[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) › 37.19 # 宗鏡錄 37.19 宗鏡錄 37.19 - **Language:** Classical Chinese ### [37.19](https://indike.org/pramana/in.bauddha.taisho.2016.37.19) 答。只為佛之知見蘊在眾生心。雖然顯現。而迷者不知。以客塵所覆。妄見所障。雖有如無。似世間寶藏。為物所覆。莫有知者。是以須的示其寶處。令親得見。遂獲其寶。利濟無窮。此亦如是。因斯方便之門。得見心寶。遂以緣了。資發。親得現前。智藏豐隆。法財具足。有茲勝利。教跡非虛。如大涅槃經云。譬如大海。雖同一鹹。其中亦有上妙之水。味同於乳。喻如雪山。雖復成就種種功德。多生諸藥。亦有毒草。諸眾生身。亦復如是。雖有四大毒蛇之種。其中亦有妙藥。大王。所謂佛性非是作法。但為煩惱客塵所覆。若剎利．婆羅門．毘舍．首陀．能斷除者。即見佛性。成無上道。所以古德云。開物性原者。良以眾生性含智海。識洞真空。但衣蔽明珠。室埋祕藏。要假開示令其悟入。須憑觀慧以契無生。又欲廣其義用。須明橫竪法門。竪唯一心。橫遍一切。心非橫竪。橫竪是心。隱顯同時。卷舒無礙。念念相即。法法融通。將竪約橫。則無橫而不竪。一一法皆至心原。將橫約竪。則無竪而不橫。具一切句。及一一句。皆廣等法界。所以義海云。體無別異。舉則全鋒。理不殊途。談皆頓顯。良由二邊相盡。差別體融。隨智卷舒。應機屈曲。是故言起即起。誰云路之不通。舉多即多。孰談法之無在。故知立教皆為對機。機宜不同。教分多種。且如觀色一法。五教證入不同。初小乘。見是實色。不說性空。初教。見此色法。從緣所成。必無自性。即空無所有。如波歸水。終教。見色空無礙。以真空不守自性。隨緣成色。即是幻色。遂賴空成。即此賴空之色。虛相無體。恒自性盡而空現。是故色即空而常泯。空即色而常存。要由自盡之色。方是空色。成色之空。乃是真空。舉體互融。無有障礙。如水入波。頓教。一色法。無非真理所收。是故此色。即真理一味等。更無別法而可顯說。水波雙絕。圓教。起即全收。一多互攝。同時成立。一塊圓明。隨舉即色。隨舉即空。義味自在。隨智取用。何以故。隨舉一門無不顯現。古德云。皆本一心而貫諸法。夫一心者。萬法之總也。分而為戒定慧。開而為六度。散而為萬行。萬行未嘗非一心。一心未嘗違萬行。然則一心者。萬法之所生。而不屬於萬法。得之者。則於法自在矣。見之者。則於教無礙矣。本非法。不可以法說。本非教。不可以教傳。豈可以軌跡而尋哉。故知但研精一法。內照分明。自然柔軟。入神。順法界之性。無心合道。履一際之門。所以大智度論云。以人心多散。如狂如賊如醉。一心敬慎。是諸功德初門。攝心得禪。便得實智慧。得實智慧。便得解脫。得解脫。便得盡苦。如是等事。皆從一心得。華嚴私記云。無縛無著迴向者。只了一切皆如故。所以無縛著耳。知一切皆無縛脫。一法既爾。一切法皆然。所以一切法即一法。一法即一切法。若一切法皆無性。即是分身佛集。寶塔出現。須彌入芥耳。如是洞達。一解千從。則知佛向無所有中出生。法於畢竟空中建立。以無生無性故。迴轉由心。遂得集散同時。大小即入。所以森羅義趣。報化影像。乃至無量德業。廣大神通。於宗鏡中。一時顯現。且如龍蜃等類。全是業果生死之身。尚現不思議之力用。何況悟根本心。具如實智。而不能現廣大之神用乎。如華嚴經云。佛子。如羅睺阿脩羅王。本身長七百由旬。化形長十六萬八千由旬。於大海中出其半身。與須彌山而正齊等。佛子。彼阿脩羅王。雖化其身長十六萬八千由旬。然亦不壞本身之相。諸蘊界處。悉皆如本。心不錯亂。不於變化身而作他想。於其本身生非己想。本受生身。恒受諸樂。化身常現種種自在神通威力。佛子。阿脩羅王。有貪恚癡。具足憍慢。尚能如是變現其身。何況菩薩摩訶薩。能深了達心法如幻。一切世間。皆悉如夢。一切諸佛出興於世。皆如影像。一切世界。猶如變化。言語音聲。悉皆如響。見如實法。以如實法而為其身。知一切法本性清淨。了知身心無有實體。其身普住無量境界。以佛智慧廣大光明。淨修一切菩提之行。乃至如有幻師。隨於一處。作諸幻術。不以幻地故。壞於本地。不以幻日故。壞於本日。菩薩摩訶薩。亦復如是。於無國土。現有國土。於有國土。現無國土。於有眾生。現無眾生。於無眾生。現有眾生。無色現色。色現無色。初不亂後。後不亂初。菩薩了知一切世法。悉亦如是。同於幻化。知法幻故。知智幻。知智幻故。知業幻。知智幻業幻已。起於幻智。觀一切業。如世幻者。不於處外而現其幻。亦不於幻外而有其處。菩薩摩訶薩。亦復如是。不於虛空外入世間。亦不於世間外入虛空。何以故。虛空世間無差別故。住於世間。亦住虛空。菩薩摩訶薩。於虛空中。能見能修一切世間種種差別妙莊嚴業。於一念頃。悉能了知無數世界。若成若壞。亦知諸劫相續次第。能於一念現無數劫。亦不令其一念廣大。菩薩摩訶薩。得不思議解脫幻智。到於彼岸。住於幻際。入世幻數。思惟諸法。悉皆如幻。不違幻世。盡於幻智。了知三世與幻無別。決定通達心無邊際。如諸如來住如幻智。其心平等。菩薩摩訶薩。亦復如是。知諸世間。皆悉如幻。於一切處。皆無所著。無有我所。如彼幻師。作諸幻事。雖不與彼幻事同住。而於幻事亦無迷惑。菩薩摩訶薩。亦復如是。知一切法。到於彼岸。心不計我能入於法。亦不於法而有錯亂。 > Answer: It is simply because the vision and knowledge of the Buddha are contained within the minds of sentient beings. Although they are manifested, those who are deluded do not know it, because they are covered by adventitious defilements and obstructed by false views. Though they exist, it is as if they were absent, like a worldly treasure trove covered by objects so that no one knows of it. Therefore, one must point precisely to the place of the treasure to cause them to see it in person and thereupon obtain its treasure, bringing inexhaustible benefit and relief. This is also like that. Relying on these gates of skillful means, one comes to see the mind-treasure, and then, stimulated and developed by the conditional and the uncovering \[causes\], it personally appears before one: the treasury of wisdom flourishes and the wealth of the Dharma is fully possessed. With such supreme benefit, the traces of the teachings are not in vain. As the Mahāparinirvāṇasūtra says: 'For example, although the great sea is uniformly salty, within it there is also supreme, wondrous water whose flavor is like milk. It is also like the Snow Mountains: although they are endowed with various virtues and produce many medicines, there are also poisonous grasses. The bodies of sentient beings are also like this: although they have the seeds of the four great venomous serpents, within them there is also the wondrous medicine, Great King. What is called Buddha-nature is not an artificial construct; it is merely covered by the adventitious defilements of kleśa. If kṣatriyas, brāhmaṇas, vaiśyas, or śūdras can sever and eliminate them, they will see the Buddha-nature and attain the unexcelled path.' Therefore, the ancient virtuous ones said: 'The opening of the source of the nature of things is truly because the nature of sentient beings contains the ocean of wisdom, and their consciousness penetrates true emptiness. It is only that the bright jewel is concealed within their clothes, and the secret treasury is buried in the room; one must rely on pointing it out to make them awaken and enter, and one must depend on the wisdom of contemplation to accord with the unarisen.' Furthermore, to expand its meaningful functions, one must clarify the horizontal and vertical Dharma-doors. The vertical is solely the one mind; the horizontal pervades everything. The mind is neither horizontal nor vertical; horizontal and vertical are the mind. Concealment and manifestation are simultaneous; contraction and expansion are unhindered. Thought-moment by thought-moment they are mutually identical; dharma by dharma they interfuse. Applying the vertical to the horizontal, there is nothing horizontal that is not vertical—each and every dharma reaches the source of the mind. Applying the horizontal to the vertical, there is nothing vertical that is not horizontal—it possesses all phrases, and each and every phrase is broad and equal to the dharmadhātu. Therefore, the Ocean of Meanings says: 'The substance has no difference; whenever it is raised, its full sharpness appears. The principle does not take different paths; whenever it is spoken of, it is instantly revealed.' This is truly because the characteristics of the two extremes are exhausted, and distinct substances interfuse; it contracts and expands according to wisdom, and bends and curves in response to capacities. Therefore, when words arise, they instantly arise—who could say the path does not go through? When the many are raised, they are instantly the many—who could say the Dharma does not exist? Hence we know that setting up teachings is always done in response to capacities; since capacities and suitabilities differ, the teachings are divided into many kinds. For instance, in contemplating the single dharma of form, the five teachings have different entries into realization: First, the Small Vehicle sees it as real form and does not speak of emptiness of nature. The Initial Teaching sees this dharma of form as produced from conditions and necessarily devoid of self-nature, being empty and having nothing at all, like waves returning to water. The Final Teaching sees that form and emptiness are unobstructed, because true emptiness does not preserve its own self-nature and follows conditions to become form, which is illusory form, and thereupon depends upon emptiness to be established; this form that depends upon emptiness has false characteristics devoid of substance, its own nature always exhausted while emptiness appears. Therefore, form is emptiness and is always annihilated; emptiness is form and always preserved. It must be that form which exhausts itself that is empty form; the emptiness that establishes form is true emptiness. Raising the substance, they mutually interfuse without obstruction, like water entering the waves. The Sudden Teaching holds that a single dharma of form is entirely subsumed under the true principle; therefore, this form is of a single flavor with the true principle, etc., and there is no other dharma that can be explicitly explained—both water and waves are extinguished. The Perfect Teaching holds that as soon as it arises, it completely subsumes everything; the one and the many mutually contain each other, simultaneously established as a single lump of perfect brightness: wherever raised, it is form; wherever raised, it is emptiness. Its meaning and flavor are self-sovereign, adopted and applied according to wisdom. Why? Because whenever one door is raised, there is none that is not manifested. The ancient virtuous ones said: 'All are rooted in the one mind and string together all dharmas.' Now, the one mind is the total of the ten thousand dharmas: divided, it becomes morality, concentration, and wisdom; unfolded, it becomes the six pāramitās; dispersed, it becomes the ten thousand practices. The ten thousand practices have never not been the one mind; the one mind has never contradicted the ten thousand practices. Thus, the one mind is that which generates the ten thousand dharmas, yet does not belong to the ten thousand dharmas. One who attains it is at ease with regard to dharmas; one who sees it is unhindered with regard to the teachings. Originally it is not a dharma, so it cannot be explained by dharmas; originally it is not a teaching, so it cannot be transmitted by teachings. How could it be sought by tracks and traces? Thus we know that if one only investigates and refines a single dharma, inner illumination becomes clear and distinct, naturally pliable and entering into the spirit; according with the nature of the dharmadhātu, without mind one accords with the Way, treading the gate of the single realm. Therefore, the Mahāprajñāpāramitopadeśa says: 'Because the human mind is mostly scattered, like a madman, like a thief, like a drunkard, the one mind of reverent mindfulness is the initial gate to all virtues. Gathering the mind, one attains dhyāna, and then attains real wisdom; attaining real wisdom, one then attains liberation; attaining liberation, one then attains the end of suffering. Matters such as these are all attained from the one mind.' The Private Notes on the Huayan says: 'The dedicating \[of roots of virtue\] without bondage and without attachment is simply because one realizes that all are suchness; therefore there is no bondage or attachment. One knows that all have neither bondage nor release. Since one dharma is like this, all dharmas are likewise so. Therefore, all dharmas are the one dharma, and the one dharma is all dharmas. If all dharmas are devoid of nature, this is the assembly of the divided bodies of the Buddha, the appearance of the jewel stupa, and Mount Sumeru entering a mustard seed.' Reaching such thorough penetration, when one is understood, a thousand follow. Then one knows that the Buddha is born toward the nonexistent, and the Dharma is established within ultimate emptiness. Because there is no arising and no nature, turning and revolving depend on the mind, so that gathering and dispersing are simultaneous, and the great and the small enter into one another. Therefore, the arrayed principles, the reflected images of the reward and transformation bodies, and even the measureless virtuous deeds and vast spiritual powers, simultaneously appear within the mirror of the source. Now, consider classes such as dragons and mirage-monsters: though their bodies are entirely the karmic fruits of birth and death, they still display inconceivable power and function. How much more so could one who awakens to the fundamental mind and possesses knowledge of reality not display vast spiritual functions? As the Avataṃsakasūtra says: 'O son of the Buddha, just as Rāhu, king of the asuras, whose original body is seven hundred yojanas tall, transforms his shape to sixteen-eight thousand yojanas tall, so that when he raises half his body out of the great ocean, it is exactly level with Mount Sumeru. O son of the Buddha, although that king of the asuras transforms his body to sixteen-eight thousand yojanas tall, he does not destroy the characteristics of his original body: all his aggregates, realms, and sense fields remain as they originally were; his mind is not confused; he does not think of the transformed body as someone else, nor does he think of his original body as not himself. His originally born body constantly receives various pleasures, while his transformed body constantly manifests the power and majesty of various self-sovereign spiritual transformations. O son of the Buddha, if the king of the asuras, who has rāga, dveṣa, and moha, and is fully endowed with arrogance, can still transform and manifest his body like this, how much more so can a bodhisattva-mahāsattva who can deeply understand that mental dharmas are like illusions, that all worldly realms are entirely like dreams, that the appearances of all Buddhas in the world are like reflected images, that all worlds are like magical creations, and that spoken sounds and voices are all like echoes; who sees the real Dharma and takes the real Dharma as their body; who knows that the original nature of all dharmas is pure; who thoroughly knows that body and mind have no real substance; whose body universally abides in measureless realms; who, with the vast radiance of the Buddha's wisdom, purely cultivates all practices of bodhi! Even as a magician performs various magical arts anywhere, he does not destroy the original ground on account of the illusory ground, nor does he destroy the original sun on account of the illusory sun. The bodhisattva-mahāsattva is also like this: where there is no land, he manifests lands; where there is a land, he manifests no land; where there are sentient beings, he manifests no sentient beings; where there are no sentient beings, he manifests sentient beings; where there is no form, he manifests form; where there is form, he manifests no form. The first does not confuse the later, and the later does not confuse the first. The bodhisattva thoroughly knows that all worldly dharmas are also like this, identical to illusions and transformations. Because he knows that dharmas are illusions, he knows that wisdom is an illusion; because he knows that wisdom is an illusion, he knows that karma is an illusion. Having known that wisdom is an illusion and karma is an illusion, he generates illusory wisdom and contemplates all karma. Just as a worldly magician does not manifest his illusion outside of the place, nor is his place outside of the illusion, the bodhisattva-mahāsattva is also like this: he does not enter the world outside of empty space, nor does he enter empty space outside of the world. Why? Because empty space and the world are without distinction. Abiding in the world, he also abides in empty space. The bodhisattva-mahāsattva is able to see and cultivate the various distinct, wondrous adornments and karmas of all worldly realms within empty space. In a single thought-moment, he is able to completely understand the formation and destruction of countless worlds, and he also knows the sequential order of kalpas; he can manifest countless kalpas in a single thought-moment, yet he does not cause that single thought-moment to expand. The bodhisattva-mahāsattva attains the illusory wisdom of inconceivable liberation, arrives at the other shore, abides at the limit of illusion, enters the tally of worldly illusions, and contemplates all dharmas as completely like illusions. Not going against the illusory world, exhausting illusory wisdom, he thoroughly knows that the three periods of time are no different from illusions, and definitively penetrates the boundlessness of the mind. Just as the tathāgatas abide in wisdom that is like an illusion with an equal mind, the bodhisattva-mahāsattva is also like this: he knows that all worldly realms are entirely like illusions, has no attachment anywhere, and has no sense of mineness. Just as that magician performs various magical feats, and although he does not abide together with those magical feats, he is not deluded by the magical feats either, the bodhisattva-mahāsattva is also like this: he knows all dharmas, arrives at the other shore, his mind does not conceive that he can enter into dharmas, nor is he confused about dharmas.' > — English (machine translation) (machine translation) - [Previous: 37.18](https://indike.org/pramana/in.bauddha.taisho.2016.37.18) - [Next: 37.20](https://indike.org/pramana/in.bauddha.taisho.2016.37.20) - [Up: 37](https://indike.org/pramana/in.bauddha.taisho.2016.37) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.37.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.37.19](https://indike.org/pramana/in.bauddha.taisho.2016.37.19) · Pramāṇa