[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) › 40.13.4 # 宗鏡錄 40.13.4 宗鏡錄 40.13.4 - **Language:** Classical Chinese ### [40.13.4](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.4) 而能演說清淨言詞。 雖知諸法無內無外。 而說一切內外諸法。 雖知諸法不可了知。 而說種種智慧觀察。 雖知諸法無有真實。 而說出離真實之道。 雖知諸法畢竟無盡。 而能演說盡諸有漏。 雖知諸法無違無諍。 然亦不無自他差別。 雖知諸法畢竟無師。 而常尊敬一切師長。 雖知諸法不由他悟。 而常尊敬諸善知識。 雖知法無轉。 而轉法輪。 雖知法無起。 而示諸因緣。 雖知諸法無有前際。 而廣說過去。 雖知諸法無有後際。 而廣說未來。 雖知諸法無有中際。 而廣說現在。 雖知諸法無有作者。 而說諸作業。 雖知諸法無有因緣。 而說諸集因。 雖知諸法無有等比。 而說平等不平等道。 雖知諸法無有言說。 而決定說三世之法。 雖知諸法無有所依。 而說依善法而得出離。 雖知法無身。 而廣說法身。 雖知三世諸佛無邊。 而能演說唯有一佛。 雖知法無色。 而現種種色。 雖知法無見。 而廣說諸見。 雖知法無相。 而說種種相。 雖知諸法無有境界。 而廣宣說智慧境界。 雖知諸法無有差別。 而說行果種種差別。 雖知諸法無有出離。 而說清淨諸出離行。 雖知諸法本來常住。 而說一切諸流轉法。 雖知諸法無有照明。 而恒廣說照明之法。 釋曰。 譬如虛空。 持眾世界。 若成若住。 無厭無倦者。 以普賢智。 了一切法。 皆如虛空性故。 虛空之性。 即凡聖身。 只為眾生不了。 迷為生死。 變作根塵。 菩薩故能對現色身。 隨應說法。 故云普賢身相如虛空。 又偈云。 心聞洞十方。 生于大因力。 又偈云。 空生大覺中。 如海一漚發。 是知若法若行。 皆我之心性。 猶如虛空。 豈有厭倦乎。 若不了一切法同虛空性。 執有前境相狀。 可觀。 隨相發心。 緣塵起行。 不達同體之旨。 悉墮有為。 盡成愛見之悲。 終成厭倦。 若依宗鏡。 如說修行。 所有一毫之功。 畢趣菩提之果。 是以無緣之緣。 顯無化之化。 謂眾生真心稱理。 不可得故。 若無緣。 即無所化。 若真心隨緣。 不壞。 緣起。 則亦有所化。 如是則非真流之行。 無以契真。 非起行之真。 不從行顯。 良以體融行而因圓。 行該真而果滿。 理行兼備。 因果同時。 圓解圓修。 方成宗鏡。 又此普賢之行。 全是佛智。 佛智即是真心。 如華嚴經頌云。 佛智廣大同虛空。 普遍一切眾生心。 悉了世間諸妄想。 不起種種異分別。 則全佛智是眾生心。 世間妄想。 皆從眾生心變。 能變之心。 既是佛智。 所變之境。 豈成實耶。 則了世間妄想皆空。 終不起於異見分別。 謂凡謂聖。 謂有謂無等。 又了世間妄想。 即如量智。 不起異分別。 即如理智。 如量觀俗。 如理了真。 又即體之相包含。 是如量智。 即相之體一味。 是如理智。 若理量雙消。 方冥佛智。 是以若欲真俗雙照。 因果俱圓。 不出如理如量之二智。 如佛性論云。 此理量二智。 有二種相。 一者無著。 二者無礙。 言無著者。 見眾生界自性清淨。 名為無著。 是如理智相。 無礙者。 能通達觀無量無邊境界故。 是名無礙。 是如量智相。 又此二智。 有二義。 如理智為因。 如量智為果。 言如理為因者。 能作生死及涅槃因。 如量為果者。 由此理故。 知於如來真俗等法。 具足成就。 又如理智者。 是清淨因。 如量智者。 是圓滿因。 清淨因者。 由如理智。 三惑滅盡。 圓滿因者。 由如量智。 三德圓滿。 故知成佛皆由二智。 如理智者。 即一心之體為因。 如量智者。 即一心之用為果。 所以體用相即。 因果同時。 初後卷舒。 悉於一心圓滿。 乃至法界顯於塵內。 寶剎現於毛端。 皆是如理智中。 如量境界。 若但證如理之旨。 普賢大用不得現前。 > …and yet can utter pure words. Although knowing that all phenomena have neither inside nor outside, \[they\] yet speak of all inner and outer phenomena. Although knowing that all phenomena cannot be known, \[they\] yet speak of various types of wisdom observation. Although knowing that all phenomena have no real nature, \[they\] yet speak of the path of liberation that is real. Although knowing that all phenomena are ultimately endless, \[they\] yet can explain the ending of all taints (āsrava). Although knowing that all phenomena have no opposition and no contention, yet there is also not an absence of distinction between self and other. Although knowing that all phenomena ultimately have no teacher, \[they\] yet always revere all teachers and elders. Although knowing that phenomena are not awakened to through others, \[they\] yet always respect all good spiritual friends. Although knowing that phenomena have no turning, \[they\] turn the wheel of the Dharma. Although knowing that phenomena do not arise, \[they\] demonstrate the various causes and conditions. Although knowing that all phenomena have no past boundary, \[they\] speak extensively of the past. Although knowing that all phenomena have no future boundary, \[they\] speak extensively of the future. Although knowing that all phenomena have no middle boundary, \[they\] speak extensively of the present. Although knowing that all phenomena have no agent, \[they\] speak of all actions. Although knowing that all phenomena have no causes and conditions, \[they\] speak of the causes of arising. Although knowing that all phenomena have no comparison, \[they\] speak of equal and unequal paths. Although knowing that all phenomena have no verbal expression, \[they\] definitively speak of the phenomena of the three times. Although knowing that all phenomena have nothing upon which they rely, \[they\] speak of relying on wholesome phenomena to attain liberation. Although knowing that the Dharma has no body, \[they\] speak extensively of the dharmakāya. Although knowing that the buddhas of the three times are boundless, \[they\] can explain that there is only one buddha. Although knowing that the Dharma has no form, \[they\] manifest various forms. Although knowing that the Dharma has no views, \[they\] speak extensively of various views. Although knowing that the Dharma has no characteristics, \[they\] speak of various characteristics. Although knowing that all phenomena have no realm, \[they\] widely proclaim realms of wisdom. Although knowing that all phenomena have no distinctions, \[they\] speak of various distinctions of practices and fruits. Although knowing that all phenomena have no liberation, \[they\] speak of pure practices of liberation. Although knowing that all phenomena are originally ever-abiding, \[they\] speak of all phenomena of transmigration. Although knowing that all phenomena have no illumination, \[they\] constantly and extensively speak of the dharma of illumination. > > The commentary says: As for "for instance, like empty space holding the multitudes of worlds, whether forming or abiding, without disgust or weariness," it is because by the wisdom of Samantabhadra, one understands that all phenomena are like the nature of empty space. The nature of empty space is indeed the bodies of ordinary people and sages; it is only because sentient beings do not understand and are deluded into saṃsāra, turning it into sense faculties and dusts. The bodhisattva is therefore able to manifest form-bodies in response and preach the Dharma according to what is appropriate. Thus it is said that Samantabhadra's bodily characteristics are like empty space. A verse also says: "The mind's hearing penetrates the ten directions, / arising from the power of a great cause." Another verse says: "Space arises within great awakening / like a bubble emerging upon the ocean." From this we know that whether phenomena or practices, all are our citta's nature, like empty space—how could there be weariness? If one does not understand that all phenomena are identical with the nature of empty space, clings to external objective characteristics as being observable, brings forth the aspiration \[for awakening\] according to characteristics, and undertakes practice based on dusts, not penetrating the principle of identical substance, then all falls into the conditioned, completely turning into compassion born of craving and views, and ultimately becoming weary. If one relies on the Mirror of the Source and practices as taught, then even a single hair of merit will ultimately head toward the fruit of bodhi. Therefore, using conditionless conditions, one reveals conversion without conversion; that is, because the true mind of sentient beings accords with principle and is unobtainable. If there are no conditions, then there is nothing to convert; if the true mind follows conditions without being destroyed, dependent origination occurs, and then there is also that which is converted. Thus, if not for practice that flows from the real, there would be no way to accord with the real; if not for the real that initiates practice, it would not be manifested through practice. Truly, because substance integrates practice, the cause is round; because practice encompasses the real, the fruit is full. Principle and practice are both complete, and cause and fruit are simultaneous. Only when one has round understanding and round practice is the Mirror of the Source accomplished. Moreover, this practice of Samantabhadra is entirely the Buddha's wisdom. The Buddha's wisdom is indeed the true mind. As the verse in the Avataṃsakasūtra says: "The Buddha's wisdom is vast like empty space, / universally pervading the minds of all sentient beings. / It fully understands all worldly false conceptualizations, / not giving rise to diverse differentiations." Thus the entire wisdom of the Buddha is the minds of sentient beings. Worldly false conceptualizations all transform from sentient beings' minds. Since the mind that can transform is itself the Buddha's wisdom, how could the realm that is transformed be real? Then one understands that worldly false conceptualizations are all empty, and ultimately never gives rise to differentiated views and discriminations—such as ordinary or sage, existence or nonexistence, and so forth. Furthermore, understanding worldly false conceptualizations is the wisdom that accords with quantity; not giving rise to diverse differentiations is the wisdom that accords with principle. Accords with quantity contemplates the conventional; accords with principle understands the real. Furthermore, the characteristics of substance being contained within it is the wisdom that accords with quantity; the substance of characteristics having one taste is the wisdom that accords with principle. If principle and quantity both vanish, only then is one dark-merged with the Buddha's wisdom. Therefore, if one wishes for both the real and conventional to be illuminated together and both cause and fruit to be fulfilled, they do not go beyond these two wisdoms of according with principle and according with quantity. As the Treatise on Buddha-Nature says: These two wisdoms of principle and quantity have two characteristics: first, non-attachment; second, non-obstruction. As for "non-attachment," seeing that the realm of sentient beings is naturally pure is called non-attachment; this is the characteristic of the wisdom that accords with principle. As for "non-obstruction," being able to penetrate and observe immeasurable and boundless realms is therefore called non-obstruction; this is the characteristic of the wisdom that accords with quantity. Furthermore, these two wisdoms have two meanings: the wisdom that accords with principle is the cause, and the wisdom that accords with quantity is the fruit. Saying that according with principle is the cause means that it can act as the cause of saṃsāra and nirvāṇa. Saying that according with quantity is the fruit means that by means of this principle, one knows that the Tathāgata's real and conventional dharmas are fully accomplished. Furthermore, the wisdom that accords with principle is the cause of purity; the wisdom that accords with quantity is the cause of perfection. The cause of purity means that through the wisdom that accords with principle, the three delusions are extinguished; the cause of perfection means that through the wisdom that accords with quantity, the three virtues are perfected. Therefore, we know that becoming a buddha is entirely due to the two wisdoms. The wisdom that accords with principle is the substance of the one mind as the cause; the wisdom that accords with quantity is the function of the one mind as the fruit. Therefore, substance and function are mutually identical, cause and fruit are simultaneous, and from beginning to end, contracting and expanding, all are perfected in the one mind. Even up to the dharmadhātu being revealed within a dust mote and the jewelled realms appearing on the tip of a hair—all are the realm of according with quantity within the wisdom that accords with principle. If one only realizes the principle of according with principle, Samantabhadra's great function cannot appear. > — English (machine translation) (machine translation) - [Previous: 40.13.3](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.3) - [Next: 40.13.5](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.5) - [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.40.13.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.40.13.4](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.4) · Pramāṇa