[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) › 43.7 # 宗鏡錄 43.7 宗鏡錄 43.7 - **Language:** Classical Chinese ### [43.7](https://indike.org/pramana/in.bauddha.taisho.2016.43.7) 答。一切施為。無非佛事。盡堪悟道。皆是入門。所以普賢佛國。以瞪目為佛事。南閻浮提。以音聲為佛事。乃至山海亭臺。衣服飲食。語默動靜。異相施為。一一提宗。皆入法界。但隨緣體妙。遇境知心。乃至見色聞。聲俱能證果。華飛釧動。盡可栖神。如論云。有國王觀華飛葉動。得辟支佛。釧動者。禪經云。有國王令宮女摩身。為鐶釧鬧。令漸漸減釧。乃至唯一則不復聲。因思此聲。從因緣生。悟辟支佛。亦如獼猴。見辟支佛坐禪。後於餘處。見諸外道種種苦行。乃教外道加趺而坐。手捻其口。令合其眼。諸外道歎云。必有勝法。外道受教。皆證辟支佛。故知但遵教行者。依法不依人。無不證果。唯除不信人。千佛不能救。如華嚴經中。說。信為手。如人有手。至珍寶所。隨意採取。若當無手。空無所獲。如是入佛法者。有信心手。隨意採取道法之寶。若無信心。空無所得。如昔人云。人之無道。猶車之無軸。車無軸不可駕。人無道不可行。又云。君子無親。非道不同。何得一向略虛。不勤求至道。此宗鏡錄。是珍寶聚。能得諸佛無上大菩提法寶。一切不可思議功德。故是清淨聚。無六十二之邪見垢。八萬四千之煩惱濁故。能滿一切眾生願。能淨一切眾生心。如大智度論云。是般若波羅蜜。乃至畢竟空亦不著。不可思議亦不著。是故名清淨聚。爾時須菩提。應作是念。是般若波羅蜜是珍寶聚。能滿一切眾生願。所謂今世樂。涅槃樂。阿耨多羅三藐三菩提樂。愚癡之人而復欲破壞。是般若波羅蜜清淨聚。如如意寶珠。無有瑕穢。加虛空無有塵垢。般若波羅蜜畢竟清淨聚。而人自起邪見因緣。欲作留難破壞。譬如人眼瞖見妙珍寶。謂為不淨。故知空華生病眼。空本無華。邪見起妄心。法本無見。又若以不信惡心。欲毀壞宗鏡般若正義。但自招謗罪。妙旨何虧。如人以手障矛。但自傷其手。矛無所損。夫般若說則福大。謗亦罪深。若隨情謬解。乃至不信等。皆成謗。如大涅槃經云。我今為諸聲聞弟子等。說毘伽羅論。所謂如來常存不變。若有說言。如來無常。云何是人舌不落地。若能正信。圓解無差。遍境遍空。皆同妙證。楞嚴會上。佛告阿難。十方如來。於十八界。一一修行。皆得圓滿無上菩提。於其中間亦無優劣。但汝下劣。未能於中圓自在慧。故我宣揚。令汝但於一門深入。入一無妄。彼六知根。一時清淨。是以憍陳那因聲悟道。優波尼沙陀因色悟道。香嚴童子因香悟道。乃至虛空藏菩薩因空悟道。則知自性遍一切處。皆是入路。豈局一門。而專以蚊蜹之愚。翻恃鷦鷯之量。且法無遲速。見有淺深。遮障之門。各任輕重。是以文殊菩薩頌云。歸元性無二。方便有多門。聖性無不通。順逆皆方便。初心入三昧。遲速不同倫。此宗鏡錄中。並是十方諸佛大威德不思議法門。猶赫赫日輪。豈嬰孩之所視。高高法座。非矬陋之能昇。唯文殊大人。普賢長子。上上根器。方堪能爾。如華嚴論云。大光王。入菩薩大慈為首三昧。顯所行慈心業用饒益自在。令後學者倣之。以明無依之智。入一切眾生心。與之同體無有別性。有情無情。皆悉同體。入此三昧所感業故。令一切眾生。及以樹林涌泉。悉皆歸流。悉皆低枝。悉皆稽首。夜叉羅剎。悉皆息惡。以明智隨一切眾生。皆與同其業用一性無二。如世間帝王。有慈悲於人。龍神順伏。鳳集麟翔。何況人焉。而不歸仰。況此大光王。智徹真原。行齊法界。慈心為首。神會含靈。與眾物而同光。為萬有之根末。如摩尼寶。與物同色。而本色不違。如聖智無心。以物心為心。而物無違也。明同體大慈悲心。與物同用。對現色身。而令發明。故山原及諸草樹。無不迴轉向王禮敬。陂池泉井。及以河海。悉皆騰溢注王前者。以智境大慈。法合如此。若眾生情識所變之境。即眾生不能為之。如蓮華藏世界中境界。盡作佛事。以是智境。非情所為。故聖者以智歸情。令有情眾生報得無情草木山泉河海。悉皆隨智迴轉。以末為本。故如世間有志孝於心。氷池涌魚。冬竹抽筍。尚自如斯。況真智從慈者歟。故知得法界之妙用。用何有盡。從真性中緣起。起無不妙。則理無不事。佛法即世法。豈可揀是除非耶。事無不理。世法即佛法。寧須斥俗崇真耶。但是未入宗鏡。境智未亡。興夢念而異法現前。發焰想而殊途交應。致茲取捨。違背圓常。所以不能喧靜同觀。善惡俱化者。未聞宗鏡故耳。 > Answer: All activities are nothing other than the work of the Buddha; all are capable of awakening to the Way, and all are entryways. Therefore, in the Buddha-land of Samantabhadra, staring with fixed eyes serves as the work of the Buddha; in Jambudvīpa, sounds serve as the work of the Buddha; up to mountains, seas, pavilions, terraces, clothing, food, drinks, speech and silence, motion and stillness—in their distinct characteristics and activities, when each and every one brings forth the source, all enter the dharmadhātu. One simply accords with conditions to realize the wondrousness of the substance, and confronting objects, recognizes the mind; even seeing forms and hearing sounds can both bring realization of the fruit. Fluttering flowers and clinking bracelets are all entirely capable of lodging the spirit. As a treatise says: There was a king who observed fluttering flowers and moving leaves, thereby attaining the state of a pratyekabuddha. As for the clinking bracelets, a meditation sūtra says: A king ordered palace women to massage his body; because the clinking of their bangles and bracelets was noisy, he had them gradually reduce the bracelets until only one remained, whereupon there was no more sound. Through reflecting that this sound arose from causes and conditions, he was awakened as a pratyekabuddha. It is also like the monkey who saw a pratyekabuddha sitting in meditation; later in another place, seeing various non-Buddhists practicing various austerities, it taught the non-Buddhists to sit cross-legged, hold their mouths with their hands, and close their eyes. The non-Buddhists sighed in admiration, saying, 'There must be a superior teaching \[here\].' The non-Buddhists accepted the instruction, and all realized the state of a pratyekabuddha. Thus we know that as long as one follows the teaching and practices—relying on the Dharma and not on persons—there is none who does not realize the fruit. Only those who lack faith are excluded, whom even a thousand Buddhas cannot save. As the Avataṃsakasūtra says: Faith is like hands; if a person has hands, upon reaching a place of rare treasures, they gather them at will. If they lack hands, they come away empty-handed with nothing obtained. In the same way, those who enter the Buddhadharma have hands of faithful mind, gathering the treasures of the Dharma of the Way at will. If they lack a faithful mind, they obtain nothing in emptiness. As the ancients said: 'A person without the Way is like a cart without an axle; a cart without an axle cannot be harnessed, and a person without the Way cannot proceed.' It is also said: 'The gentleman has no close associates who do not share the same Way.' How could one solely adopt a slighting attitude of emptiness and not diligently seek the ultimate Way? This Record of the Mirror of the Source is a collection of rare treasures, able to obtain the unexcelled great bodhi Dharma-jewel of all Buddhas and all inconceivable merits; hence it is a pure collection, for it is free from the defilements of the sixty-two wrong views and the turbidities of the eighty-four thousand kleśas. It can fulfill all the wishes of sentient beings and purify the minds of all sentient beings. As the Mahāprajñāpāramitopadeśa says: This prajñāpāramitā is not attached even to ultimate emptiness, nor is it attached to the inconceivable; therefore it is named a pure collection. At that time, Subhūti should have thought: This prajñāpāramitā is a collection of rare treasures, able to fulfill all the wishes of sentient beings—namely the happiness of this present world, the happiness of nirvāṇa, and the happiness of anuttarāsamyaksaṃbodhi. Yet foolish people again wish to destroy it. This prajñāpāramitā is a pure collection, like a wish-fulfilling jewel without blemish or impurity, further like empty space without dust or defilement. Prajñāpāramitā is ultimately a pure collection; yet people themselves give rise to the causes and conditions of wrong views, wishing to create obstacles and destroy it. For example, a person with cataracts in their eyes sees a wondrous rare treasure and calls it impure. Thus we know that flowers in the sky arise from diseased eyes, while the sky is originally without flowers; wrong views arise from a deluded mind, while the Dharma is originally without views. Furthermore, if with an evil mind of disbelief one wishes to disparage and destroy the correct meaning of prajñā in the Mirror of the Source, one will only bring upon oneself the sin of slander; how could the wondrous purport suffer any loss? It is like a person parrying a spear with their bare hand: they only injure their own hand, while the spear suffers no damage. Indeed, when prajñā is spoken of, the blessing is great, but slandering it also incurs profound sin. If one follows emotional sentiments and understands erroneously, up to and including disbelief and the like, all constitute slander. As the Mahāparinirvāṇasūtra says: I now speak the Viyākaraṇa Treatise for the śrāvaka disciples and others—namely, that the Tathāgata remains constantly without changing. If anyone says that the Tathāgata is impermanent, how could that person's tongue not fall to the ground? If one can possess right faith and a perfect understanding without deviation, then every realm and all of space will be equally a wondrous realization. In the Śūraṅgama assembly, the Buddha told Ānanda: The Tathāgatas of the ten directions, practicing on each of the eighteen dhātus, all attained the consummation of unexcelled bodhi; between them there is neither superior nor inferior. It is only that you are inferior, unable to consummate sovereign wisdom among them; therefore I proclaim \[this\] to make you enter deeply through a single gate. Entering one without falsity, those six cognitive faculties are purified simultaneously. Thus, Kauṇḍinya was awakened to the Way through sound; Upaniṣad was awakened to the Way through form; the youth Gandhavat was awakened to the Way through scent; up to Ākāśagarbha Bodhisattva who was awakened to the Way through empty space. Thus we know that one's own nature pervades all places; all are paths of entry. How could it be confined to a single gate, so that one exclusively relies on the ignorance of a gnat and conversely relies on the capacity of a wren? Moreover, the Dharma has neither slowness nor swiftness, but views have shallowness and depth; each gate of obstruction depends on its own lightness or heaviness. Thus Bodhisattva Mañjuśrī's verse says: / In returning to the origin, the nature is not two; / Yet expedient means have many gates. / The nature of the sage is unobstructed everywhere; / Conforming or reversing are all expedient means. / When beginners enter samādhi, / Slowness and swiftness are not of the same order. / Within this Record of the Mirror of the Source, all are the inconceivable Dharma-gates of great majestic virtue of the Buddhas of the ten directions. Like the blazing disc of the sun, how could it be looked upon by an infant? Like a high and lofty Dharma-seat, it cannot be mounted by the short and base. Only Mañjuśrī the great personage, Samantabhadra the eldest son, and those of the highest faculties can be capable of this. As the Huayan lun says: King Prabhāsa entered the samādhi headed by the bodhisattva's great compassion, manifesting the beneficial sovereignty of the functioning of his compassionate mind in order to let later practitioners emulate it, so as to clarify that unattached wisdom enters into the minds of all sentient beings, having the same substance with them without a different nature. The sentient and the insentient are completely identical in substance. Due to the karma induced by entering this samādhi, he caused all sentient beings, as well as forests and gushing springs, to all flow toward him, all lower their branches, and all bow their heads; yakṣas and rākṣasas all ceased their evils. This clarifies that wisdom follows all sentient beings, having the same function with them in one single nature without duality. Just as an earthly monarch possesses compassion toward people, dragon spirits submit in obedience, and phoenixes gather and qilin soar; how much more so with humans—how could they not turn to him in reverence? How much more so for this King Prabhāsa, whose wisdom penetrated the true origin, whose practice equaled the dharmadhātu, who was headed by a compassionate mind, whose spirit united with all sentient creatures, who shared the same light with all things, and who served as the root and branch of all existence! Like a mani jewel sharing the color of an object while its original color is not violated; like sage wisdom having no mind of its own, taking the mind of things as its mind without violating things. This clarifies that the great compassionate mind of identical substance functions together with things, manifesting a physical body before them to cause them to be enlightened. Therefore, mountains, plains, and all grasses and trees all turned toward the king in homage; ponds, pools, springs, wells, and rivers and oceans all surged, overflowed, and poured before the king—because in the realm of wisdom and great compassion, the Dharma inherently functions like this. If it were a realm transformed by the emotional consciousness of sentient beings, sentient beings could not do this. Just as the realms within the Lotus Treasury World all perform the work of the Buddha because they are the realm of wisdom and not produced by emotion, so the sage uses wisdom to integrate emotion, causing the insentient grasses, trees, mountains, springs, rivers, and oceans obtained as retribution by sentient beings to all turn in accord with wisdom, taking the branches as the root. Just as in the mundane world, when someone has devotion and filial piety in their heart, a frozen pond surges with fish and winter bamboo sprouts shoots—even mundane things are still like this; how much more so for true wisdom that follows compassion? Thus we know that if one attains the wondrous function of the dharmadhātu, how could its function ever be exhausted? Arising dependently from within the true nature, nothing that arises is not wondrous; then there is no principle that is not phenomenon. The Buddhadharma is precisely mundane dharmas; how could one select the right and reject the wrong? There is no phenomenon that is not principle; mundane dharmas are precisely the Buddhadharma; why must one reject the secular and exalt the true? It is only because they have not entered the Mirror of the Source that their objects and wisdom have not vanished; giving rise to dream-like thoughts, distinct dharmas appear before them; producing flame-like notions, disparate paths encounter each other in response. This leads to grasping and rejecting, which runs contrary to the perfect and eternal. Therefore, that they cannot view clamor and stillness as identical, nor transform good and evil alike, is only because they have not yet heard the Mirror of the Source. > — English (machine translation) (machine translation) - [Previous: 43.6](https://indike.org/pramana/in.bauddha.taisho.2016.43.6) - [Next: 43.8](https://indike.org/pramana/in.bauddha.taisho.2016.43.8) - [Up: 43](https://indike.org/pramana/in.bauddha.taisho.2016.43) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.43.7) — English, machine translation ## Linked texts (2) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.67.38) — Classical Chinese - [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764.1.21) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.43.7](https://indike.org/pramana/in.bauddha.taisho.2016.43.7) · Pramāṇa