[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) › 45.24 # 宗鏡錄 45.24 宗鏡錄 45.24 - **Language:** Classical Chinese ### [45.24](https://indike.org/pramana/in.bauddha.taisho.2016.45.24) 答。不然。如摩尼寶。本性明潔。在礦穢中。假使有人。勤加憶念。而不作方便。不施功力。欲求清淨。終不可得。真如之法。亦復如是。體雖明潔。具足功德。而被無邊客塵所染。假使有人勤加憶念。而不作方便。不修諸行。欲求清淨。終無得理。是故要當集一切善行。救一切眾生。離彼無邊客塵垢染。顯現真法。起信疏云。一直心正念真如法者。即心平等。更無別岐何有迴曲。即是二行之根本。二深心者。是窮原義。若一善不備。無由歸原。歸原之來。必具萬行。故言樂集諸善行故。即是自利之行本也。大悲心者。是普濟義。故言欲拔眾生苦故。即是利他之行本也。又此初一直心。唯正念真如之法。是宗是本。因此起深重心大悲心是行。又開此直心為十心。一廣大心。謂誓願觀一切法。悉如如故。二甚深心。謂誓願觀真如。要盡原底故。三方便心。謂推求簡擇趣真方便故。四堅固心。謂設逢極苦樂受。此觀心不捨離故。五無間心。謂觀此真理。盡未來際不覺其久故。六折伏心。謂若失念。煩惱暫起。即便覺察。折伏令盡。使觀心相續故。七善巧心。謂觀真理。不礙隨事巧修萬行故。八不二心。謂隨事萬行。與一味真理融無二故。九無礙心。謂理事既全。融通不二。還令全理之事。而相即入故。十圓明心。謂頓觀法界。全一全多。同時顯現。無障無礙故。即此十心。理行具足。且無理不能導行。無行不能成理。可謂即真如之理。成真如之行。無有一法能出唯識之性相矣。是知一心為萬法之性。萬法是一心之相。相即性之相。是一中之多。性。即相之性。是多中之一。若不了性。亦不了相。其相即妄。若不識相。亦不識性。其性即孤。應須性相俱通。方得自他兼利。如首楞嚴經云。幻妄稱相。其性真為妙覺明體。是以若偏執相而成妄。定據性而沈空。今則性相融通。真妄交徹。不墮斷常之見。能成無盡之宗。故知若欲深達法原。妙窮佛旨者。非上智而莫及。豈下機而能通。所以法華經偈云。如是大果報。種種性相義。我及十方佛。乃能知是事。又見解圓明是目。行解相應是足。目足更資。理行扶助。可趣涅槃之域。能到清涼之池。若定慧未熏。如摩尼之匿礦。性相不辯。猶古鏡之未磨。欲望雨寶鑒容。無有是處。若意珠既淨。心。鏡纔明。更以萬行熏修。轉加光潔。如華嚴經云。佛子。譬如金師。善巧鍊金。數數入火。轉轉明淨。調柔成就。隨意堪用。菩薩亦復如是。供養諸佛。教化眾生。皆為修行清淨地法。所有善根。悉以迴向一切智地。轉轉明淨。調柔成就。隨意堪用。然雖萬行磨練。皆是自法所行。如先德云。一切佛事無邊化門。皆依自法融轉而行。即自心中有真如體大。今日體解。引出法身。由心中有真如相大。今日了達。引出報身。由身中有真如用大。今日修行。引出化身。乃至十波羅蜜一切塵沙萬行。但是自心中引出。未曾心外得一法行一行。若言更有從外新得者。即是魔王外道說。 > Answer: That is not so. Just like a maṇi jewel whose intrinsic nature is bright and clean: if it is in dirt and ore, even if someone diligently remembers it but does not employ skillful means or apply effort, wishing to attain its purity, it can never be attained. The dharma of tathatā is also like this: although its substance is bright and clean, fully endowed with virtues, it is defiled by boundless adventitious dust. Even if someone diligently remembers it but does not employ skillful means and does not cultivate all practices, wishing to attain its purity, there is ultimately no principle by which it can be attained. Therefore, one must gather all good practices and save all sentient beings, departing from those boundless defilements of adventitious dust to manifest the true dharma. The Commentary on the Awakening of Faith says: 'First, the straightforward citta that rightly contemplates the dharma of tathatā: this citta is equitable; there is no other branch, so how could there be any crookedness? This is the root of the other two practices. Second, the profound citta: this has the meaning of exhausting the source. If a single good is incomplete, there is no way to return to the source; returning to the source necessarily requires all myriad practices. Hence it says "delighting in gathering all good practices"; this is the root of practices for self-benefit. The great compassionate citta has the meaning of universal salvation; hence it says "wishing to pull out the suffering of sentient beings"; this is the root of practices for benefiting others.' Furthermore, this first straightforward citta, which solely contemplates the dharma of tathatā rightly, is the source and the root; arising from this, the profound citta and the great compassionate citta are the practices. Moreover, this straightforward citta is unfolded into ten cittas: first, the vast citta, meaning the vow to contemplate all dharmas as all being suchness; second, the extremely deep citta, meaning the vow to contemplate tathatā, requiring that one exhaust its very bedrock; third, the skillful means citta, meaning seeking and discerning the skillful means for approaching the real; fourth, the firm citta, meaning that even if one encounters extreme suffering or pleasure, this contemplating citta does not abandon it; fifth, the uninterrupted citta, meaning that in contemplating this true principle, one does not feel the time long even unto the exhaustion of the future; sixth, the subduing citta, meaning that if mindfulness is lost and kleśas temporarily arise, one immediately becomes aware and subdues them completely, causing the contemplating citta to continue; seventh, the clever citta, meaning that contemplating the true principle does not hinder the skillful cultivation of the myriad practices in accordance with phenomena; eighth, the non-dual citta, meaning that the myriad practices following phenomena and the single flavour of the true principle are integrated without duality; ninth, the unhindered citta, meaning that since principle and phenomena are complete and integrated without duality, phenomena, which are entirely principle, are furthermore caused to mutually identify and enter into one another; tenth, the round and luminous citta, meaning the sudden contemplation of the dharmadhātu, completely one and completely many, simultaneously manifesting without obstruction or hindrance. These ten cittas are fully endowed with principle and practice. Moreover, without principle, one cannot guide practice; without practice, one cannot accomplish principle. It can be said that in relying on the principle of tathatā, one accomplishes the practice of tathatā; not a single dharma can go beyond the nature and characteristics of vijñaptimātra. Thus we know that the one mind is the nature of the ten thousand dharmas, and the ten thousand dharmas are the characteristics of the one mind. Characteristics are the characteristics of nature, which is the many within the one. Nature is the nature of characteristics, which is the one within the many. If one does not understand nature, one also does not understand characteristics, and those characteristics are false. If one does not recognise characteristics, one also does not recognise nature, and that nature is isolated. One must penetrate both nature and characteristics; only then can one benefit both oneself and others. As the Śūraṅgamasūtra says: 'Illusory falsity is called characteristic; its nature is truly the luminous substance of wondrous awakening.' Therefore, if one clings biasedly to characteristics, one falls into falsity; if one rigidly relies on nature, one sinks into emptiness. Now, nature and characteristics are integrated and flowing, and the real and false interpenetrate; not falling into views of annihilation or permanence, one can accomplish the inexhaustible source. Thus we know that if one wishes to deeply reach the source of dharmas and wonderfully fathom the Buddha's intent, without superior faculties one cannot reach it; how could inferior capacities penetrate it? Therefore a verse in the Lotus Sūtra says: 'Such great fruit and retribution, / and various meanings of nature and characteristics, / only I and the Buddhas of the ten directions / can know these matters.' Furthermore, round and luminous understanding is the eyes, and correspondence between practice and understanding is the feet. Eyes and feet assisting each other, principle and practice supporting one another, one can head toward the realm of nirvāṇa and arrive at the cool pool. If samādhi and prajñā have not been perfumed, it is like a maṇi jewel hidden in ore; if nature and characteristics are not distinguished, it is like an ancient mirror unpolished. Wishing for rain of jewels or examining one's countenance, there is no such possibility. Once the wish-fulfilling jewel is purified and the mirror of citta just becomes bright, if one further perfumes and cultivates with the myriad practices, it becomes increasingly luminous and clean. As the Avataṃsaka Sūtra says: 'Disciples of the Buddha, just as a goldsmith skillfully refines gold, repeatedly placing it in the fire, making it increasingly bright and pure, compliant, perfected, and usable at will; the bodhisattva is also like this: making offerings to all Buddhas and teaching sentient beings are all for cultivating the pure dharmas of the grounds, and all roots of goodness are dedicated to the ground of omniscience, becoming increasingly bright and pure, compliant, perfected, and usable at will.' Although polished and refined through the myriad practices, these are all practices of one's own dharma. As the ancient virtuous one said: 'All Buddha-deeds and boundless gates of transformation are all carried out based on the integration and transformation of one's own dharma.' That is, within one's own citta there is the greatness of the substance of tathatā; understanding its substance today brings forth the dharmakāya. Because within citta there is the greatness of the characteristics of tathatā; comprehending it today brings forth the sambhogakāya. Because within citta there is the greatness of the function of tathatā; cultivating it today brings forth the nirmāṇakāya. Even the ten pāramitās and all myriad practices as numerous as dust and sand are only brought forth from within one's own citta; not a single dharma has ever been attained or a single practice carried out outside citta. If one says that there is something newly attained from outside, that is the preaching of Māra kings and non-Buddhists. > — English (machine translation) (machine translation) - [Previous: 45.23](https://indike.org/pramana/in.bauddha.taisho.2016.45.23) - [Next: 45.25](https://indike.org/pramana/in.bauddha.taisho.2016.45.25) - [Up: 45](https://indike.org/pramana/in.bauddha.taisho.2016.45) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.45.24) — English, machine translation ## Linked texts (1) - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-siksananda.2.12) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.45.24](https://indike.org/pramana/in.bauddha.taisho.2016.45.24) · Pramāṇa