[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) › 63.12 # 宗鏡錄 63.12 宗鏡錄 63.12 - **Language:** Classical Chinese ### [63.12](https://indike.org/pramana/in.bauddha.taisho.2016.63.12) 答。此略有二義。一若約理而觀。佛之心性。本含法界。無一塵而不遍。無一法而不通。二若約事而觀。佛唯用救苦為意。以物心為心。則地獄界。全是佛心。運無緣慈。不間同體。所以觀佛心品云。佛告天王。欲知佛心光明所照。常照如此無間無救諸苦眾生。佛心所緣。常緣此等極惡眾生。以佛心力自莊嚴故。過算數劫。令彼罪人發菩提心。乃至爾時世尊說是語時。佛心力放十種白光。從佛心出。其光遍照十方世界。一一光中。無量化佛乘寶蓮華。時會大眾。見佛光明。如玻𭹳水。或見如乳。見諸化佛。從佛胸出。入於佛臍。遊佛心間。乘大寶船。經往五道受罪人所。一一罪人。見諸化佛。如己父母。善友所親。漸漸為說出世間法。是時空中有大音聲。告諸大眾。汝等今者。應觀佛心。諸佛心者。是大慈也。大慈所緣。緣苦眾生。乃至次行大喜。見諸眾生安隱受樂。心生歡喜。如己無異。既生喜已。次行捨法。是諸眾生無來去相。從心想生。心想生者。因緣和合。假名為心。如此心想。猶如狂華。從顛倒起。苦從想起。樂從想生。心如芭蕉。中無堅實。廣說如經十譬。作是觀時。不見身心。見一切法。同如實性。是名菩薩身受心法。依因此法。廣修三十七助菩提分。若取證者。是聲聞法。不取證者。是菩薩法。又寶生論云。時處定如夢者。有說。由心惑亂。遂乃便生時處定解。然於夢中。無其實境決定可得。故世共許。如何將此。比餘定事。為作過耶。乃至爾時於彼夢中。實亦無其時處決定相狀在心。由何得知。如有頌言。若眠於夜裏。見日北方生。參差夢時處。如何有定心。又云。此之夢心。有何奇異。營大功業。不假外形。而能巧利。構茲壯麗。或見崇墉九仞。飛甍十丈。碧條靃蘼紅華璀璨。匠人極思。亦未能雕。若言於他同斯難者。彼無此過。不假外色功力起故。但由種熟。仗識為緣。即於此時。意識便現。又未曾見有經論說。於彼夢中生其別色。百法鈔云。論主言。如於夢中與女交會。流洩不淨。夢被蛇螫。能令悶絕。流汗心迷。雖無實境。而有實作用。此是唯識不。經部答云。此是唯識。論主云。汝既許夢中有實作用。無實作用。皆是唯識。即我宗。夢中現覺。眩瞖者。不眩瞖者。假城實城。此三般。有實無實作用。如汝夢中。亦是唯識。論主立量云。有瞖無瞖等是有法。有用無用其理亦成宗。因云。許無實境故。如夢中染污等。所以唯識論云。如夢損有用。第三明聖教相違難者。小乘難意云。論主若言一切皆是唯識。無心外實境者。何故世尊於阿含經中說有十二處。若一切皆唯識者。世尊只合說意處法處。即不合說有十色處。今世尊既說有十二處者。明知離却意法處外。別有十色處。是心外有。何言一切皆是唯識。論主答中分三。初假答。二正答。三喻答。初假答。引三十唯識頌云。識從自種生。似境相而轉。為成內外處。佛說彼為十。言識從自種生者。即五識自證分現行。各從五識自種而生。將五識自種。便為五根。言似境相而轉者。即五識自證分。從自種生已。而能變似二分現。其所變見分。說名五識。所變相分似外境現。說名五境。其實根境十處皆不離識。亦是唯識。此是假將五識種子為五根。答經部師。以經部許有種子。 > Answer: Here there are briefly two meanings. First, if contemplated according to principle, the citta-nature of the Buddha originally contains the dharmadhātu; there is not a single dust mote that it does not pervade, nor a single dharma that it does not penetrate. Second, if contemplated according to phenomena, the Buddha takes only the rescue of suffering as his purpose and takes the citta of beings as his citta; thus the realm of hell is entirely the Buddha's citta. He exercises unconditioned compassion, uninterruptedly being of the same substance. Therefore, the Chapter on Contemplating the Buddha's Citta states: 'The Buddha told the heavenly king: "If you wish to know what the light of the Buddha's citta illuminates, it constantly illuminates these sentient beings of relentless and unrescued sufferings. That which the Buddha's citta takes as its object constantly takes these extremely evil sentient beings as its object. Because the Buddha's citta-power adorns itself, after incalculable kalpas it causes those sinful persons to produce the aspiration for bodhi." … And further: "At that time, when the World-Honoured One spoke these words, the power of the Buddha's citta emitted ten kinds of white light coming forth from the Buddha's citta. Its light illuminated everywhere the worlds of the ten directions. In each ray of light, immeasurable transformed buddhas rode on jewelled lotus flowers. The great assembly in the congregation at that time saw the Buddha's light as being like crystal water, or saw it as being like milk. They saw the transformed buddhas emerge from the Buddha's chest, enter the Buddha's navel, roam within the Buddha's citta, ride on a great jewel ship, and proceed to the places of those undergoing retribution for sins in the five destinies. Each sinful person saw the transformed buddhas as their own parents or beloved good friends, who gradually expounded for them the supramundane Dharma. At that time, there was a great voice in empty space addressing the great assembly: 'All of you now should contemplate the Buddha's citta. The citta of all buddhas is great compassion. That which great compassion takes as its object takes suffering sentient beings as its object.' … Next, one practices great joy: seeing all sentient beings peacefully enjoying bliss, joy arises in the citta, no different from one's own. Having given rise to joy, next one practices the dharma of equanimity: these sentient beings have no characteristics of coming and going; they are born from thoughts of the citta. That which is born from thoughts of the citta is a combination of causes and conditions, designated only by the provisional name 'citta'. Such thoughts of the citta are like mad flowers, arising from inversion. Suffering arises from thought, and bliss is born from thought. The citta is like a plantain tree, with no solid reality inside. This is expounded at length as in the ten metaphors of the sūtra. When making this contemplation, one sees neither body nor citta; one sees all dharmas as identical with the true nature of reality. This is called the bodhisattva's dharma of bodily experience of citta. Relying upon this dharma, one extensively cultivates the thirty-seven factors conducive to bodhi. If one grasps realization, it is the śrāvaka dharma; if one does not grasp realization, it is the bodhisattva dharma."' Furthermore, the Ratnagotravibhāga-śāstra states: 'Regarding "the spatio-temporal determination being like a dream," some say that due to the confusion of the citta, one thereupon produces a definite understanding of time and place; yet in a dream, no real object is definitively obtainable, as is universally accepted in the world. How could this be compared to other determined events so as to impute an error? … And further: At that time, within that dream, there is really no definite characteristic of time and place in the citta. How is this known? As a verse states: / "If sleeping in the night, / One sees the sun rising in the north, / When the time and place of the dream are irregular, / How could there be a determinate citta?" / It also states: "What marvel is there in this dreaming citta? It accomplishes great tasks without relying on external forms, yet it can skillfully and adroitly construct such magnificence: one may see towering walls of nine ren, soaring eaves of ten zhang, lush azure branches, and glittering red blossoms, which even a craftsman exhausting his contemplation could not carve." If it is said that this objection applies equally to others, they have no such fault. Because it arises without relying on the effort of external matter, simply through the ripening of seeds and depending on consciousness as a condition, at that very moment the manovijñāna manifests. Furthermore, one has never seen any sūtra or treatise state that distinct matter is born within that dream.' The Baifa chao states: 'The treatise master says: "For example, having intercourse with a woman in a dream and discharging impurity, or being bitten by a snake in a dream which can cause fainting, sweating, and mental confusion—although there is no real object, there is a real function. Is this consciousness-only or not?" The Sautrāntika answers: "This is consciousness-only." The treatise master says: "Since you admit that having real function and having no real function in a dream are both consciousness-only, then according to my school: what is manifested in wakefulness during a dream, having cataracts, not having cataracts, a fictional city, and an actual city—these three pairs of cases, whether possessing real or unreal function, just like your dream, are also consciousness-only." The treatise master establishes the syllogism: The subjects (dharmin) are "having cataracts, not having cataracts, and so forth"; the thesis (pratijñā) is "the principle that they have function or lack function is also established"; the reason (hetu) is "because it is admitted that there is no real object"; the example (dṛṣṭānta) is "like the defilements and so forth in a dream." Therefore, the Vijñaptimātratāsiddhiśāstra states: "Like a dream impairment having efficacy." Regarding the third, explaining the objection of contradiction with the sacred teachings: the intent of the Hīnayāna objection is: "If the treatise master says that all is consciousness-only and that there are no real objects outside citta, why did the World-Honoured One speak of twelve āyatanas in the Āgama sūtras? If all were consciousness-only, the World-Honoured One should only have spoken of the mind-āyatana and dharma-āyatana, and should not have spoken of the ten material āyatanas. Now since the World-Honoured One spoke of twelve āyatanas, it is clearly known that apart from the mind and dharma āyatanas, there are separately ten material āyatanas that exist outside citta. Why do you say that all is consciousness-only?" In the treatise master's answer, there are three parts: first, a provisional answer; second, the correct answer; third, an answer by metaphor. First, the provisional answer: quoting the Triṃśikā-vijñaptimātratāsiddhi verse: / "Consciousness is born from its own seed, / And evolves resembling the appearance of an object. / In order to establish the internal and external āyatanas, / The Buddha declared them to be ten." / Saying that "consciousness is born from its own seed" means that the actual occurrences of the self-authenticating part of the five consciousnesses each arise from the respective seeds of the five consciousnesses. Taking the seeds of the five consciousnesses, they are made into the five sense organs. Saying that it "evolves resembling the appearance of an object" means that after the self-authenticating part of the five consciousnesses is born from its own seeds, it can transform to manifest resembling the two parts. The transformed darśanabhāga is called the five consciousnesses; the transformed nimittabhāga manifests resembling external objects and is called the five sense objects. In truth, the ten āyatanas of organs and objects are none other than consciousness; they too are consciousness-only. This is provisionally taking the seeds of the five consciousnesses to be the five sense organs, answering the Sautrāntika master, because the Sautrāntika admits the existence of seeds.' > — English (machine translation) (machine translation) - [Previous: 63.11](https://indike.org/pramana/in.bauddha.taisho.2016.63.11) - [Next: 63.13](https://indike.org/pramana/in.bauddha.taisho.2016.63.13) - [Up: 63](https://indike.org/pramana/in.bauddha.taisho.2016.63) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.63.12) — English, machine translation ## Linked texts (3) - [唯識二十論述記](https://indike.org/pramana/in.bauddha.taisho.1834.1.236) — Classical Chinese - [佛說觀佛三昧海經](https://indike.org/pramana/in.bauddha.taisho.643.6.3) — Classical Chinese - [唯識二十論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.vimsatika!vrtti*zh-xuanzang.1.18) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.63.12](https://indike.org/pramana/in.bauddha.taisho.2016.63.12) · Pramāṇa