[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) › 38.7.3 # 宗鏡錄 38.7.3 宗鏡錄 38.7.3 - **Language:** Classical Chinese ### [38.7.3](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.3) 是知一切法無生者之所住處。 是不著一切世間者之所住處。 是不著一切窟宅者之所住處。 是不樂一切聚落者之所住處。 是不依一切境界者之所住處。 是離一切想者之所住處。 是知一切法無自性者之所住處。 是斷一切分別業者之所住處。 是離一切想心意識者之所住處。 是不入不出一切道者之所住處。 是入一切甚深般若波羅蜜者之所住處。 是能以方便住普門法界者之所住處。 是息滅一切煩惱火者之所住處。 是以增上慧。 除斷一切見愛慢者之所住處。 是出生一切諸禪解脫三昧通明。 而遊戲者之所住處。 是觀察一切菩薩三昧境界者之所住處。 是安住一切如來所者之所住處。 是以一劫入一切劫。 以一切劫入一劫。 而不壞其相者之所住處。 是以一剎入一切剎。 以一切剎入一剎。 而不壞其相者之所住處。 是以一法入一切法。 以一切法入一法。 而不壞其相者之所住處。 是以一眾生入一切眾生。 以一切眾生入一眾生。 而不壞其相者之所住處。 是以一佛入一切佛。 以一切佛入一佛。 而不壞其相者之所住處。 是於一念中。 而知一切三世者之所住處。 是於一念中。 往詣一切國土者之所住處。 乃至爾時善財童子。 恭敬右遶彌勒菩薩摩訶薩已。 而白之言。 唯願大聖。 開樓閣門。 令我得入。 時彌勒菩薩。 前詣樓閣。 彈指出聲。 其門即開。 命善財入。 善財心喜。 入已還閉。 見其樓閣廣博無量。 同於虛空。 乃至自見其身。 遍在一切諸樓閣中。 具見種種不可思議自在境界。 彌勒三生行菩薩行。 八相成道之事。 爾時彌勒菩薩摩訶薩。 即攝神力。 入樓閣中彈指作聲。 告善財言。 善男子。 起。 法性如是。 此是菩薩知諸法智因緣聚集。 所現之相。 如是自性。 如幻如夢如影如像。 悉不成就。 乃至譬如幻師。 作諸幻事。 無所從來。 無所至去。 雖無去來。 以幻力故。 分明可見。 彼莊嚴事。 亦復如是。 無所從來。 亦無所去。 雖無來去。 然以慣習不可思議幻智力故。 及由往昔大願力故。 如是顯現。 釋曰。 彈指出聲。 其門即開者。 創發明處。 豁見性時。 名之為開。 入已還閉者。 所悟如本。 非從新得。 故云還閉。 或云。 慈氏菩薩彈指出聲。 其門即開者。 明聲是震動啟發之義。 彈指者。 去塵之義。 塵亡執去。 法門自開。 善財入已。 其門還閉者。 以迷亡智現。 名之為開。 智無內外中間。 無出無入。 無迷無證。 名為還閉。 見其樓閣廣博無量。 同於虛空者。 智境界也。 如是自性。 如幻如夢如影如像。 悉不成就者。 總上一切不思議無邊佛事境界。 以真如之性。 法爾隨緣。 雖即隨緣。 法爾歸性。 以隨緣時。 似有顯現。 如看幻法。 不有而有。 猶觀夢境。 不見而見。 若水中之影。 非出非入。 似鏡裏之像。 不內不外。 以無性隨緣故。 理不成就。 以隨緣無性故。 事不成就。 若理事不成。 即一切法俱不成。 故云悉不成就。 但如是如是顯現。 如是如是證知。 了了分明。 還同宗鏡。 光光涉入。 影影相含。 如十玄門重重無盡。 十玄門者。 一同時具足相應門。 智儼師釋云。 此約相應無前後說。 此十玄門。 一一皆具十法。 同時具足。 一教義。 二理事。 三境智。 四行位。 五因果。 六依正。 七體用。 八人法。 九逆順。 十感應。 隨有一處。 即具此十法。 悉皆同時具足。 今且據因果同時。 若小乘說因果。 即轉因以成果。 因滅始果成。 若大乘因果。 亦得同時。 而不彰無盡。 如似舍緣以成舍。 因果同時成。 而不成餘物。 以因有親疎故。 所以成有盡也。 若一乘宗明。 因果同時者。 舉疎緣以入親。 是故如舍成時。 一切法界皆一時成也。 若有一法不成。 > "This is the dwelling place of those who know that all phenomena are unborn. This is the dwelling place of those who do not cling to any worldly existence. This is the dwelling place of those who do not cling to any cavernous abode. This is the dwelling place of those who take no delight in any village. This is the dwelling place of those who do not rely on any realm. This is the dwelling place of those who are free from all conceptualisation. This is the dwelling place of those who know that all phenomena are without intrinsic nature. This is the dwelling place of those who have severed all karmic actions of discrimination. This is the dwelling place of those who are free from all conceptualisation, citta, manas, and manovijñāna. This is the dwelling place of those who neither enter nor emerge from any path. This is the dwelling place of those who enter into all profound prajñāpāramitās. This is the dwelling place of those who are able, by expedient means, to abide in the universally facing dharmadhātu. This is the dwelling place of those who have extinguished all the fires of the kleśas. This is the dwelling place of those who, by higher wisdom, eliminate and sever all views, craving, and conceit. This is the dwelling place of those who bring forth and playfully disport in all dhyānas, liberations, samādhis, superknowledges, and clarities. This is the dwelling place of those who contemplate the realms of all bodhisattva samādhis. This is the dwelling place of those who peacefully abide in the presence of all Tathāgatas. This is the dwelling place of those who enter all kalpas with a single kalpa, and enter a single kalpa with all kalpas, yet without destroying their characteristics. This is the dwelling place of those who enter all kṣetras with a single kṣetra, and enter a single kṣetra with all kṣetras, yet without destroying their characteristics. This is the dwelling place of those who enter all phenomena with a single phenomenon, and enter a single phenomenon with all phenomena, yet without destroying their characteristics. This is the dwelling place of those who enter all sentient beings with a single sentient being, and enter a single sentient being with all sentient beings, yet without destroying their characteristics. This is the dwelling place of those who enter all Buddhas with a single Buddha, and enter a single Buddha with all Buddhas, yet without destroying their characteristics. This is the dwelling place of those who, in a single thought-moment, know all three times. This is the dwelling place of those who, in a single thought-moment, travel to all buddha-lands." And so on, until: "At that time, the youth Sudhana, having reverently circumambulated the Bodhisattva Mahāsattva Maitreya to the right, addressed him, saying: 'I pray only that the Great Sage will open the door of the tower and allow me to enter.' Then the Bodhisattva Maitreya approached the tower, snapped his fingers, and made a sound; the door immediately opened, and he bid Sudhana enter. Sudhana was filled with joy, and once he had entered, it closed again. He saw that the tower was vast, boundless, and identical to empty space; and so on, until he saw his own body pervading all the towers, fully beholding various inconceivable, sovereign realms, the events of Maitreya's bodhisattva practice across three lifetimes, and the eight aspects of attaining enlightenment. At that time, the Bodhisattva Mahāsattva Maitreya drew back his spiritual power, entered the tower, snapped his fingers to make a sound, and said to Sudhana: 'Good son, arise! The nature of phenomena is like this. This is the manifestation brought forth by the convergence of the causes and conditions of a bodhisattva's wisdom knowing all phenomena. Such self-nature is like an illusion, like a dream, like a shadow, like an image; none of them are established.' And so on, until: 'Just as an illusionist creates various illusory events, which come from nowhere and go nowhere—though there is neither coming nor going, by the power of illusion they are clearly visible—those adornments are also just like this: they come from nowhere and go nowhere. Although there is neither coming nor going, by the power of habituated practice in inconceivable illusory wisdom, and by the power of past great vows, they are manifested in this way.'" Explanation: As for "snapping his fingers and making a sound, the door immediately opened": the moment when illumination first arises and one opens into seeing the nature is called "opening." As for "once he had entered, it closed again": what is awakened to is just as it originally was, not newly acquired; thus it says "closed again." Alternatively, it is said: when the Bodhisattva Maitreya snaps his fingers to make a sound and the door immediately opens, this clarifies that the sound carries the sense of shaking and awakening. Snapping the fingers carries the sense of removing dust. When dust vanishes and grasping is removed, the Dharma door opens of itself. When it says that after Sudhana entered, its door closed again, this is because the vanishing of delusion and the appearing of wisdom is called "opening"; yet wisdom has no inside, outside, or middle, no emerging and no entering, no delusion and no realization—this is called "closing again." Seeing that the tower is vast, boundless, and identical to empty space is the realm of wisdom. As for "such self-nature is like an illusion, like a dream, like a shadow, like an image; none of them are established": this summarizes all the aforementioned inconceivable and boundless realms of buddha-activity. Because the nature of tathatā naturally accords with conditions, even though it accords with conditions, it naturally returns to the nature. Because when it accords with conditions there appears to be manifestation—like viewing illusory phenomena, which exist without existing; like observing dream realms, which are seen without being seen; like a reflection in water, neither emerging nor entering; like an image in a mirror, neither inside nor outside—because of being natureless while according with conditions, the principle is not established. Because of according with conditions while being natureless, phenomena are not established. If both principle and phenomena are not established, then all phenomena are entirely unestablished; thus it says "none of them are established." It is merely manifested just so, and realized just so, clear and distinct, still identical to the mirror of the source, light and light interpenetrating, reflection and reflection mutually containing, like the ten profound gates, layer upon layer without end. Regarding the ten profound gates: the first is the gate of simultaneous complete correspondence. Master Zhiyan explained: "This is spoken with regard to correspondence without before or after. Each one of these ten profound gates possesses ten dharmas, simultaneously complete: first, teaching and meaning; second, principle and phenomena; third, realm and wisdom; fourth, practice and stage; fifth, cause and effect; sixth, dependent and primary \[retribution\]; seventh, substance and function; eighth, person and dharma; ninth, contrary and compliant; tenth, stimulus and response. Wherever there is one, it possesses these ten dharmas, all simultaneously complete. Now, taking simultaneous cause and effect as an example: if the Hīnayāna speaks of cause and effect, it transforms the cause to achieve the effect; only when the cause ceases is the effect established. If the Mahāyāna speaks of cause and effect, they can also be simultaneous, but this does not reveal the inexhaustible. It is like conditions for a house combining to form a house: cause and effect are established simultaneously, but other things are not established. Because causes have close and distant relations, what is established is finite. If the One Vehicle source explains simultaneous cause and effect, it adduces the distant conditions to enter the close; therefore, just as when a house is formed, all dharmadhātus are simultaneously formed. If a single dharma were unformed..." > — English (machine translation) (machine translation) - [Previous: 38.7.2](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.2) - [Next: 38.7.4](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.4) - [Up: 38.7](https://indike.org/pramana/in.bauddha.taisho.2016.38.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.38.7.3) — English, machine translation ## Linked texts (1) - [大慧普覺禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1998a.18.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.38.7.3](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.3) · Pramāṇa