 'When the various forms and minds appear, they are like embossings in gold and silver; in different places of gold, names arise, having neither before nor after with respect to the gold.' Furthermore, like the shapes of merits embossed in gold and silver, there are only different names, while the substance of the gold remains unmoved; by analogy, it is like the one mind appearing as the paths of ordinary and noble: although separate appellations are established, the mind-nature is unborn. Understanding that these names are empty and seeing dharmas like a mirror, thoughts naturally cease, and one subtly unites with the true source. > — English (machine translation) (machine translation) - [Previous: 30.8](https://indike.org/pramana/in.bauddha.taisho.2016.30.8) - [Next: 30.10](https://indike.org/pramana/in.bauddha.taisho.2016.30.10) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.2016.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.30.9) — English, machine translation ## Linked texts (1) - [賢劫經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.buddha.bhadrakalpikasutra*zh-dharmaraksa.2.56) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.30.9](https://indike.org/pramana/in.bauddha.taisho.2016.30.9) · Pramāṇa