[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) › 62.3 # 宗鏡錄 62.3 宗鏡錄 62.3 - **Language:** Classical Chinese ### [62.3](https://indike.org/pramana/in.bauddha.taisho.2016.62.3) 答。廣略之教。遮表之詮。雖開合不同。總別有異。然皆顯唯心之旨。終無識外之文。證若恒沙。豈唯一二。所以法華經偈云。知第一寂滅。以方便力故。雖說種種道。其實為佛乘。又偈云。我今亦如是。安隱眾生故。以種種法門。宣示於佛道。釋曰。知第一寂滅者。真如一心。是本寂滅。非輪迴生滅之滅。亦非觀行對治之滅。故稱第一於一心寂滅之中。即無法可敷揚。無道可建立。為未了者。以方便大慈力故。雖說種種別門異道。若剋禮而論。唯但指歸一心佛乘。更無餘事。今我亦如是者。今我與十方佛。同證此法。悉皆如是。以此安樂一切有情。示三乘五性。種種法門。宣揚於唯心佛道。楞伽經云。佛告大慧。身及資生器世間等。一切皆是藏識影像。所取能取二種相現。彼諸愚夫。墮生住滅二見中故。於中妄起有無分別。大慧。汝於此義。應勤修學。又入楞伽經偈云。種種隨心轉。唯心非餘法。心生種種生。心滅種種滅。眾生妄分別。無物而見物。無義唯是心。無分別得脫。又偈云。無地及諸諦。無國土及化。佛辟支聲聞。唯是心分別。人體及五陰。諸緣及微塵。勝性自在作。唯是心分別。心遍一切處。一切處皆心。以心不善觀。心性無諸相。華嚴經偈云。一切方海中。依於眾生心想而住。又云知一切法界所安立。悉住心念際三昧。大智度論云。譬如調馬。自見影不驚。何以故。自知影從身出。如信入一乘調順之人。見一切怖境不驚。自知境從心出。唯識論云。如契經說。三界唯心。又說所緣唯識所現。又說諸法皆不離心。又說有情隨心垢淨。又說成就四智菩薩。能隨悟入唯識無境。又頌說。心意識所緣。皆非離自性。故我說一切。唯有識無餘。此等聖教。誠證非一。釋云。又說所緣唯識所現者。汝謂識外所緣。我說即是內識上所現。世親說。謂識所緣。唯識所現。乃至佛告慈氏。無有少法能取少法。無作用故。但法生時。緣起力大。即一體上有二影生。更互相望。不即不離。諸心心所。由緣起力。其性法爾。如是而生。心意識所緣。皆非離自性者。自性即自心法。或理體。即義。之所依本事。謂第八心。第七意。餘六識所緣。皆自心為境。佛言。由如是理故。我說一切有為無為。皆唯有識無餘。實無心外境也。乃知凡有見聞。皆自心生。實無一法當情。而有自體獨立者。盡從緣起。皆逐想成。生死涅槃。俱如幻夢。所以不退轉法輪經云。爾時阿難。即往佛所。白言。世尊。諸比丘不能得來。何以故。見祇桓中大水悉滿。清淨無垢。亦不見精舍樹木。以是義故。皆不得來。佛告阿難。彼諸比丘。於無水中。而生水想。於無色中。生於色想。無受想行識中。生受想行識想。無聲聞辟支佛中。作聲聞辟支佛想。華嚴經云。佛子。云何為菩薩摩訶薩。次第遍往諸佛國土神通三昧。佛子。此菩薩摩訶薩。過。於東方無數世界。復過爾所世界微塵數世界。於彼諸世界中。入此三昧。乃至於彼一一諸如來所。恭敬尊重。頭頂禮敬。舉身布地。請問佛法。讚佛平等。稱揚諸佛廣大功德。入於諸佛所入大悲。得佛平等無礙之力。於一念頃。一切佛所勤求妙法。然於諸佛出興於世。入般涅槃。如是之相。皆無所得。如散動心。了別所緣。心起不知何所緣起。心滅不知何所緣滅。此菩薩摩訶薩。亦復如是。終不分別如來出世。及涅槃相。佛子。如日中陽焰。不從雲生。不從池生。不處於陸。不住於水。非有非無。非善非惡。非清非濁。不堪飲漱。不可穢污。非有體。非無體。非有味。非無味。以因緣故。而現水相。為識所了。遠望似水。而興水想。近之則無。水。想自滅。此菩薩摩訶薩。亦復如是。不得如來出興於世。及涅槃相。諸佛有相。及以無相。皆是想心之所分別。佛子。此三昧。名為清淨深心行。菩薩摩訶薩。於此三昧。入已而起。起已不失。是知非唯佛。教以心為宗。三教所歸。皆云反己為上。如孔子家語。衛靈公問於孔子曰。有語寡人。為國家者。謹之於廟堂之上。則政治矣。何如。子曰。其可也。愛人者。則人愛之。惡人者。則人惡之。所謂不出圜堵之室。而知天下者。知反己之謂也。是知若疋己以徇物。則無事而不歸。自然取捨忘懷。美惡齊旨。是知但了一心。無相自顯。則六趣塵牢。自然超越。出必由戶。莫不由斯道矣。如古德云。六道群蒙。自此門出。歷千劫而不反。一何痛矣。所以諸佛驚入火宅。祖師特地西來。乃至千聖悲嗟。皆為不達唯心出要道耳。故知若不了萬法即真如一心者。悉成遍計。以真如無相。見有相者。皆是情執故。起信論云。一切境界。唯依妄念而有差別。若離心念。則無一切境界之相。 > Answer: The extensive and abbreviated teachings, the negative and positive explications, though differing in opening and closing and distinct in their general and specific aspects, nevertheless all make manifest the tenet of mind-only; ultimately there are no texts \[admitting anything\] outside consciousness. Proofs are like the sands of the Ganges—how could there be only one or two? Therefore, a gāthā in the Lotus Sūtra says: / Knowing the foremost quiescence, / By the power of skillful means, / Although various paths are taught, / In truth they are for the Buddha vehicle. / Another gāthā says: / I now am also like this: / For the sake of pacifying sentient beings, / By means of various Dharma approaches, / I proclaim the Buddha path. / Explanation: Regarding 'knowing the foremost quiescence,' the tathatā of the one mind is originally quiescent; it is not the cessation of saṃsāric arising and ceasing, nor is it the cessation \[achieved through\] counteractive practice in contemplation. Hence it is called 'foremost.' Within the quiescence of the one mind, there is no dharma that can be propagated, nor any path that can be established. For the sake of those who have not yet comprehended, by the power of great compassion in skillful means, although various separate approaches and different paths are taught, if discussed strictly according to propriety, they solely point back to the Buddha vehicle of the one mind, and there is no other matter. Regarding 'I now am also like this,' now I and the buddhas of the ten directions have together realized this Dharma, and all are like this; by this means we bring peace and happiness to all sentient beings, revealing the various Dharma approaches of the three vehicles and five lineages, and propagating the Buddha path of mind-only. The Laṅkāvatārasūtra says: 'The Buddha told Mahāmati: The body, requisites for life, the receptacle world, and so forth, are all images of the ālayavijñāna, appearing as the two kinds of characteristics: object grasped and grasper. Because those foolish persons fall into the two views of arising, abiding, and ceasing, they falsely give rise to discriminations of existence and nonexistence therein. Mahāmati, you should diligently train in this meaning.' Furthermore, a gāthā in the Laṅkāvatārasūtra says: / Various things turn following the citta; / There is only citta, not other dharmas. / When citta arises, various things arise; / When citta ceases, various things cease. / Sentient beings falsely discriminate: / Where there are no entities, they see entities. / There are no referents, there is only citta; / Without discrimination, one attains liberation. / Another gāthā says: / There is no earth nor any truths, / No realms and no transformations. / The Buddha, pratyekabuddhas, and śrāvakas / Are only discriminations of the citta. / Human bodies and the five aggregates, / The conditions and subtle particles, / The supreme nature and the creation by Īśvara / Are only discriminations of the citta. / Citta pervades all places; / All places are citta. / Because the citta does not contemplate skillfully, / \[It does not see that\] the nature of citta lacks all characteristics. / A gāthā in the Avataṃsakasūtra says: / In all oceans of directions, / They abide depending on the thoughts of sentient beings' citta. / It also says: 'Knowing the establishment of all dharmadhātus, all abide in the samādhi of the limit of mental thoughts.' The Mahāprajñāpāramitopadeśa says: 'For example, a trained horse, seeing its own shadow, is not frightened. Why? It knows of itself that the shadow comes from its own body. Like a well-trained person who believes and enters the ekayāna, seeing all frightening objects, he is not frightened, knowing of himself that objects come from the citta.' The Vijñaptimātratāsiddhiśāstra says: 'As a sūtra states: "The three realms are mind-only." It also says that "the cognitive object is only manifested by consciousness." It also says that "all dharmas are not separate from citta." It also says that "sentient beings become defiled or purified in accordance with citta." It also says that "a bodhisattva who accomplishes the four knowledges can readily awaken and enter into consciousness-only without external objects." A verse also says: / The cognitive objects of citta, manas, and vijñāna / Are none of them separate from their own nature; / Therefore I say that all things / Are only consciousness, without remainder.' Such sacred teachings and sincere proofs are not singular. The commentary states: 'Regarding "It also says that the cognitive object is only manifested by consciousness": what you call an external cognitive object outside consciousness, I say is precisely manifested upon internal consciousness.' Vasubandhu said: 'What is called the cognitive object of consciousness is only manifested by consciousness.' Furthermore, the Buddha told Maitreya: 'There is no minor dharma capable of grasping any minor dharma, because there is no agent. But when dharmas arise, the power of dependent origination is great: upon a single substance two images arise, mutually facing each other, neither identical nor separate. All cittas and caittas, by the power of dependent origination, by the intrinsic nature of dharmas, arise in this way.' Regarding 'The cognitive objects of citta, manas, and vijñāna are none of them separate from their own nature': 'own nature' is the dharma of one's own citta, or the ontological substance—that is, the foundational entity relied upon by the referent. That is to say, the cognitive objects of the eighth citta, the seventh manas, and the remaining six consciousnesses all have one's own citta as their object. The Buddha said: 'Due to such a principle, I say that all conditioned and unconditioned \[dharmas\] are only consciousness, without remainder.' In truth, there are no objects outside the mind. From this, one knows that whatever is seen or heard is entirely born from one's own mind; in truth, there is not a single dharma confronting the mind that possesses an independent substantial entity. All arise from dependent origination, and all are formed in pursuit of thoughts. Birth-and-death and nirvāṇa are both like an illusion or a dream. Therefore, the Anivartikadharmacakrasūtra says: 'At that time, Ānanda went to the Buddha's place and said: "World-Honored One, the monks were not able to come. Why? They saw that the Jetavana was entirely flooded with great water, pure and without defilement, nor did they see the monastery or the trees. For this reason, none could come." The Buddha told Ānanda: "Those monks, where there was no water, gave rise to the notion of water; where there was no form, they gave rise to the notion of form; where there were no sensation, conception, volition, or consciousness, they gave rise to the notions of sensation, conception, volition, and consciousness; where there were no śrāvakas or pratyekabuddhas, they formed the notions of śrāvakas and pratyekabuddhas."' The Avataṃsakasūtra says: 'O son of the Buddha, what is the supernatural samādhi of the bodhisattva mahāsattva's sequentially visiting all buddha lands? O son of the Buddha, this bodhisattva mahāsattva passes beyond countless worlds in the eastern direction, and further passes beyond worlds as numerous as the dust particles in that many worlds; within those worlds, he enters this samādhi, up to and including revering, honoring, paying homage with bowed head, prostrating his entire body on the ground, inquiring about the Buddhadharma, praising the equality of the buddhas, extolling the vast virtues of the buddhas, entering the great compassion entered by the buddhas, and attaining the equal, unimpeded power of the buddhas at the place of each and every tathāgata. In a single thought-moment, he diligently seeks the marvelous Dharma at the place of all buddhas. Yet, regarding such characteristics as the buddhas' appearing in the world or entering into parinirvāṇa, none are apprehended. Just as a distracted and agitated mind discerns cognitive objects, when the mind arises it does not know by what cognitive object it arises, and when the mind ceases it does not know by what cognitive object it ceases; this bodhisattva mahāsattva is also like this, ultimately not discriminating the characteristics of the Tathāgata's appearance in the world or nirvāṇa. O son of the Buddha, just as a midday mirage does not arise from clouds, does not arise from ponds, does not dwell on dry land, does not stay in water, is neither existent nor nonexistent, neither good nor bad, neither clear nor turbid, cannot be drunk or rinsed with, cannot be defiled, has no substance, has no lack of substance, has no flavor, has no lack of flavor, yet due to causes and conditions appears as the characteristic of water, being cognized by consciousness: seen from afar it resembles water and stimulates the notion of water, but when approached it is absent and the notion of water ceases of itself; this bodhisattva mahāsattva is also like this: he does not apprehend the characteristics of the Tathāgata's appearing in the world and of his nirvāṇa. The conditioned characteristics and unconditioned characteristics of all buddhas are both discriminated by the conceiving mind. O son of the Buddha, this samādhi is called the practice of the pure deep mind. After entering this samādhi, the bodhisattva mahāsattva emerges, and having emerged, does not lose it.' Thus one knows that not only does the Buddha's teaching take mind as its source, but that to which the three teachings return all say that turning back to oneself is paramount. As in the School Sayings of Confucius: 'Duke Ling of Wei asked Confucius, saying: "Someone told me: 'For one who governs the state, if he is cautious within the ancestral temple and court, the government will be well-ordered.' How is that?" The Master said: "That may be so. Those who love others, then others love them; those who hate others, then others hate them. What is meant by 'knowing the world without going outside a room of ten square feet' refers to knowing how to turn back to oneself."' Thus one knows that if one measures oneself to comply with things, then there is nothing that will not be brought home; naturally, grasping and rejecting are forgotten, and beauty and ugliness are equal in purport. Thus one knows that if one merely understands the one mind, the signless manifests naturally, and one then naturally transcends the dusty prison of the six destinies. 'Going out must be through the door; none can fail to follow this way.' As an ancient master said: 'The confused multitude of the six destinies went out from this gate, and having passed through a thousand kalpas have not returned—how painful!' Therefore, the buddhas were alarmed into entering the burning house, the ancestral master purposely came from the West, and even the thousand sages sighed with grief—all because beings do not reach the essential path of mind-only for liberation. Hence one knows that if one does not comprehend that all dharmas are precisely the tathatā of the one mind, they all become the imagined nature (parikalpita). Because tathatā is without characteristics, seeing characteristics is entirely due to emotional attachment. The Awakening of Faith says: 'All realms exist with distinctions only relying on false thoughts; if one is free from mental thoughts, there are no characteristics of any realms.' > — English (machine translation) (machine translation) - [Previous: 62.2](https://indike.org/pramana/in.bauddha.taisho.2016.62.2) - [Next: 62.4](https://indike.org/pramana/in.bauddha.taisho.2016.62.4) - [Up: 62](https://indike.org/pramana/in.bauddha.taisho.2016.62) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.62.3) — English, machine translation ## Linked texts (3) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.7.487) — Classical Chinese - [大乘入楞伽經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lankavatara*zh-siksananda.2.39) — Classical Chinese - [不退轉法輪經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.avaivartacakrasutra*zh-t267.1.52) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.62.3](https://indike.org/pramana/in.bauddha.taisho.2016.62.3) · Pramāṇa