[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) › 65.9 # 宗鏡錄 65.9 宗鏡錄 65.9 - **Language:** Classical Chinese ### [65.9.1](https://indike.org/pramana/in.bauddha.taisho.2016.65.9.1) 答。 雖然不實。 亦不成妄。 如見杌為賊。 賊何所有。 以無體故。 華嚴經頌云。 若能了邪法。 如實不顛倒。 知妄本自真。 見佛即清淨。 起信論云。 雖有染心。 而常恒不變。 法藏和尚云。 眾生異見不妄。 所以從凡願求佛地。 若異見妄。 終不從凡趣真佛地。 何以故。 眾生界即佛界。 佛界即眾生界。 是以從凡入聖。 從聖現凡。 名字有差。 一體不動。 然此宗鏡錄。 唯論一實。 如法華經以實相為體。 此實之一字。 雖普該萬法。 以是彼之體性故。 統論其宗。 即不簡真偽。 若以見解智證論之。 則須分優劣。 以情懷取捨。 智有淺深故。 法華玄義云。 夫正體玄絕。 一往難知。 又邪小之名。 亂於正大。 譬如魚目。 混雜明珠。 故須簡偽。 即為六意。 一就凡簡。 二就外簡。 三就小簡。 四就偏簡。 五就譬簡。 六就悟簡。 一就凡簡者。 釋論云。 世典亦稱實者。 乃護國治家稱實也。 外道亦稱實者。 邪智僻解謂為實也。 小乘稱實者。 厭苦穌息。 以偏真為實也。 如是等。 但有實名。 而無其義。 何者。 世間妖幻道術。 亦稱為實。 多是鬼神媚法。 此法入心。 迷醉狂亂。 自衒善好。 謂勝真實。 立異動眾。 示奇特相。 髑髏盛屎。 約多人前。 張口大咽。 或生魚臭肉。 增狀哺食。 或裸形弊服。 誇傲規矩。 或直來直去。 不問不答。 種種譎詭詃誘無智。 令信。 染惑著。 已求脫叵得。 內則病害其身。 外則誅家滅族。 禍延親里。 現受眾苦。 後受地獄長夜之苦。 生生障道。 無解脫期。 此乃世間現見。 何實可論。 鈍使愛論攝。 若周孔經籍。 治法禮法。 兵法醫法。 天文地理。 八卦五行。 世間墳典。 孝以治家。 忠以治國。 各親其親。 各子其子。 敬上愛下。 仁義揖讓。 安于百姓。 霸立社稷。 若失此法。 強者陵弱。 天下燋遑。 民無聊生。 鳥不暇栖。 獸不暇伏。 若依此法。 天下太平。 牛馬內向。 當知此法。 乃是愛民治國。 而稱為實。 金光明經云。 釋提桓因。 種種勝論。 即其義也。 蓋十善意耳。 修十善。 上符天心。 諸天歡喜。 求天然報。 此法為勝。 故言勝論耳。 又大梵天王說出欲論。 即是修定。 出欲淤泥。 亦是愛論攝耳。 世又方術。 服藥長生。 鍊形易色。 飛仙隱形者。 稱此藥方。 祕要真實。 此亦愛論鈍使攝耳。 二就外簡者。 即是外道典籍也。 若服藥求知。 聰利明達。 推尋道理。 稱此藥方。 為勝為實者。 藥力薄知。 不能鑒遠。 觸藥則失。 藥歇則失。 亦非實也。 若此間莊老。 無為無欲。 天真虛靜。 息諸誇仙。 棄世絕智等。 直是虛無。 其抱尚不出單四見外。 何關聖法。 縱令出單四見外。 尚墮複四見中。 見網中行。 非解脫道。 若外國論力。 受梨唱募。 撰五百明難。 其一云。 瞿曇為一究竟道。 為眾多究竟道。 佛言。 但一究竟道。 論力云。 諸師各各說究竟道。 佛指鹿頭。 汝識其人不。 論力言。 識究竟道中。 其為第一。 佛言。 若其得究竟道。 云何自捨其道。 為我弟子耶。 論力即悟。 歎佛法中。 獨一究竟道。 又如長爪云。 一切論可破。 一切語可轉。 觀諸法實相。 于久不得一法入心。 釋論云。 長爪執亦無見。 又云。 亦計不可說見。 如斯流類。 百千萬種。 虛妄戲論。 為惑流轉。 見網浩然。 邪智瀾漫。 觸境生著。 或時襵牒。 有無為有。 無有為無。 乃至有非有非無為有。 無非有非無為無。 百千番牒。 悉皆見倒。 生死諸邊。 非真實也。 大涅槃經云。 被無明枷。 繫生死柱。 遶二十五有。 不能得脫。 即此義也。 三就小簡者。 聲聞法中。 亦云離有離無。 > Answer: Although it is unreal, it also does not constitute falsity. Just like seeing a tree stump as a thief: where is there any thief? Because it has no substance. A verse in the Avataṃsakasūtra says: 'If one can comprehend incorrect dharmas / as real and not inverted, / knowing that falsity is originally true itself, / seeing the Buddha is then pure.' The Awakening of Faith says: 'Although there is a defiled citta, it is constantly permanent and unchanging.' The Venerable Fazang said: 'The different views of sentient beings are not false; therefore from being ordinary people they aspire to seek the Buddha-ground. If the different views were false, one would never proceed from being an ordinary person to the true Buddha-ground. Why is this? The realm of sentient beings is just the realm of buddhas; the realm of buddhas is just the realm of sentient beings. Therefore proceeding from an ordinary person to enter sainthood, and manifesting from sainthood as an ordinary person—the names differ, but the single substance is immovable.' However, this Record of the Mirror of the Source discusses only the one reality, just as the Lotus Sūtra takes the real characteristic as its substance. Although this single word 'real' universally encompasses the ten thousand dharmas because it is their substance and nature, when discussing its source comprehensively, one does not separate the true from the spurious. But if discussing it in terms of views, understanding, jñāna, and realization, one must distinguish superior from inferior, because feelings harbor grasping and rejection, and jñāna has shallows and depths. The Profound Meaning of the Lotus says: 'The correct substance is mysterious and transcendent, hard to know at first glance. Moreover, the names of the heterodox and lesser confuse the correct and great, like fish eyes mixed among bright pearls. Therefore one must eliminate the spurious, which consists of six aspects: first, elimination with respect to the ordinary; second, elimination with respect to outsiders; third, elimination with respect to the lesser; fourth, elimination with respect to the partial; fifth, elimination with respect to metaphors; sixth, elimination with respect to awakening. First, elimination with respect to the ordinary: the commentary says: When worldly texts also speak of "the real," it refers to protecting the state and ordering the family that is called real. When outsiders also speak of "the real," it is heterodox knowledge and perverse understanding that they call real. When the Small Vehicle speaks of "the real," it is weary of suffering and seeking rest, taking the partial truth as real. All such things have only the name "real" without its meaning. Why is this? Worldly sorcery, illusions, and magic arts are also called real, but are mostly seductive methods of ghosts and spirits. When this method enters the citta, one becomes bewildered, drunk, and deranged, boasting of oneself as good and fine, claiming to surpass what is true and real, standing out and stirring up the crowd, displaying extraordinary characteristics: holding excrement in a skull and, before many people, opening the mouth wide to swallow it; or eating raw fish and foul meat in repulsive ways; or going naked in ragged clothes, scorning rules and standards; or coming and going straight on, neither asking nor answering, using all kinds of deception and seduction to lure the unwise into faith and defiled attachment; having fallen into it, seeking liberation is impossible. Internally it sickens and harms their bodies; externally it executes their families and exterminates their clans, extending calamity to relatives and neighbors. In the present life they suffer many miseries, and in the future they suffer the prolonged night of torment in hell, obstructing the Path life after life with no period of liberation. This is what is currently seen in the world; what reality can be spoken of? It is subsumed under dull latencies and discourse born of craving. As for the classics of the Duke of Zhou and Confucius, methods of governance and rites, military and medical methods, astronomy and geography, the eight trigrams and five phases, worldly canonical texts: using filial piety to govern the family, loyalty to govern the state, each treating their relatives as relatives, each treating their children as children, respecting superiors and loving inferiors, benevolence and righteousness, deference and yielding, giving peace to the common people and establishing the state. If these methods are lost, the strong oppress the weak, all under heaven is thrown into turmoil, the people have nothing to rely on for life, birds have no leisure to perch, and beasts have no leisure to crouch. If one relies on these methods, all under heaven is at peace, and cattle and horses head inward. One should know that these methods are called real because of cherishing the people and governing the state. The Suvarṇaprabhāsottamasūtra says: Śakra Devānām Indra's various superior treatises are of this meaning. They are merely the intention of the ten virtues. Cultivating the ten virtues accords above with the mind of heaven, all the devas rejoice, and seeking the retribution of heaven, this method is superior; hence they are called superior treatises. Furthermore, the Great Brahmā King's exposition of the treatise on leaving desire is cultivating dhyāna to leave the mire of desire; this is also subsumed under discourse born of craving. In the world there are also occult arts: ingesting elixirs for longevity, refining the body and changing one's appearance, becoming flying immortals or vanishing from sight, claiming that these medicinal formulas are secret, essential, and real. This too is subsumed under discourse born of craving and dull latencies. Second, elimination with respect to outsiders: these are the texts of the heterodox outsiders. If one ingests medicine to seek knowledge, becoming clever, sharp, and clear-sighted in investigating principles, claiming that this medicinal formula is superior and real: the power of medicine gives slight knowledge, unable to perceive far; at the touch of medicine it is lost, and when the medicine wears off it is lost; it too is not real. If like Zhuangzi and Laozi here, of non-action and desirelessness, natural, vacant, and quiet, ceasing all boasting immortals, abandoning the world and cutting off knowledge, etc., this is simply nothingness. What they harbor does not even step outside the simple four views; how could it pertain to the noble Dharma? Even if they were to step outside the simple four views, they would still fall into the complex four views, walking within the net of views, not the path of liberation. As for the foreign master of debate, he accepted a wager, issued an open call, and composed five hundred brilliant challenges. One said: 'Did Gautama teach one ultimate path or many ultimate paths?' The Buddha said: 'Only one ultimate path.' The master of debate said: 'The various teachers each teach an ultimate path.' The Buddha pointed to Śiraskapāla: 'Do you know that man?' The master of debate said: 'I know him; among those of the ultimate path, he is foremost.' The Buddha said: 'If he had attained the ultimate path, why did he abandon his own path to become my disciple?' The master of debate was immediately awakened, praising that within the Buddha's Dharma, there is uniquely one ultimate path. Also, as Dīrghanakha said: 'All treatises can be refuted, all words can be overturned; contemplating the real characteristic of dharmas, for a long time I have not found a single dharma that can enter the citta.' The commentary says: Dīrghanakha grasped the view that 'neither exists,' and also says: he also posited the view that it is 'inexpressible.' Such classes are of hundreds of thousands of kinds, false and frivolous discourse, revolving in delusion; their net of views is vast and their heterodox knowledge overflowing, giving rise to attachment upon encountering objects. Or at times they fold and double: existence and non-existence as existence, no existence as non-existence, and so on up to having neither-existence-nor-non-existence as existence, and no neither-existence-nor-non-existence as non-existence. Across hundreds and thousands of folds, all are inverted views, the various extremes of birth and death, not the true and real. The Mahāparinirvāṇasūtra says: 'Bound by the cangue of ignorance, tied to the pillar of birth and death, circling around the twenty-five states of existence, unable to attain liberation'—this is just this meaning. Third, elimination with respect to the lesser: within the Śrāvaka-dharma, they also speak of being free from existence and free from non-existence. > — English (machine translation) (machine translation) ### [65.9.2](https://indike.org/pramana/in.bauddha.taisho.2016.65.9.2) 名聖中道。 大集經云。 拘隣如沙門。 最初獲得真實之知見。 然小乘不運大悲。 不濟眾生。 功德力薄。 不求作佛。 不深窮實相。 則智慧劣弱。 雖云離有離無。 名聖中道。 乃以斷常二見邊真諦。 為中道。 無漏慧。 名為見。 證涅槃法。 名為知。 雖斷見思。 除滅分段。 而住草庵。 非究竟理。 對前生死有邊。 即涅槃無邊。 二俱可破可壞。 非真實道故。 不名實相也。 四就偏簡者。 諸大乘經。 共二乘經人。 帶方便說者。 名字既同。 義須分別。 如摩訶衍中云。 三乘之人。 同以無言說道斷煩惱。 中論云。 諸法實相。 三人共得者。 二乘之人。 雖共稟無言說道。 自求出苦。 無大悲心。 得空則止。 鈍根菩薩亦爾。 利根菩薩。 大悲心。 為物。 深求實相。 共實相者。 智如螢火。 是故非實。 不共實相。 智如日光。 是故為實。 大涅槃經云。 第一義空。 名為智慧。 二乘但空。 空無智慧。 菩薩得不但空。 即中道慧。 即此慧寂而常照。 二乘但得其寂。 不得寂照。 故非實相。 菩薩得寂。 又得寂照。 即是實相。 見不空者。 復有多種。 一見不空。 次第斷結。 從淺至深。 此乃相似之實。 非正實也。 二見不空。 具一切法。 初阿字門。 則解一切義。 即中即假即空。 不一不異。 無三無一。 二乘但一即。 別教但二即。 圓具三即。 三即真實相也。 釋論云。 何等是實相。 謂菩薩入於一相。 知無量相。 無量相又入一相。 二乘但入一相。 不能知無量相。 別教雖入一相。 又入無量相。 不能更入一相。 利根菩薩。 空。 故入一相。 即假。 故知無量相。 即中。 更入一相。 如此菩薩。 深求智度大海。 一心即三。 是真實相體也。 華嚴不共二乘。 但約菩薩。 三智次第得。 亦非正實。 不次第得者。 是正實也。 若方等中。 四人得三智。 三人為虛。 一人為實。 大品三慧。 說三智。 屬三人。 前二不深求。 淺而非實。 後一人深求一心三智。 是故是實。 此經云。 汝實我子。 無復四三之人。 十方諦求。 更無餘乘。 但一實相智。 決了聲聞法。 但說無上道。 純是一實體也。 大涅槃經云。 一實諦者。 則無有有無。 有無無二故。 名一實諦。 又一實諦。 名無虛偽。 又一實諦。 無有顛倒。 又一實諦。 非魔所說。 又一實諦。 名常樂我淨。 常樂我淨。 無空假中之異。 異則為二。 二故非一實諦。 一實諦即空即假即中。 無異無二故。 名一實諦。 若有三異。 即為虛偽。 虛偽之法。 不名一實諦。 無三異故。 即一實諦。 若異即是顛倒。 顛倒未破。 非一實諦。 無三異故。 無顛倒。 無顛倒故。 名一實諦。 異者不名一乘。 三法不異。 具足圓滿。 名為一乘。 是乘高廣。 眾寶莊校。 故名一實諦。 魔雖不證別異空假。 而能說別異空假。 若空假中不異者。 魔不能說。 魔不能說。 名一實諦。 若空假中。 異者。 名顛倒。 不異者。 名不顛倒。 不顛倒故。 無煩惱。 無煩惱故。 名為淨。 無煩惱則無業。 無業故名為我。 無業故無報。 無報故名樂。 無報則無生死。 無生死則名常。 常樂我淨。 名一實諦。 一實諦者。 即是實相。 實相者。 即經之正體也。 如是實相。 即空。 即假。 即中。 即空故。 破一切凡夫愛論。 一切外道見論。 即假故。 破三藏四門小實。 破三人共見小實。 即中故。 破次第偏實。 無復諸顛倒小偏等因果四諦之法。 亦無小偏等三寶之名。 唯有實相因果四諦三寶。 宛然具足。 亦具諸方便因果四諦三寶。 何以故。 實相是法界海故。 唯此三諦。 即真實相也。 又開次第之實。 即是圓實。 證道。 是同故。 > …is called the noble middle path. The Mahāsaṃnipātasūtra states: 'The śramaṇa Kauṇḍinya was the very first to attain true knowledge and vision.' However, the Hīnayāna does not activate great compassion, does not rescue sentient beings, has flimsy power of merit, does not seek to become a Buddha, and does not deeply probe the true mark; hence their wisdom is inferior and weak. Although they speak of departing from existence and departing from non-existence and call it the noble middle path, they merely take the true truth on the side of the two views of annihilation and permanence to be the middle path. Outflow-free wisdom is called 'vision', and realization of the dharma of nirvāṇa is called 'knowledge'. Although they sever the views and thoughts and eliminate and extinguish the shared portion, they dwell in a thatched hut; it is not the ultimate principle. In contrast to the prior extreme of existence that is saṃsāra, there is the extreme of non-existence that is nirvāṇa; both can be broken and ruined, and because it is not the true path, it is not named the true mark. Fourth, differentiation with regard to one-sidedness: regarding the various Mahāyāna sūtras that are shared with the persons of the scriptures of the two vehicles and carry provisional expositions, since their names are the same, their meanings must be distinguished. As stated in the Mahāyāna\[-śāstra\]: 'The persons of the three vehicles together sever the kleśas by means of the ineffable path.' The Mūlamadhyamakakārikā states: 'The true mark of all dharmas is jointly attained by the three persons.' Although the persons of the two vehicles jointly receive the ineffable path, they seek for themselves to escape suffering, lack the mind of great compassion, and stop when they attain emptiness; dull-rooted bodhisattvas are also like this. Sharp-rooted bodhisattvas have a mind of great compassion: for the sake of beings, they deeply seek the true mark. For those with the shared true mark, their wisdom is like the light of a firefly, and therefore it is not real; for those with the unshared true mark, their wisdom is like sunlight, and therefore it is real. The Mahāparinirvāṇasūtra states: 'The emptiness of supreme meaning is called wisdom.' The two vehicles have only emptiness; their emptiness lacks wisdom. Bodhisattvas attain not-only-emptiness, which is middle-path wisdom. This very wisdom is tranquil yet constantly illuminates. The two vehicles only attain its tranquility and do not attain tranquility-and-illumination, so it is not the true mark. Bodhisattvas attain tranquility and also attain tranquility-and-illumination; this is the true mark. Seeing non-emptiness also has multiple kinds. First, seeing non-emptiness, one severs the saṃyojanas sequentially, proceeding from shallow to deep: this is a semblance of reality, not the correct reality. Second, seeing non-emptiness, it is replete with all dharmas: at the initial portal of the syllable A, one immediately understands all meanings; it is simultaneously middle, provisional, and empty; neither one nor different, neither three nor one. The two vehicles have only one 'is-ness'; the distinct teaching has only two 'is-nesses'; the complete \[teaching\] fully possesses the three 'is-nesses'. The three 'is-nesses' are the true mark of reality. The Commentary states: 'What is the true mark? It means that a bodhisattva enters into the one mark and knows the immeasurable marks, and the immeasurable marks again enter into the one mark.' The two vehicles only enter into the one mark and cannot know the immeasurable marks. Although the distinct teaching enters into the one mark and again enters into the immeasurable marks, it cannot further enter into the one mark. Sharp-rooted bodhisattvas, being empty, thus enter into the one mark; being provisional, thus know the immeasurable marks; being middle, further enter into the one mark. Bodhisattvas such as these deeply seek the great ocean of the perfection of wisdom: the one mind is identical to the three; this is the substance of the true mark of reality. The Avataṃsaka is not shared with the two vehicles and only concerns bodhisattvas; yet attaining the three wisdoms sequentially is also not the correct reality; attaining them non-sequentially is the correct reality. If in the Vaipulya the four persons attain the three wisdoms, three persons are false and one person is real. In the Pañcaviṃśatisāhasrikā-prajñāpāramitā, the three wisdoms spoken of belong to three persons: the former two do not seek deeply, being shallow and not real; the latter one person deeply seeks the three wisdoms of the one mind, and therefore it is real. This sūtra states: 'You are truly my sons; there are no longer four or three persons. Seeking throughout the ten directions, there are no other vehicles—only the wisdom of the one true mark, which decisively resolves the śrāvaka dharmas and speaks only of the unsurpassed path.' It is purely the substance of the one reality. The Mahāparinirvāṇasūtra states: 'As for the one real truth, there is neither existence nor non-existence; because existence and non-existence are not two, it is named the one real truth. Furthermore, the one real truth is named freedom from falsehood. Furthermore, the one real truth is free from inversion. Furthermore, the one real truth is not spoken by Māra. Furthermore, the one real truth is named permanence, bliss, self, and purity. In permanence, bliss, self, and purity, there is no difference among empty, provisional, and middle; if there were difference, they would be two, and because they are two, it would not be the one real truth. The one real truth is simultaneously empty, provisional, and middle; because it is without difference and not two, it is named the one real truth. If there were the three differences, it would be false; a dharma of falsehood is not named the one real truth. Because there are no three differences, it is the one real truth. If there were difference, it would be inversion; when inversion is not yet broken, it is not the one real truth. Because there are no three differences, there is no inversion; because there is no inversion, it is named the one real truth. That which has differences is not named the ekayāna. When the three dharmas are not different, completely and perfectly fulfilled, it is named the ekayāna. This vehicle is high and vast, adorned with many jewels; hence it is named the one real truth. Although Māra does not realize distinct emptiness and provisionality, he can speak of distinct emptiness and provisionality. If empty, provisional, and middle are not different, Māra cannot speak of them; that which Māra cannot speak of is named the one real truth. If empty, provisional, and middle are different, it is named inversion; if they are not different, it is named non-inversion. Because of non-inversion, there is no kleśa; because there is no kleśa, it is named purity. Where there is no kleśa, there is no karma; because there is no karma, it is named self. Because there is no karma, there is no retribution; because there is no retribution, it is named bliss. Where there is no retribution, there is no saṃsāra; where there is no saṃsāra, it is named permanence. Permanence, bliss, self, and purity are named the one real truth. The one real truth is precisely the true mark. The true mark is the correct substance of the sūtra. Such a true mark is simultaneously empty, provisional, and middle. Because it is empty, it breaks all attachment-theories of ordinary people and all view-theories of non-Buddhists. Because it is provisional, it breaks the small reality of the four gates of the tripiṭaka, and breaks the small reality jointly seen by the three persons. Because it is middle, it breaks the sequential and one-sided reality. There are no longer the dharmas of the causal and fruitional four truths of the inversions, the small, the one-sided, and so forth, nor are there the names of the Triple Gem of the small, the one-sided, and so forth. There are solely the causal and fruitional four truths and Triple Gem of the true mark, distinctly and fully present; they are also replete with the causal and fruitional four truths and Triple Gem of all expedient means. Why is this? Because the true mark is the ocean of the dharmadhātu. Only these three truths are the true mark of reality. Furthermore, opening up the reality of the sequential is precisely the complete reality, because the path of realization is identical.' > — English (machine translation) (machine translation) ### [65.9.3](https://indike.org/pramana/in.bauddha.taisho.2016.65.9.3) 又開三人共得實。 深求即到底故。 又開三藏三實。 決了聲聞法。 又開諸見論實。 於見不動。 而修道品故。 又開諸愛論實。 魔界即佛界故。 行於非道。 通達佛道。 一切諸法中。 悉有安隱性。 即絕待明實。 是經體也。 五譬簡者。 今借三喻。 正顯偽真。 兼明開合破會等意。 一譬三獸渡河。 同入於水。 三獸有強弱。 河水有底岸。 兔馬力弱。 雖濟彼岸浮淺不深。 又不到底。 大象力強俱得底岸。 三獸喻三人。 水喻即空。 底喻不空。 二乘智少。 不能深求。 喻如兔馬。 菩薩智深。 喻如大象。 水軟喻空。 同見於空。 不見不空。 底喻實相。 菩薩獨到。 智者見空。 及與不空。 到又二種。 小象但到底泥。 大象深到實土。 別智雖見不空。 歷別非實。 圓不空。 窮顯真實。 如是喻者。 非但簡破兔馬二乘非實。 亦簡小象不空非實。 乃取大象不空。 為此經體也。 此約空中共為真諦。 作如此簡也。 二譬頗梨如意。 兩珠相似。 形類欲同。 而頗梨但空。 不能雨寶。 如意珠亦雨寶。 頗梨無寶。 以喻偏空。 如意能雨。 以喻中道。 此就有無合為俗。 簡偽顯真。 今經體同如意也。 又但約一如意珠為譬者。 得珠不知力用。 唯珠而已。 智者得之。 多有所獲。 二乘得空。 證空休息。 菩薩得空。 方便利益。 普度一切。 此就含中真諦。 簡其得失也。 今經如智者得如意珠。 以為經體。 三譬如鑛石中金。 愚夫無識。 視之謂石。 擲在糞穢。 都不領錄。 賈客得之。 鎔出其金。 保重而已。 金匠得之。 造作種種釵釧環璫。 仙客得之。 鍊為金丹。 飛天入地。 捫摸日月。 變通自在。 愚人喻一切凡夫。 雖具實相。 不知修習。 賈客喻二乘。 但斷煩惱礦。 保即空金。 更無所為。 金匠喻別教菩薩。 善巧方便。 知空非空。 出假化物。 莊嚴佛土。 成就眾生。 仙客喻圓教菩薩。 即事而真。 初發心時。 便成正覺。 得一身無量身。 普應於一切。 今經但取金丹實相。 以為體也。 就同而為喻。 從初至後。 同是於金。 凡夫圓教。 俱是實相也。 就異為喻者。 初石異金。 次金異器。 器異丹。 丹色淨徹。 類若清油。 柔軟妙好。 豈同鐶釧。 狀乖色別。 故不一種。 此就與奪破會。 簡其得失。 引此三喻者。 前喻根性。 根性有淺深。 淺得其空。 深得其假。 又得其中。 次喻三情。 初情但出苦。 不志求佛道。 見真即息。 次情歷別不能圓修。 後者廣大遍法界求。 第三喻三方便。 二乘方便少。 守金而住。 別教方便弱上能嚴飾營生。 圓教方便深。 故能吞雲納漢。 今明此經實相之體。 如大象得底。 堅不可壞。 以譬體妙。 圓珠普雨。 譬其用妙。 巧智成仙譬其宗妙。 如此三譬。 即是三德。 不縱不橫。 名為大乘。 於大乘中。 別指真性。 以為經體。 六就悟簡者。 夫法相真正。 誠如上說。 行未會理。 豈得名諦。 徒勞四說。 逐語生迷。 聞粖謂軟。 聞雪謂冷。 聞貝謂䩕。 聞鵠謂動。 終不能見乳之真色。 情闇夜遊。 何能見諦。 叫喚求食。 無有飽理。 執己為實。 餘是妄語。 此有彼無。 是非互起。 更益流動。 云何名諦。 若欲見諦。 慚愧有差。 若苦到懺悔。 機感諸佛。 禪慧開發。 觀心明淨。 信解虛融。 爾時猶名闇中見杌髣髴不明。 人木蟲塵。 尚不了了。 若能安忍。 法愛不生。 無明豁破。 如明鏡。 不動。 淨水無波。 魚石色像。 任運自明。 清淨心常一。 如是尊妙人。 則能見般若。 金𲇚抉眼。 一指二指三指分明。 爾時見色。 言有亦是。 言無亦是。 云何為有。 的的之色。 與眼相應。 諦諦之理。 與智相稱。 名之為有。 > Furthermore, it reveals that the reality attained in common by the three persons, when sought deeply, reaches all the way to the bottom. Furthermore, it reveals the three realities of the Tripiṭaka, definitively clarifying the śrāvaka Dharma. Furthermore, it reveals reality in the discussions of the various views, because one cultivates the factors leading to bodhi without wavering in the face of views. Furthermore, it reveals reality in the discussions of the various attachments, because the realm of Māra is itself the realm of the Buddha. Practising non-paths, one penetrates the Buddha path. Among all phenomena, there is throughout a tranquil nature; this is illuminating reality by transcending duality, which is the substance of the sūtra. Fifth, selection by analogy. Now, taking three similes, we precisely reveal the false and the true, and concurrently illuminate the meanings of opening and closing, refuting and harmonising, and so forth. First, the simile of the three beasts crossing the river. All enter the water together, yet the three beasts differ in strength, and the river water has both a bottom and a bank. The hare and the horse are weak in strength: though they reach the other bank, they float shallowly and do not go deep, nor do they reach the bottom; the great elephant is strong in strength, reaching both the bottom and the bank. The three beasts illustrate the three persons; the water illustrates identical-to-emptiness; the bottom illustrates non-emptiness. The wisdom of the two vehicles is slight and cannot seek deeply, illustrated by the hare and horse; the wisdom of the bodhisattva is deep, illustrated by the great elephant. The soft water illustrates emptiness: together they see emptiness, but do not see non-emptiness; the bottom illustrates the real mark, reached solely by the bodhisattva. The wise see both emptiness and non-emptiness. Reaching it is also of two kinds: the small elephant reaches only the mud at the bottom; the great elephant reaches deep down to the solid ground. Although the wisdom of the distinct \[teaching\] sees non-emptiness, its successive differentiation is not true reality; the non-emptiness of the perfect \[teaching\] exhaustively reveals the true reality. Such an analogy not only screens out and refutes the two vehicles of the hare and horse as not real, but also screens out the non-emptiness of the small elephant as not real, taking the non-emptiness of the great elephant as the substance of this sūtra. This is selecting in this manner in terms of that which is shared within emptiness as the true truth. Second, the simile of the crystal and the wish-fulfilling jewel. The two jewels resemble each other, their forms and kinds seem identical; yet the crystal is merely empty and cannot rain down jewels, whereas the wish-fulfilling jewel can indeed rain down jewels. The crystal lacking jewels is used to illustrate partial emptiness; the wish-fulfilling jewel's ability to rain them down is used to illustrate the middle way. This screens out the false and reveals the true in terms of combining existence and non-existence into the conventional. The substance of the present sūtra is identical to the wish-fulfilling jewel. Furthermore, to draw an analogy with only one wish-fulfilling jewel: one who obtains the jewel without knowing its power and function merely possesses the jewel; the wise person who obtains it makes great gains. When the two vehicles attain emptiness, they realise emptiness and rest; when the bodhisattva attains emptiness, through skilful means he brings benefit and universally delivers all. This screens out the gain and loss in terms of the true truth containing the middle. The present sūtra takes the wise person obtaining the wish-fulfilling jewel as its sūtra substance. Third, the simile of gold in ore. An ignorant person lacks knowledge: looking at it, he calls it stone, throws it into filth, and takes no notice of it at all. A merchant obtains it, smelts out its gold, and merely guards and prizes it. A goldsmith obtains it and fashions all kinds of hairpins, bracelets, rings, and earrings. An immortal obtains it, refines it into the golden elixir, flies through the sky and enters the earth, touches the sun and moon, and transforms freely. The ignorant person illustrates all ordinary beings: though endowed with the real mark, they do not know how to cultivate it. The merchant illustrates the two vehicles: they only cut off the ore of kleśas, preserve the gold of identical-to-emptiness, and do nothing further. The goldsmith illustrates the bodhisattva of the distinct teaching: skilful in expedient means, knowing emptiness to be non-empty, coming forth into the conventional to transform beings, adorning buddha-lands, and accomplishing sentient beings. The immortal illustrates the bodhisattva of the perfect teaching: phenomena themselves are the truth; at the moment of first giving rise to the mind \[of bodhi\], he immediately accomplishes right awakening, attains one body and immeasurable bodies, and responds universally to all. The present sūtra takes only the real mark of the golden elixir as its substance. As an analogy based on identity: from beginning to end, all alike are gold; ordinary beings and the perfect teaching are alike the real mark. As an analogy based on difference: first the stone differs from the gold; next the gold differs from the vessels; the vessels differ from the elixir. The colour of the elixir is pure and translucent, like clear oil, soft and exquisitely fine—how could it be the same as rings and bracelets? Their forms differ and their colours are distinct, so they are not of one kind. This screens out the gain and loss in terms of granting and taking away, refuting and harmonising. In citing these three similes: the first illustrates the capacity of faculties, which has shallowness and depth—the shallow attain its emptiness, the deep attain its conventionality and further attain its middle. The next illustrates the three mentalities: the first mentality merely escapes suffering, does not aspire to seek the Buddha path, and rests upon seeing the truth; the second mentality proceeds by successive stages and cannot cultivate in a perfect manner; the latter is vast and great, seeking everywhere throughout the dharmadhātu. The third illustrates the three expedient means: the expedient means of the two vehicles are few, guarding the gold and remaining still; the expedient means of the distinct teaching are weaker, yet able to adorn and conduct affairs; the expedient means of the perfect teaching are deep, hence able to swallow clouds and take in the Milky Way. Now, illuminating the substance of the real mark of this sūtra: like the great elephant reaching the bottom, firm and indestructible, to illustrate the wonder of its substance; like the perfect jewel universally raining \[treasures\], to illustrate the wonder of its function; like the skilful wisdom becoming an immortal, to illustrate the wonder of its source. These three similes are precisely the three virtues; neither vertical nor horizontal, they are called the Mahāyāna. Within the Mahāyāna, it specifically points to the true nature as the substance of the sūtra. Sixth, selection by awakening. The true marks of phenomena are truly as stated above; yet if practice has not yet tallied with principle, how can it be called truth? Laboriously making four explanations only engenders confusion by chasing words. Hearing of flour, one calls it soft; hearing of snow, one calls it cold; hearing of a shell, one calls it hard; hearing of a crane, one calls it moving—in the end, one can never see the true colour of milk. Roaming at night with a darkened mind, how could one see the truth? Calling out and begging for food brings no reason for satiety. Clinging to oneself as true and others as false, this existing and that not, right and wrong arising mutually, further increases the flux: how could this be called truth? If one wishes to see the truth, shame and repentance must be distinguished. If one repents with utmost earnestness, the capacity stimulates the buddhas; dhyāna and wisdom unfold, the observing mind becomes clear and pure, and faith and understanding are empty and harmonised. At that time, it is still called seeing a stump in the dark, vague and unclear: man, wood, insect, dust are not yet distinct. If one can patiently endure and love of phenomena does not arise, avidyā is completely broken open: like a bright mirror motionless, or pure water without ripples, the colours and forms of fish and stones are naturally clear of their own accord. The pure mind is constantly unified: such an exalted and wonderful person can then see prajñā. When the golden scalpel removes the eye-film, one finger, two fingers, three fingers become distinct. At that time, seeing forms, speaking of existence is correct, and speaking of non-existence is also correct. What is meant by existence? Distinct form corresponds to the eye; genuine principle matches wisdom: this is called existence. > — English (machine translation) (machine translation) ### [65.9.4](https://indike.org/pramana/in.bauddha.taisho.2016.65.9.4) 云何為無。 無堅冷軟動之相。 名之為無。 論云。 一切實。 一切非實。 亦實亦不實。 非實非不實。 如是皆名諸法之實相。 如舍利弗云。 安住實智中。 我定當作佛。 為天人所敬。 爾時乃可謂。 永盡滅無餘。 是名真實見體。 故涅槃經云。 八千聲聞。 於法華經中見如來性。 如秋收冬藏。 更無所作。 約理明無所作。 此是究竟之理也。 約教無所作。 聞此教已。 更不他聞也。 約行無所作者。 修此行已。 更不改轍。 如是等種種無所作義。 略而言之。 隨智妙悟。 得見經體。 當以隨智妙悟意。 歷諸諦境中。 節節有隨情。 隨情智。 隨智種種分別。 簡餘情想。 唯取隨智明見經體也。 > What is meant by non-existence? The absence of marks of hardness, coldness, softness, and motion is called non-existence. A treatise states: 'Everything is real; everything is unreal; both real and unreal; neither real nor unreal—all such are called the real mark of all phenomena.' As Śāriputra said: 'Abiding securely in real wisdom, I shall surely become a buddha, revered by devas and humans; only at that time may it be said that \[defilements\] are forever extinguished without remainder.' This is called the truly seeing substance. Therefore, the Nirvāṇa Sūtra states: 'The eight thousand śrāvakas saw the Tathāgata-nature in the Lotus Sūtra, like the autumn harvest and winter storage, with nothing further to be done.' Clarifying 'nothing to be done' in terms of principle: this is the ultimate principle. 'Nothing to be done' in terms of teaching: having heard this teaching, one hears no other. 'Nothing to be done' in terms of practice: having cultivated this practice, one no longer changes tracks. Briefly stated, such various senses of 'nothing to be done' mean that, following the wonderful awakening of wisdom, one is able to see the sūtra substance. One should, with the sense of following the wonderful awakening of wisdom, traverse the various objective realms of truth: at every juncture there are the various distinctions of following emotion, following emotion and wisdom, and following wisdom. Screening out the remaining emotional conceptions, one takes only following wisdom to clearly see the sūtra substance. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.65.9.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.65.9](https://indike.org/pramana/in.bauddha.taisho.2016.65.9) · Pramāṇa