[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) › 41.15 # 宗鏡錄 41.15 宗鏡錄 41.15 - **Language:** Classical Chinese ### [41.15](https://indike.org/pramana/in.bauddha.taisho.2016.41.15) 答。只謂強覺妄知而能障道。唯當脫粘。內伏。發自靈知。根塵既消。光明頓發。釋摩訶衍論云。以一切法本來唯心。實無於念者。即是自宗正理。所謂法性。從無始來。唯是一心。無一法而非心故。而有妄心不覺起念。見諸境界。故說無明。若一心之性寂滅無起。即是本覺慧明。如論云。心性無起。即是大智慧光明義。又妄心起見。一向唯轉虛妄境中。不能通達真實境界。所以者何。真偽相違。不契當故。如論云。若心起見。則有不見之相。真實知見。離能所之邊見。如論云。心體若離見。即是遍照法界義。又若心有動轉相。即是無明熏習氣故。心性寂靜。無有喧動。正直無有顛倒之解。即是實智之照。如論云。若心有動。非真識知。若一心有動轉相。更有前境可緣者。能見之心。所見之境。二差別故。本覺功德。則不圓滿。而本性德。雖過恒沙。唯一心量。終無二體。所以者何。如是諸德。悉皆各各。不分其體。於一法界。其量等故。首楞嚴經云。佛告阿難。如是六根。由彼覺明。有明明覺。失彼精了粘妄發光。是以汝今。離暗離明。無有見體。離動離靜。元無聽質。無通無塞。嗅性不生。非變非恬。嘗無所出。不離不合。覺觸本無。無滅無生。了知安寄。汝但不循動靜合離恬變通塞生滅暗明。如是十二諸有為相。隨拔一根。脫粘內伏。伏歸元真。發本明耀。耀性發明。諸餘五粘應拔圓脫。不由前塵所起知見。明不循根。寄根明發。由是六根。互相為用。阿難。汝豈不知。今此會中。阿那律陀。無目而見。跋難陀龍。無耳而聽。殑伽神女。非鼻聞香。驕梵鉢提。異舌知味。舜若多神。無身有觸。如來光中。映令暫現。既為風質。其體元無。諸滅盡定。得寂聲聞。如此會中。摩訶迦葉。久滅意根。圓明了知。不因心念。阿難。今汝諸根。若圓拔已。內瑩發光。如是浮塵。及器世間。諸變化相。如湯消氷。應念化成無上知覺。阿難。如彼世人。聚見於眼。若令急合。暗相現前。六根黤然。頭足相類。彼人以手。循體外繞。彼雖不見。頭足一辯。知覺是同。緣見因明。暗成無見。不明自發。則諸暗相永不能昏。根塵既消。云何覺明。不成圓妙。 > Answer: It is only said that forceful perception and false knowing can obstruct the Way; one only needs to detach from adhesiveness and subdue them internally, letting innate spiritual knowing manifest. When roots and dust are extinguished, luminosity suddenly shines forth. The Commentary on the Mahāyāna says: 'Because all dharmas are originally mind-only and are truly devoid of thought, this is the correct principle of our own source. What is called dharma-nature has from beginningless time been exclusively the one mind, because there is not a single dharma that is not mind. Yet because of the false mind, unaware, thoughts arise and perceive various objects; hence this is called avidyā. If the nature of the one mind is tranquil and without arising, that is the luminosity of original awakening's wisdom.' As the treatise says: 'That the mind-nature is without arising is the meaning of the great wisdom-radiance.' Furthermore, when the false mind produces views, it exclusively revolves in false objects and cannot penetrate the true realm. Why is this? Because truth and falsehood are contradictory and do not accord. As the treatise says: 'If the mind produces views, there is the characteristic of not seeing. True knowledge and vision are free from the extreme views of subject and object.' As the treatise says: 'If the mind-substance is free from views, this is the meaning of universally illuminating the dharmadhātu.' Furthermore, if the mind has the characteristic of movement and change, that is due to the perfuming habit-energy of avidyā. When the mind-nature is tranquil, without agitation, straight and free from inverted understandings, that is the illumination of real wisdom. As the treatise says: 'If the mind has movement, it is not true knowing.' If the one mind has the characteristic of movement and change, and there are external objects to be conditioned, then because of the duality of the seeing mind and the seen object, the merits of original awakening will not be complete. Although the virtues of original nature exceed the sands of the Ganges, they are solely the measure of the one mind and ultimately without a dual substance. Why is this? Because each of these virtues does not divide its substance, and their measure is equal in the one dharmadhātu. The Śūraṅgamasūtra says: 'The Buddha told Ānanda: "These six roots, due to that luminous awareness, have an illumination that clarifies awareness. Losing that essence of clarity, they adhere to falsity and produce radiance. Therefore, currently, separated from darkness and light, you have no substance of seeing; separated from motion and stillness, you originally have no hearing-nature; without opening and obstruction, the nature of smelling does not arise; without change and tastelessness, tasting has nothing from which to emerge; without separation and contact, the perception of touch is originally nonexistent; without cessation and arising, where can cognitive understanding reside? You only need not to follow motion and stillness, contact and separation, tastelessness and change, opening and obstruction, arising and cessation, darkness and light—these twelve conditioned characteristics. Pull out any one root, detach from adhesiveness, and subdue it internally; subduing it, return to the original truth and radiate the original luminosity. When the luminous nature shines forth, the other five adhesive roots will be completely pulled out and liberated. Without depending on the knowledge and vision produced by preceding dust, illumination does not follow the roots, yet depending on the roots, illumination shines forth. Because of this, the six roots function interchangeably. Ānanda, do you not know? In this assembly now, Aniruddha sees without eyes; the dragon Upananda hears without ears; the goddess of the Ganges smells fragrance without a nose; Gavāmpati tastes flavor with an abnormal tongue; the Śūnyatā spirit perceives touch without a body, momentarily manifesting when illuminated in the Tathāgata's light—for being of wind-nature, its substance is originally nonexistent; the śrāvakas of tranquil attainment in the samādhi of cessation, such as Mahākāśyapa in this assembly, have long extinguished the manas-root, possessing perfect and luminous understanding without depending on mental thoughts. Ānanda, now if your roots are completely pulled out, the internal brightness will shine forth; these floating dusts and the vessel world with all their transformative characteristics will melt like ice in hot water, and in response to thought transform into unsurpassed perception. Ānanda, like ordinary people who concentrate seeing in the eyes: if they are made to shut them suddenly, the characteristic of darkness appears before them; the six roots are completely dark, and head and feet seem alike. If that person uses a hand to trace around the exterior of the body, although they cannot see, once they distinguish head and feet, the perception is the same. The conditioning of seeing depends on light; darkness becomes non-seeing. If non-light shines of itself, then various characteristics of darkness can never obscure it. When roots and dust are both extinguished, how could luminous awareness fail to become perfect and wondrous?"' > — English (machine translation) (machine translation) - [Previous: 41.14](https://indike.org/pramana/in.bauddha.taisho.2016.41.14) - [Next: 41.16](https://indike.org/pramana/in.bauddha.taisho.2016.41.16) - [Up: 41](https://indike.org/pramana/in.bauddha.taisho.2016.41) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.41.15) — English, machine translation ## Linked texts (1) - [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799.4.531) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.41.15](https://indike.org/pramana/in.bauddha.taisho.2016.41.15) · Pramāṇa