[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) › 40.13.1 # 宗鏡錄 40.13.1 宗鏡錄 40.13.1 - **Language:** Classical Chinese ### [40.13.1](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.1) 答。 一切理智。 無邊行願。 皆不出普賢一毛孔。 若實入此宗鏡中。 乃至凡聖之身。 一一毛孔。 皆能圓滿普賢之行。 如華嚴經海幢比丘。 入般若波羅蜜境界清淨光明三昧。 經行地側。 結加趺坐。 入于三昧。 離出入息。 無別思覺。 身安不動。 從其身分。 出十法界身雲。 一切供具。 雨無量法雨等。 又如善見比丘。 告善財言。 我經行時。 一念中一切十方。 皆悉現前。 智慧清淨故。 一念中一切世界。 皆悉現前。 經過不可說不可說世界故。 又如喜目觀察眾生夜神。 入大勢力普喜幢解脫門。 於其身上。 一一毛孔。 出無量種變化身雲。 隨其所應。 以妙言音。 而為說法。 普攝無量一切眾生。 皆令歡喜而得利益。 又如善財。 重觀普賢一一身分。 一一毛孔。 悉有三千大千世界。 風輪水輪。 地輪火輪。 大海江河。 及諸寶山。 須彌鐵圍。 村營城邑。 宮殿園苑。 一切地獄餓鬼畜生。 閻羅王界。 天龍八部。 人與非人。 欲界色界。 無色界處。 日月星宿。 風雲雷電。 晝夜月時。 及以年劫。 諸佛出世。 菩薩眾會。 道場莊嚴。 如是等事。 悉皆明見。 如見此世界。 十方所有一切世界。 悉如是見。 如見現在十方世界。 前際後際一切世界。 亦如是見。 各各差別。 不相雜亂。 如說海幢身分之上。 善見一念之中。 普賢毛孔之內。 盡十方法界虛空界。 所有一切凡聖境界。 淨穢國土。 靡所不現。 可證宗鏡無外。 無法不含。 如卷大海之波瀾。 收歸一滴。 猶撮十方之剎土。 指在一塵。 如古德云。 以遮那之境界。 眾妙之玄門。 知識說之而不窮。 善財酌之而不竭。 文殊體之而寂寂。 普賢證之以重重。 何者。 以文殊是自心如理之體。 體常湛然。 以普賢是自心如量之用。 用周法界。 所以寶性論明。 有二種修行。 一如實修行。 了如理一味。 二。 遍滿修行。 備知一心有恒沙法界。 是以悟此真如無盡之心。 成得普賢無盡之行。 亦云梵行已立己事已辦。 如不了此而妄有所修。 非唯不具普賢行門。 乃至三歸五戒等一切修進之門。 悉不成就。 以不達本故。 所以法華經云。 若不能得見聞讀誦書持供養是法華經者。 當知是人未善行菩薩道。 以自他所隔。 但為愛見之心。 未達一乘。 豈成同體之行。 又云。 此經難持。 若暫持者。 我則歡喜。 諸佛亦然。 如是之人。 諸佛所歎。 是則勇猛。 是則精進。 是名持戒。 行頭陀者。 則為疾得無上佛道。 故知見性修行。 性周萬行。 如華嚴經云。 菩薩行。 即如來性。 如來性。 即菩薩行。 若明見此旨。 方稱圓修。 權教罔思。 下位天隔。 讚一念隨喜。 福尚無量。 何況正念修行。 為人開示。 所以文句疏。 釋。 一念隨喜者。 自未有行。 但隨喜法及人。 功報尚多。 況行到耶。 隨喜心有二。 若聞開權顯實。 即於一念心中。 解非權非實之理。 信佛知見。 又雙解權實。 事理圓融。 雖具煩惱性。 能知如來祕密之藏。 此即竪論隨喜。 又若聞開權顯實之意。 即於一心。 廣解一切心。 又一切法皆是佛法。 無有障礙。 若欲分別。 辯說無窮。 月四月至歲。 旋轉不盡。 雖未得真隨喜心。 能如此解。 法既如此。 人亦如是。 此約橫論隨喜。 即橫而竪。 即竪而橫。 故大涅槃經云。 寧願少聞。 多解義味。 即此意也。 故知纔聞一心。 能生隨喜。 則洞了諸法。 無有遺餘。 可謂一聞千悟。 得大總持。 於凡夫心能生圓信。 格量功德。 唯佛方知。 若外道得五通者。 能移山竭海。 而不伏見愛。 不及煖法人。 二乘無學。 子果俱脫。 猶被涅槃縛。 不知其因果俱權。 通教人修因雖巧。 發心不識五百由旬。 > Answer: All principle and wisdom, and limitless practices and vows, do not leave a single pore of Samantabhadra. If one truly enters into this mirror of the source, then in each and every pore, even of the bodies of ordinary beings and sages, one can fulfill the conduct of Samantabhadra. It is like Bhikṣu Sāgaradhvaja in the Avataṃsakasūtra, who entered the Samādhi of the Pure Light of the Sphere of Prajñāpāramitā, sat cross-legged by the side of the walking-meditation ground, and entered into samādhi: free from inhalation and exhalation, without other thoughts or sensations, his body was at peace and unmoving; from his bodily parts, he emitted clouds of bodies of the ten dharmadhātus and all offering implements, raining down immeasurable rains of Dharma and so forth. It is also like Bhikṣu Sudarśana, who said to Sudhana: 'When I practice walking meditation, in a single thought-moment all the ten directions completely appear before me, because wisdom is pure; in a single thought-moment all worlds completely appear before me, because I pass through unspeakably unspeakable worlds.' It is also like the night goddess Pramuditanayanajagadvirocanā, who entered the liberation gate of the banner of universal joy of great power; from each and every pore of her body, she emitted immeasurable kinds of cloud-like transformed bodies, preaching the Dharma with wondrous sounds according to what was appropriate, universally gathering all immeasurable sentient beings and causing them all to rejoice and attain benefit. It is also like Sudhana re-observing each bodily part and each pore of Samantabhadra, wherein were the trichiliocosm, the wind wheel, water wheel, earth wheel, and fire wheel, the great oceans and rivers, the jewel mountains, Mount Sumeru, and the Iron Encircling Mountains, the villages, military camps, cities, and towns, palaces and gardens, all hells, hungry ghosts, and animals, the realm of King Yama, the eight classes of devas and nāgas, humans and non-humans, the realms of desire, form, and formlessness, the sun, moon, and stars, wind, clouds, thunder, and lightning, day, night, month, and season, as well as years and kalpas, the appearance of buddhas in the world, the assemblies of bodhisattvas, and the adornments of the bodhimaṇḍa—such matters were all clearly seen. Just as this world was seen, so too were all worlds in the ten directions seen in like manner; just as the worlds of the ten directions in the present were seen, so too were all worlds of the past and future seen in like manner, each distinct and not intermingled. As it is said, upon the bodily parts of Sāgaradhvaja, within a single thought of Sudarśana, and inside the pores of Samantabhadra, all ordinary and sacred spheres, and pure and defiled lands, exhausting the dharmadhātu and the realm of space in the ten directions, were completely manifest. This can prove that the mirror of the source has nothing outside it, and there is no dharma it does not contain. It is like rolling up the billows of the great ocean and gathering them into a single drop, or taking the lands of the ten directions and pointing them out in a single dust mote. As an ancient worthy said: 'With the realm of Vairocana, the profound gate of manifold wonders, spiritual teachers speak of it without exhaustion, Sudhana scoops from it without depleting it, Mañjuśrī embodies it in absolute stillness, and Samantabhadra realizes it in layer upon layer.' Why is this? Because Mañjuśrī is the substance of one's own citta conforming to principle, its substance being ever serene; because Samantabhadra is the function of one's own citta conforming to measure, its function pervading the dharmadhātu. Therefore, the Ratnagotravibhāga explains that there are two kinds of practice: first, practicing in accordance with reality, fully understanding that conformity to principle is of one taste; second, practicing ubiquitously, completely knowing that the one mind possesses dharmadhātus as numerous as the sands of the Ganges. Therefore, awakening to this inexhaustible citta of tathatā brings about the fulfillment of the inexhaustible conduct of Samantabhadra. It is also called: 'Pure conduct has been established; what had to be done has been done.' If one does not understand this and mistakenly engages in practice, not only will one fail to possess the gate of Samantabhadra's conduct, but even all the gates of cultivation and progress, such as the three refuges and the five precepts, will fail to be accomplished, because one has not reached the root. Therefore, the Saddharmapuṇḍarīkasūtra says: 'If one is unable to see, hear, read, recite, copy, uphold, and make offerings to this Saddharmapuṇḍarīkasūtra, you should know that this person has not yet skillfully practiced the bodhisattva path.' Because of the separation between self and other, having only a mind of attachment and views, not having arrived at the ekayāna, how could one accomplish practice of the same substance? It also says: 'This sūtra is difficult to uphold. If someone upholds it for even a short while, I will be delighted, and so will all buddhas. Such a person is praised by all buddhas: this is vigor, this is diligence; this is called keeping the precepts and practicing dhūta; they will quickly attain the unexcelled Buddha path.' Thus we know that cultivating practice through seeing the nature means that the nature pervades the myriad practices. As the Avataṃsakasūtra says: 'Bodhisattva conduct is tathāgata nature; tathāgata nature is bodhisattva conduct.' Only if one clearly sees this purport can it be called complete cultivation. The provisional teachings cannot conceive of it; lower stages are separated as far as heaven. Even for praising it with a single thought of sympathetic joy, the merit is limitless; how much more so for cultivating with right mindfulness and explaining it to others? Therefore, the Commentary on the Words and Phrases \[of the Lotus Sūtra\] explains: 'One who has a single thought of sympathetic joy, though not yet having practice oneself, merely rejoices in the Dharma and the person; the retribution of merit is already great—how much more so when practice is attained!' The mind of sympathetic joy is twofold: if, upon hearing the opening of the provisional to reveal the real, within a single thought-moment of citta one understands the principle of neither-provisional-nor-real and believes in the Buddha's vision and knowledge, and further understands both the provisional and the real with phenomena and principle integrated—though still possessing the nature of kleśas, one can know the secret treasury of the Tathāgata. This is sympathetic joy discussed vertically. Furthermore, if, upon hearing the intention of opening the provisional to reveal the real, within the one mind one broadly understands all cittas, and that all dharmas are the Buddha Dharma without obstruction—if one wishes to discriminate, the explanations and eloquence are inexhaustible, revolving endlessly from months to four months to a year—though not having yet attained the true mind of sympathetic joy, one is able to understand like this; since the Dharma is like this, the person is also like this. This is sympathetic joy discussed horizontally. The horizontal is the vertical; the vertical is the horizontal. Therefore, the Mahāparinirvāṇasūtra says: 'Better to hear little and understand much of the meaning and taste.' This is precisely the meaning. Thus we know that as soon as one hears of the one mind and can give rise to sympathetic joy, one thoroughly comprehends all dharmas without remainder; it can be called 'hearing one thing and awakening to a thousand,' attaining great dhāraṇī. When one can give rise to complete faith within the mind of an ordinary person, the measure of its merit can only be known by a buddha. If non-Buddhists who attain the five superknowledges can move mountains and dry up seas, yet do not subdue views and craving, they do not equal those at the heat stage. The non-learners of the two vehicles, though free from both seeds and fruits, are still bound by nirvāṇa, unaware that both their causes and fruits are provisional. Practitioners of the shared teaching, though skillful in cultivating causes, when bringing forth their resolve do not recognize the five hundred yojanas. > — English (machine translation) (machine translation) - [Previous: 40.12](https://indike.org/pramana/in.bauddha.taisho.2016.40.12) - [Next: 40.13.2](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.2) - [Up: 40.13](https://indike.org/pramana/in.bauddha.taisho.2016.40.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.40.13.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.40.13.1](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.1) · Pramāṇa