[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) › 37.9 # 宗鏡錄 37.9 宗鏡錄 37.9 - **Language:** Classical Chinese ### [37.9](https://indike.org/pramana/in.bauddha.taisho.2016.37.9) 答。六塵是法界。體自是經。非根利取。方乃是經。何者。大品云。一切法趣色。是趣不過。此色。能詮一切法。如墨黑色。一劃詮一。二劃詮二。三劃詮三。竪一劃則詮王。足右劃則詮丑。足左劃則詮田。出上詮由。出下詮申。如是迴轉。詮不可盡。或一字詮無量法。無量字共詮一法。無量字詮無量法。一字詮一法。於黑墨小小迴轉。詮量大異。左迴詮惡。右迴詮善。上點詮無漏。下點詮有漏。殺活與奪。毀譽苦樂。皆在墨中。更無一法出此墨外。略而言之。黑墨詮無量教。無量行。無量理。黑墨亦是教本。行本。理本。黑墨從初一點。至無量點。從點至字。從字至句。從句至偈。從偈至卷。從卷至部。又從一字句中。初立小行。後著大行。又從點字中。初見淺理。後到深理。是名黑色教行義。三種微發。乃至當知。黑字是諸法本。青黃赤白。亦復如是。非字非非字。雙照字非字。不可說。非不可說。不可見。非不可見。何所簡擇。何所不簡擇。何所攝。何所不攝。何所弃。何所不弃。是則俱是。非則悉非。能於黑色。通達一切非。於一切非。通達一切是。通達一切非非非是。一切法邪。一切法正。若於黑色。不如是解。則不知字與非字。青黃赤白。有對無對。皆不能知。若於黑色通達。知餘色亦如是。此即法華經意。以色為經也。聲塵亦如是。或一聲詮一法。耳根利者。即解聲愛見因緣。即空即假即中。知脣舌牙齒皆不可得。聲即非聲。非聲亦聲。非聲非非聲。聲為教行義本。種種等義。皆如上說。是即通達聲經。香味觸等。亦復如是。經云。一切世間治生產業。皆與實相不相違背。即此意也。外入皆經。周遍法界。內入亦如是。內外入亦如是。經云。非內觀得解脫。亦不離內觀得解脫等。又云。能觀心性。名為上定。心是體。夫有心者。皆當得三菩提。心是宗。制心一處。無事不辦。心是用。三界無別法。唯是一心作。覺觀心是語本。以心分別於心。證心是教相。故云華香雲樹。即法界之法門。剎土眾生。本十身之正體。故華嚴經云。知一切法是正思惟藏。 > Answer: The six sense objects are the dharmadhātu, and their substance is inherently a sutra; it is not that only when seized by sharp faculties do they become sutras. Why? The Pañcaviṃśatisāhasrikā says: 'All dharmas converge into form, and this convergence cannot be surpassed.' This form can express all dharmas. For instance, with black ink, a single stroke expresses 'one'; two strokes express 'two'; three strokes express 'three'. A vertical stroke expresses 'king' (王); adding a stroke to the right expresses 'chou' (丑); adding a stroke to the left expresses 'field' (田); extending upward expresses 'you' (由); extending downward expresses 'shen' (申). In this way, with variations and turns, its expressions are inexhaustible. Or a single character expresses immeasurable dharmas; immeasurable characters jointly express a single dharma; immeasurable characters express immeasurable dharmas; a single character expresses a single dharma. With slight variations in black ink, the meanings expressed differ vastly: turning left expresses evil; turning right expresses good; a dot above expresses the undefiled; a dot below expresses the defiled. Killing and reviving, giving and taking, praise and blame, suffering and pleasure—all reside within the ink; there is not a single dharma outside this ink. In brief, black ink expresses immeasurable teachings, immeasurable practices, and immeasurable principles. Black ink is also the root of teaching, the root of practice, and the root of principle. From an initial single dot to immeasurable dots, from dots to characters, from characters to phrases, from phrases to verses, from verses to scrolls, from scrolls to sections—moreover, from a single character or phrase, one first establishes minor practice and later manifests great practice; again, from dots and characters, one first sees shallow principle and later reaches profound principle. This is called the subtle unfolding of the three kinds—teaching, practice, and principle—of the color black. Furthermore, one should know that black characters are the root of all dharmas; blue, yellow, red, and white are also like this. They are neither characters nor non-characters, illuminating both characters and non-characters; they are ineffable, yet not ineffable; invisible, yet not invisible. What is selected? What is not selected? What is gathered? What is not gathered? What is abandoned? What is not abandoned? If right, all are right; if wrong, all are wrong. Being able, through the color black, to penetrate all that is wrong, to penetrate all that is right through all that is wrong, to penetrate all that is neither wrong nor right—all dharmas are perverse, and all dharmas are correct. If one does not understand the color black in this way, one will not understand characters and non-characters, blue, yellow, red, and white, the obstructive and non-obstructive—one will understand none of them. If one penetrates through the color black, one knows that other colors are also like this. This is the meaning of the Lotus Sutra taking form as the sutra. Sound objects are also like this: sometimes a single sound expresses a single dharma. For those whose ear faculty is sharp, they understand that the causes and conditions of loving or seeing sound are identical with emptiness, identical with the provisional, and identical with the middle; they know that lips, tongue, teeth, and palate are all ungraspable. Sound is non-sound; non-sound is also sound; it is neither sound nor non-sound. Sound is the root of teaching, practice, and principle, and its various meanings are all as explained above: this is penetrating the sound sutra. Fragrance, taste, touch, and so forth are also like this. A sutra says: 'All worldly livelihoods and productive enterprises are not contrary to the true mark'—this is the meaning. The external sense media (āyatana) are all sutras, pervading the dharmadhātu; the internal sense media are also like this; the internal-and-external sense media are also like this. A sutra says: 'One does not attain liberation through internal contemplation, nor does one attain liberation apart from internal contemplation,' and so forth. It also says: 'Being able to contemplate the mind-nature is called supreme concentration.' Mind is the substance. 'All who possess mind shall attain samyaksaṃbodhi': mind is the source. 'Bring the mind under control in one place, and nothing cannot be accomplished': mind is the function. 'The three realms have no separate dharma; they are made only by the one mind.' The mind of vitarka and vicāra is the root of speech. Distinguishing the mind through the mind, realizing the mind, is the characteristic of the teaching. Therefore it is said: flowers, fragrance, clouds, and trees are themselves the Dharma doors of the dharmadhātu; lands and sentient beings are originally the true substance of the ten bodies. Thus the Avataṃsakasūtra says: 'Know that all dharmas are the treasury of correct reflection.' > — English (machine translation) (machine translation) - [Previous: 37.8](https://indike.org/pramana/in.bauddha.taisho.2016.37.8) - [Next: 37.10](https://indike.org/pramana/in.bauddha.taisho.2016.37.10) - [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.37.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.37.9](https://indike.org/pramana/in.bauddha.taisho.2016.37.9) · Pramāṇa