[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) › 39.9 # 宗鏡錄 39.9 宗鏡錄 39.9 - **Language:** Classical Chinese ### [39.9](https://indike.org/pramana/in.bauddha.taisho.2016.39.9) 答。如黃石中金。以福德爐火因緣成就。若大福人得金。中福人得銀。下福人得銅。此亦如是。凡夫人。唯得煩惱無明。聲聞人。但證無常生滅。唯佛菩薩。究竟常樂涅槃。如大集經云。如然燈器。金則黃光。銅則赤光。其色雖異。燈無差別。法界亦爾。諸佛然之。智光無邊。聲聞然之。智光有邊。而法界性實無差別。且心之一法。微妙幽玄。見有淺深。智分優劣。須憑廣學以至法原。法華經云。其不習學者。不能曉了此。外書云。玉不琢。不成器。人不學。不知道。但堅志節。常聞未聞。熏修而觀力轉深。磨鍊而行門益淨。常起難遭之想。道業恒新。長懷慶幸之心。終無退轉。所以華嚴經云。菩薩日夜。唯願聞法。喜法樂法。依法隨法。解法順法。到法住法行法。菩薩如是勤求佛法。所有珍財。皆無悋惜。不見有物難得可重。但於能說佛法之人。生難遭想。是故菩薩於內外財。為求佛法。悉能捨施。無有恭敬而不能行。無有憍慢而不能捨。無有承事而不能作。無有勤苦而不能受。若聞一句未曾聞法。生大歡喜。勝得三千大千世界。滿中珍寶。若聞一偈未聞正法。生大歡喜。勝得轉輪王位。若得一偈未曾聞法。能淨菩薩行。勝得帝釋梵王位。住無量百千劫。若有人言。我有一句佛所說法。能淨菩薩行。汝今若能入大火坑。受極大苦。當以相與。菩薩爾時作如是念。我以一句佛所說法。淨菩薩行故。假使三千大千世界。大火滿中。尚欲從於梵天之上。投身而下。親自受取。況小火坑。而不能入。然我今者為求佛法。應受一切地獄眾苦。何況人中諸小苦惱。菩薩如是發勤精進求於佛法。如其所聞。觀察修行。此菩薩得聞法已。攝心安住。於空閑處。作是思惟。如說修行。乃得佛法。非但口言而可清淨。又普賢行願品頌云。智海廣難量。不測反增謗。牛飲水成乳。蛇飲水成毒。智學成菩提。愚學為生死。如是不了知。斯由少學過。大涅槃經偈云。或有服甘露。傷命而早殀。或有服甘露。壽命得長存。或有服毒生。有緣服毒死。無礙智甘露。所謂大乘典。如是大乘典。亦名雜毒藥。如酥醍醐等。及以諸石蜜。服消則為藥。不消則為毒。方等亦如是。智者為甘露。愚不知佛性。服之則成毒。又如木中火性。乳中酪性。緣若未具。有亦同無。眾生佛性。亦復如是。不學不知。非不成佛。如金剛三昧經云。地藏菩薩言。尊者。知有非實。如陽焰水。知實非無。如火性生。如是觀者。是人智耶。論釋曰。如經云。若說法有一如焰水迷倒。若見於法無。如盲無日倒。故知實非無。非無之義。如火性生。謂如木中有火性。分析求之。不得火相。而實不無。木中火性。鑽而求之。火必現故。一心亦爾。分析諸相。不得心性。而實不無諸法中心。修道求之。一心顯故。是以含識界中。從無始來。內為五陰所縻。外為六塵所梏。觸途現境。寓目生情。如獼猴而五處俱黏。類𧉑𬟼而諸塵盡泊。所以見不超於色界。聽不出於聲塵。若投網之魚。猶處籠之鳥。進退俱阻。如羝羊之觸。籓驚懼齊臨。似乳燕之巢幕。若能知塵是識。了物唯心。不為延促之所拘。豈令大小之所轉。即能隨緣應跡。赴感徇機。不動道場。分身法界。常在此而恒在彼。不居方而不離方。入此宗門。廣大如是。會差別之迹。徹平等之原。如金剛山。純現金光。似師子王。師子圍遶。猶摩梨山內。盡出栴檀。若瞻蔔林中。唯聞香氣。比須彌南面。靡現雜形。如金沙大河。無復迴曲。同金剛之斧力。欲擬皆空。等無翳之日光。所臨俱朗。如入法界品中。逝多林中所現境界。頌云。汝應觀此逝多林。以佛威神廣無際。一切莊嚴皆示現。十方法界悉充滿。十方一切諸國土。無邊品類大莊嚴。於其座等境界中。色像分明皆顯現。又如慈行童女毘盧遮那藏殿內。一一壁中。一一柱中。一一鏡中。一一相中。一一形中。一一摩尼寶中。一一莊嚴具中。一一金鈴中。一一寶樹中。一一寶形像中。一一寶瓔珞中。悉見法界一切如來。從初發心。修菩薩行。成滿大願。具足功德。成等正覺。轉妙法輪。乃至示現入於涅槃。如是影像。靡不皆現。如淨水中。普見虛空日月星宿。所有眾像。又如法寶髻長者宅中。得菩薩無量福德寶藏解脫門。其宅廣博。十層八門。善財入已。次第觀察。見最下層。施諸飲食。見第二層。施諸寶衣。見第三層。布施一切寶莊嚴具。乃至見第十層。一切如來充滿其中。從初發心。修菩薩行。超出生死。成滿大願。及神通力。淨佛國土。道場眾會。轉正法輪。調伏眾生。如是一切。悉使明見。釋曰。逝多林之無際。遮那藏之顯現。寶髻宅之廣博。皆是不思議之心。融攝無礙。十層則十波羅蜜。八門則八正道分。乃至一切莊嚴具中。示現佛事。盡是一心法門。體用周遍。重重顯道。一一提宗。以昧之者。不悟不明。以執之者。為緣為對。如盲不見。非無五色之紋。似聾不聞。豈絕五音之響。又如若逝多林裏聲聞不知。恒河水中。餓鬼不見。皆是自業所障。非法隱藏。今勸未省之人。觀聽直入。猶谷中聞響。終無異音。似鏡裏見形。更非他質。分明可驗。自絕思量。現證無疑。復誰前後。可謂聖遠乎哉。體之即神。道遠乎哉。觸事而真矣。 > Answer: It is like gold in a yellow stone, brought to completion through the conditions of a furnace fire fueled by merit: if a person of great merit \[works it\], they obtain gold; a person of middling merit obtains silver; a person of inferior merit obtains copper. This is just like that: ordinary persons obtain only kleśa and avidyā; śrāvakas merely realize impermanence, arising, and ceasing; only buddhas and bodhisattvas attain ultimate, permanent bliss, nirvāṇa. As the Mahāsaṃnipātasūtra says: 'It is like a vessel for lighting a lamp: if gold, it gives a yellow light; if copper, it gives a red light. Although their colors differ, the lamp is without distinction. The dharmadhātu is also like this: when buddhas light it, its light of wisdom is boundless; when śrāvakas light it, its light of wisdom is bounded. Yet the nature of the dharmadhātu truly has no distinction.' Furthermore, the single dharma of the mind is subtle and profound; views have shallow and deep, and wisdom is divided into superior and inferior. One must rely on extensive learning to reach the source of phenomena. The Saddharmapuṇḍarīkasūtra says: 'Those who do not practice and study cannot comprehend this.' An external text says: 'If jade is not carved, it does not become a vessel; if a person does not study, they do not know the Way.' One need only firm one's resolve, constantly listen to what has not yet been heard, and through perfuming and cultivation the power of contemplation will grow deeper, while through polishing and tempering the gate of practice will become purer. Constantly give rise to the thought that it is difficult to encounter, and one's practice of the Way will remain ever fresh; long harbor a joyous and fortunate mind, and in the end there will be no falling back. Therefore the Avataṃsakasūtra says: 'Day and night, the bodhisattva wishes only to hear the Dharma, delights in the Dharma, enjoys the Dharma, relies on the Dharma, accords with the Dharma, understands the Dharma, follows the Dharma, arrives at the Dharma, abides in the Dharma, and practices the Dharma. Seeking the Buddha-Dharma with such diligence, the bodhisattva has no begrudging attachment to any precious wealth; they do not see any object as hard to obtain or worth prizing, but only produce the thought that a person who can speak the Buddha-Dharma is difficult to encounter. Therefore, in seeking the Buddha-Dharma, the bodhisattva can relinquish and give away internal and external wealth; there is no reverence they cannot practice, no arrogance they cannot abandon, no service they cannot perform, and no hardship they cannot endure. If they hear a single phrase of the Dharma not heard before, they produce great joy, surpassing the obtaining of the great trichiliocosm filled with treasures. If they hear a single gāthā of the true Dharma not heard before, they produce great joy, surpassing the obtaining of the rank of a wheel-turning king. If they obtain a single gāthā of the Dharma not heard before that can purify the bodhisattva practice, it surpasses obtaining the rank of Śakra or a Brahmā king, abiding for immeasurable hundreds of thousands of kalpas. If someone were to say: "I have a single phrase of Dharma spoken by the Buddha that can purify the bodhisattva practice; if you can now enter a great pit of fire and undergo extreme suffering, I will give it to you," the bodhisattva at that time would think: "Because of a single phrase of Dharma spoken by the Buddha that purifies the bodhisattva practice, even if the great trichiliocosm were filled with a great fire, I would still wish to cast myself down from atop the Brahmā heaven to personally receive it; how much more so an insignificant pit of fire, which I could certainly enter! Indeed, for the sake of seeking the Buddha-Dharma, I should now undergo all the sufferings of the hells, not to mention minor afflictions among humans." Bodhisattvas generate such diligent vigor to seek the Buddha-Dharma, and observe and practice in accordance with what they have heard. Having heard the Dharma, this bodhisattva gathers the mind, abides in peace, and in an open, quiet place reflects: "Only by practicing as taught does one attain the Buddha-Dharma; it cannot be purified merely by the words of the mouth."' Again, a verse in the Chapter on the Practices and Vows of Samantabhadra says: 'The ocean of wisdom is vast and hard to measure; / failing to fathom it, one instead increases slander. / A cow drinks water and it becomes milk; / a snake drinks water and it becomes poison. / The wise study and it becomes bodhi; / the foolish study and it becomes saṃsāra. / Failing to comprehend in this way / comes from the fault of scant learning.' A gāthā in the Mahāparinirvāṇasūtra says: 'Some take amṛta / and damage life, dying young; / some take amṛta / and attain longevity. / Some take poison and live; / some, due to conditions, take poison and die. / The amṛta of unimpeded wisdom / is the so-called Mahāyāna scriptures. / Such Mahāyāna scriptures / are also called mixed poison. / Like clarified butter, ghee, and the like, / as well as various rock candies, / if digested when taken, they are medicine; / if not digested, they become poison. / The Vaipulya is also like this: / for the wise it is amṛta; / the foolish do not know the buddha-nature, / and taking it, it turns into poison.' Furthermore, it is like the nature of fire in wood, or the nature of curd in milk: if conditions are not yet complete, its presence is the same as absence. The buddha-nature of sentient beings is also like this: if one does not study and does not know, it is not that one does not become a buddha. As the Vajrasamādhisūtra says: 'Bodhisattva Kṣitigarbha said: "Venerable One, knowing existence to be unreal is like the water of a mirage; knowing the real to be not non-existent is like the arising of the nature of fire. If one contemplates like this, is this person wise?" The treatise commentary explains: 'As the sūtra says: "If one says phenomena exist, this is an error and delusion like the water of a mirage; if one sees phenomena as non-existent, this is an error like a blind person \[asserting there is\] no sun. Therefore one knows the real is not non-existent." The meaning of "not non-existent" is like the arising of the nature of fire; that is, just as there is the nature of fire in wood, yet if one analyzes and seeks it, one does not find the characteristic of fire, but it is truly not non-existent—the nature of fire in the wood, when drilled and sought, will inevitably manifest—the one mind is also like this: analyzing all characteristics, one does not find the nature of mind, but the mind within all phenomena is truly not non-existent; when one cultivates the Way and seeks it, the one mind becomes manifest.' Therefore, within the realm of sentient beings, from beginningless time, internally they are tethered by the five skandhas, and externally they are shackled by the six sense dusts. At every turn, conditions appear; wherever the eye rests, passions arise. Like a monkey stuck in five places, like a water beetle clinging to every speck of dust. Therefore, their seeing does not transcend the realm of form, and their hearing does not go beyond the sense dust of sound. Like a fish thrown into a net, like a bird kept in a cage, their advance and retreat are both blocked, like a ram butting a fence; terror and fear arrive together, like swallow chicks nesting in a curtain. If one can know that dust is consciousness and realize that things are only mind, one will not be bound by duration or brevity, and how could one be turned by great or small? One will then be able to manifest traces in accord with conditions, responding to resonance and complying with capacities, without moving from the bodhimanda yet dividing one's body throughout the dharmadhātu, constantly here yet ever there, not abiding in a location yet not departing from a location. Entering this gate of the source is vast like this: it gathers the traces of distinctions and penetrates to the source of equality. Like Mount Vajra, pure with golden light; like the lion king, surrounded by lions; like within the Malaya mountains, producing only sandalwood; like in a campaka forest, smelling only fragrance; comparable to the southern face of Sumeru, where no mixed forms appear; like the great river of golden sand, without any more bends; identical to the power of the vajra axe, where whatever it aims at is reduced to emptiness; equal to the sunlight without obscuration, where everything it shines upon is illuminated. It is like the realm manifested within the Jeta Grove in the Chapter on Entering the Dharmadhātu, where a gāthā says: 'You should contemplate this Jeta Grove: / by the Buddha's spiritual power it is boundless, / all adornments are displayed, / filling the dharmadhātu of the ten directions. / All the lands of the ten directions / with great adornments of boundless varieties, / within the realm of its seats and the like, / all appear clearly in form and image.' It is also like within the hall of the Vairocana Treasury of the maiden Samantamukhā: within every wall, every pillar, every mirror, every characteristic, every form, every maṇi jewel, every ornament, every golden bell, every jewel tree, every jewel image, and every jewel necklace, one sees all the tathāgatas of the dharmadhātu, from their first resolve, cultivating bodhisattva practice, fulfilling great vows, completing virtues, attaining equal and right awakening, turning the wondrous wheel of Dharma, up to displaying their entry into nirvāṇa—all such images appear without exception, just as in pure water one universally sees the space of the sky, the sun, moon, stars, constellations, and all images. It is also like within the residence of the elder Ratnacūḍa, who attained the bodhisattva liberation gate of the inexhaustible treasure of merits: his residence was vast and broad, with ten stories and eight gates. After Sudhana entered, he observed them in sequence, seeing on the lowest story the giving of food and drink; on the second story, the giving of precious garments; on the third story, the giving of all precious ornaments; up to seeing on the tenth story all the tathāgatas filling its interior, from their first resolve, cultivating bodhisattva practice, transcending birth and death, fulfilling great vows, and their spiritual powers, purifying buddha-lands, the assemblies of the bodhimaṇḍa, turning the wheel of the true Dharma, and subduing sentient beings—all of this was seen clearly. Explanation: The boundlessness of the Jeta Grove, the manifestation of the Vairocana Treasury, and the vastness of Ratnacūḍa's residence are all the inconceivable mind, harmonizing and encompassing without obstruction. The ten stories are the ten pāramitās; the eight gates are the eight limbs of the noble path; up to displaying buddha-activities within all ornamental implements—all are the Dharma-gate of the one mind. Substance and function are all-pervading; layer upon layer, they reveal the Way; one by one, they bring forward the source. Because those who are deluded do not awaken and are not clear, and because those who cling make them conditions and objects: just as a blind person does not see, yet it is not that the patterns of the five colors do not exist; just as a deaf person does not hear, how could the sounds of the five notes be cut off? It is also like the śrāvakas in the Jeta Grove not knowing, and the hungry ghosts not seeing the water in the Ganges River: these are all obstructed by their own karma, not that the Dharma is hidden. I now urge those who have not yet awakened to enter directly through observing and listening, like hearing an echo in a valley, where in the end there is no different sound; like seeing a form in a mirror, which is no other substance. Clearly verifiable, it cuts off thought on its own; directly verified without doubt, what before and after is there? How could one say the sage is far away? Realizing it, one is immediately spiritual. How could one say the Way is far away? Touching affairs, it is genuine! > — English (machine translation) (machine translation) - [Previous: 39.8](https://indike.org/pramana/in.bauddha.taisho.2016.39.8) - [Next: 39.10](https://indike.org/pramana/in.bauddha.taisho.2016.39.10) - [Up: 39](https://indike.org/pramana/in.bauddha.taisho.2016.39) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.39.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.39.9](https://indike.org/pramana/in.bauddha.taisho.2016.39.9) · Pramāṇa