[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) › 35.6.2 # 宗鏡錄 35.6.2 宗鏡錄 35.6.2 - **Language:** Classical Chinese ### [35.6.2](https://indike.org/pramana/in.bauddha.taisho.2016.35.6.2) 明不思議因緣無作四諦教理。 正說中道。 即一切法圓理不偏。 智圓。 則一成一切成。 斷圓。 則不斷而斷。 行圓。 則一心具足萬行。 位圓。 則一地具足一切地。 因圓。 則雙照二諦。 自然流入薩婆若海。 果圓。 則妙覺不思議三德之果。 即一念心圓具法界。 約觀心明四教者。 淨名疏云。 今但論即心行用。 識一切教門。 皆從初心觀行而起。 四教既攝一切經教。 若一念觀心分明。 能分別一念無明因緣所生之心。 四辯歷然。 則一切經教大意。 皆約觀心通達。 就此即為四意。 第一約觀心明三藏教相者。 即是觀一念因緣所生之心生滅。 析假入空。 約觀門起一切三藏教也。 若觀生滅四諦入道。 即是脩多羅藏。 故增一阿含云。 佛告諸比丘。 謂一切法者。 只是一法。 何等為一法。 心是一法。 離心無一切法也。 智度論云。 從初轉法輪經。 至大涅槃。 結修多羅藏。 此只是約心生滅說四聖諦。 即是法歸法本之義也。 觀心出一切毘尼藏者。 佛制戒時。 問諸比丘。 汝何心作。 若有心作。 即是犯戒。 有犯故有持也。 若無心作。 則不名犯。 犯義不成。 不說持也。 故重心發戒。 無心則不發戒。 若言。 從心出阿毘曇藏者。 四卷略說。 名毘曇心。 達磨多羅處中而說。 名為雜心。 如此皆是約心。 而辯毘曇無比法者。 分別諸心心數法。 一切法不可比也。 第二約觀心明通教者。 觀心因緣所生一切法。 心空則一切法空。 是為體假入空。 一切通教所明行位因果。 皆從此起也。 第三約觀心明別教者。 觀心因緣所生。 即假名。 具足一切恒沙佛法。 依無明阿賴耶識。 分別無量聖諦。 一切別教所明行位因果。 皆從此起也。 第四約觀心明圓教者。 觀心因緣所生。 具足一切十法界法。 無所積聚。 不縱不橫。 不思議中道二諦之理。 一切圓教所明行位因果。 皆從此起。 如輪王頂上明珠。 是則四教皆從一念無明心起。 上來數引華嚴經。 明破微塵出三千大千世界經卷。 義意在此也。 又約頓漸不定祕密。 通前四教總立八教。 一頓教。 如華嚴無聲聞乘。 故名為頓。 二漸教。 即三藏及方等般若。 漸引入圓教。 三不定教。 謂一音異解。 或說大而得小果。 或說小而得大道。 故名為不定。 四祕密教。 此有二種。 一顯露祕密。 謂同席異聞。 不得道。 果互不相知。 故名祕密。 二祕密祕密。 唯佛能證。 密令眾生而得開悟。 不可指示。 總前四教而成八教。 又教分五味。 釋論云。 旃延子明六度限劑而滿者。 此調雜血眾生為乳也。 大品云。 菩薩發心與薩婆若相應者。 此欲調乳入酪也。 大品云。 菩薩發心遊戲神通淨佛國土。 又如淨名中得不思議解脫者。 皆能變身登座。 而復能受屈被訶者。 此欲調酪為生酥就熟酥也。 大品云。 菩薩發心。 即坐道樹。 成正覺。 轉法輪。 度眾生者。 是調熟酥為醍醐也。 此乃從一開一。 接引酥酪之機。 後即會一歸一。 成熟醍醐之眾。 終無別法。 更有卷舒。 本迹相收。 機應冥合。 又分半滿之教。 小乘為半。 大乘為滿。 又三乘為半。 一乘為滿。 如涅槃經明半字及滿字等。 說半字故。 半字即顯。 滿字即隱。 今日說滿字者。 滿字即顯。 半字即隱。 此即約緣而說隱顯。 又如月喻品。 此方見半。 他方見滿。 而彼月性。 本無虧盈。 隨緣所見。 故有增減。 此即是大乘宗中說也。 如智儼法師。 依華嚴一乘宗辯者。 不待說與不說。 常半而常滿。 隱顯無別時。 如彼月性。 常滿而常半。 增減無異路。 正同宗鏡所錄法門。 隱則一心無相。 顯則萬法標形。 不壞前後而同時。 常居一際而前後。 當舒即卷。 當卷即舒。 故知以教照心。 > First, the one produces the immeasurable: this clarifies the doctrine and principle of the inconceivable conditioned arising and the non-active four noble truths. It correctly expounds the Middle Way: namely, all dharmas are the perfect principle, without bias. As for the perfection of wisdom: when one is accomplished, all are accomplished. As for the perfection of eradication: without eradication, there is eradication. As for the perfection of practice: one mind is completely endowed with the myriad practices. As for the perfection of stages: one stage is completely endowed with all stages. As for the perfection of causes: it doubly illuminates the two truths, naturally flowing into the ocean of sarvajñā. As for the perfection of fruits: it is the wondrous awakening and inconceivable fruit of the three virtues. That is, a single moment of mind is perfectly endowed with the dharmadhātu. Explaining the four teachings in terms of contemplating the mind: the Commentary on Vimalakīrti says, 'Now we only discuss the operation and function of the mind itself, recognizing that all doctrinal gateways arise from the contemplative practice of the initial mind. Since the four teachings subsume all scriptural teachings, if in a single moment the contemplation of the mind is distinct and clear, and one can discern the mind produced by the conditioned arising of a single moment of avidyā, the fourfold eloquence being evident, then the overarching purport of all scriptural teachings is thoroughly understood in terms of contemplating the mind.' Regarding this, there are four points: First, explaining the characteristics of the Tripiṭaka teaching in terms of contemplating the mind: this is contemplating the arising and ceasing of the mind produced by conditioned arising in a single moment, analyzing the conventional to enter emptiness. In terms of the portal of contemplation, it gives rise to all the Tripiṭaka teachings. If one enters the Way by contemplating the four noble truths of arising and ceasing, this is the Sūtra Piṭaka. Thus the Ekottarika-āgama says: 'The Buddha addressed the monks: "What is called 'all dharmas' is just one dharma. What is this one dharma? The mind is this one dharma. Apart from the mind, there are no dharmas at all."' The Mahāprajñāpāramitopadeśa says: 'From the Sūtra of Turning the Dharma Wheel up to the Mahāparinirvāṇa, the Sūtra Piṭaka was compiled.' This is merely explaining the four noble truths in terms of the arising and ceasing of the mind, which is the meaning of 'dharmas returning to the root of dharmas.' Contemplating the mind gives rise to all the Vinaya Piṭaka: when the Buddha instituted the precepts, he asked the monks, 'With what mind did you do it?' If one did it with intention, that is a violation of the precepts. Because there is violation, there is keeping \[the precepts\]. If one did it unintentionally, it is not called a violation. The sense of violation being unestablished, keeping is not spoken of. Therefore, the precepts arise from gravity of mind; without mind, precepts do not arise. As for saying that the Abhidharma Piṭaka arises from the mind: the brief exposition in four fascicles is named the Abhidharmahṛdaya (\*Heart of Abhidharma\*). Dharmatrāta's intermediate exposition is named the Samyuktābhidharmahṛdaya (\*Miscellaneous Heart of Abhidharma\*). That they distinguish the Abhidharma's incomparable teachings in this way is entirely in terms of the mind: discerning all states of mind and mental factors, all dharmas are incomparable. Second, explaining the shared teaching in terms of contemplating the mind: contemplating that all dharmas are produced by the mind's conditioned arising, when the mind is empty, then all dharmas are empty. This is embodying the conventional to enter emptiness. All practices, stages, causes, and fruits explained in the shared teaching arise from this. Third, explaining the distinct teaching in terms of contemplating the mind: contemplating that what is produced by the mind's conditioned arising is conventional designation, completely endowed with all the sands-of-the-Ganges Buddha-dharmas. Relying on the avidyā-ālayavijñāna, it discerns the immeasurable noble truths. All practices, stages, causes, and fruits explained in the distinct teaching arise from this. Fourth, explaining the perfect teaching in terms of contemplating the mind: contemplating that what is produced by the mind's conditioned arising is completely endowed with all dharmas of the ten dharmadhātus, without accumulation, neither vertical nor horizontal, the inconceivable principle of the Middle Way and the two truths. All practices, stages, causes, and fruits explained in the perfect teaching arise from this, like the bright jewel on the crown of a cakravartin. Thus, the four teachings all arise from a single moment of the mind of avidyā. The repeated citations above from the Avataṃsakasūtra, clarifying that crushing a fine particle of dust yields a sūtra scroll of the great trichiliocosm, have their intended meaning here. Furthermore, in terms of sudden, gradual, indeterminate, and esoteric, combining these with the preceding four teachings establishes eight teachings in total. First, the sudden teaching: as in the Avataṃsaka, where there is no śrāvaka vehicle; hence it is called sudden. Second, the gradual teaching: namely the Tripiṭaka, Vaipulya, and Prajñā, gradually leading into the perfect teaching. Third, the indeterminate teaching: meaning one voice, diverse understandings; or preaching the great and attaining the small fruit, or preaching the small and attaining the great path; hence it is called indeterminate. Fourth, the esoteric teaching: this has two kinds: 1. the overt-esoteric, meaning being in the same assembly but hearing differently, without attaining the path, their fruits mutually unknown; hence it is called esoteric; 2. the secret-esoteric, which only the Buddhas can realize, secretly causing sentient beings to attain awakening, impossible to point out. Combining these with the preceding four teachings forms the eight teachings. Furthermore, the teachings are divided into five flavors. The Treatise says: Kātyāyanīputra's clarifying the limits and fulfillment of the six pāramitās is the seasoning of sentient beings of mixed blood into milk. The Pañcaviṃśatisāhasrikā says: the bodhisattva's giving rise to the mind in accord with sarvajñā is the desire to season milk into curd. The Pañcaviṃśatisāhasrikā says: the bodhisattva's giving rise to the mind to disport in spiritual penetrations and purify Buddha-lands; and as in the Vimalakīrti, those who attain the inconceivable liberation are all able to transform their bodies and ascend the seats, yet can also accept humbling and being rebuked—this is the desire to season curd into butter and bring it to clarified butter. The Pañcaviṃśatisāhasrikā says: the bodhisattva's giving rise to the mind, immediately sitting beneath the tree of the Way, realizing right awakening, turning the wheel of the Dharma, and delivering sentient beings is seasoning clarified butter into ghee. This is opening one from one to guide capacities suited for curd and butter, and later gathering the one back to the one to mature the assembly suited for ghee. Ultimately there is no separate dharma; there is only unfolding and rolling up, origin and trace mutually subsuming, capacity and response darkly coalescing. Furthermore, they are divided into half-letter and full-letter teachings: the Hīnayāna is the half; the Mahāyāna is the full. Also, the triyāna is the half; the ekayāna is the full. As the Nirvāṇasūtra explains the half-word and the full-word, when the half-word is spoken, the half-word is manifest and the full-word is hidden. When the full-word is spoken today, the full-word is manifest and the half-word is hidden. This is speaking of the hidden and manifest according to conditions. It is also like the Chapter on the Parable of the Moon: here one sees a half \[moon\], elsewhere one sees a full \[moon\], yet the nature of that moon fundamentally has neither waxing nor waning; seen according to conditions, there is increase and decrease. This is spoken within the Mahāyāna tradition. As Dharma Master Zhiyan discerns based on the Huayan ekayāna tradition: without waiting for speaking or not speaking, it is constantly half and constantly full, with no separate times for hidden and manifest. Like the nature of that moon, it is constantly full and constantly half; increase and decrease share no separate course. This is precisely identical to the Dharma gate recorded in the Mirror of the Source: hidden, it is the one mind without marks; manifest, it displays the forms of the myriad dharmas. Without destroying before and after, it is simultaneous; constantly abiding in one limit, yet it has before and after. When it should unfold, it rolls up; when it should roll up, it unfolds. Therefore we know: illuminate the mind through the teaching. > — English (machine translation) (machine translation) - [Previous: 35.6.1](https://indike.org/pramana/in.bauddha.taisho.2016.35.6.1) - [Next: 35.6.3](https://indike.org/pramana/in.bauddha.taisho.2016.35.6.3) - [Up: 35.6](https://indike.org/pramana/in.bauddha.taisho.2016.35.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.35.6.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.35.6.2](https://indike.org/pramana/in.bauddha.taisho.2016.35.6.2) · Pramāṇa