[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) › 66.30.4 # 宗鏡錄 66.30.4 宗鏡錄 66.30.4 - **Language:** Classical Chinese ### [66.30.4](https://indike.org/pramana/in.bauddha.taisho.2016.66.30.4) 根清淨故。 眼識清淨。 識清淨故。 聞塵清淨。 聞清淨故。 耳根清淨。 根清淨故。 耳識清淨。 識清淨故。 覺塵清淨。 如是乃至鼻舌身意。 亦復如是。 善男子。 根清淨故。 色塵清淨。 色清淨故。 聲塵清淨。 香味觸法。 亦復如是。 善男子。 六塵清淨故。 地大清淨。 地清淨故。 水大清淨。 火大風大。 亦復如是。 善男子。 四大清淨故。 十二處。 十八界。 二十五有清淨。 彼清淨故。 十力。 四無所畏。 四無礙智。 佛十八不共法。 三十七助道品清淨。 如是乃至八萬四千陀羅尼門。 一切清淨。 善男子。 一切實相性清淨故。 一身清淨。 一身清淨故。 多身清淨。 多身清淨故。 如是乃至十方眾生圓覺清淨。 善男子。 一世界清淨故。 多世界清淨。 多世界清淨故。 如是乃至盡於虛空。 圓裹三世。 一切平等。 清淨不動。 善男子。 虛空如是平等不動。 當知覺性平等不動。 四大不動故。 當知覺性平等不動。 如是乃至八萬四千陀羅尼門平等不動。 當知覺性平等不動。 善男子。 覺性遍滿。 清淨不動。 圓無際故。 當知六根遍滿法界。 根遍滿故。 當知六塵遍滿法界。 塵遍滿故。 當知四大遍滿法界。 如是乃至陀羅尼門。 遍滿法界。 善男子。 由彼妙覺性遍滿故。 根性塵性。 無壞無雜。 根塵無壞故。 如是乃至陀羅尼門。 無壞無雜。 如百千燈。 光照一室。 其光遍滿。 無壞無雜。 善男子。 覺成就故。 當知菩薩。 不與法縛。 不求法脫。 不厭生死。 不愛涅槃。 不敬持戒。 不憎毀禁。 不重久習。 不輕初學。 何以故。 一切覺故。 譬如眼光。 曉了前境。 其光圓滿。 得無憎愛。 何以故。 光體無二無憎愛故。 善男子。 此菩薩及末世眾生。 修習此心。 得成就者。 於此無修。 亦無成就。 圓覺普照。 寂滅無二。 於中百千萬億不可說阿僧祇。 恒河沙諸佛世界。 猶如空華。 亂起亂滅。 不即不離。 無縛無脫。 始知眾生。 本來成佛。 生死涅槃。 猶如昨夢。 善男子。 如昨夢故。 當知生死。 及與涅槃。 無起無滅。 無來無去。 其所證者。 無得無失。 無取無捨。 其能證者。 無作無止。 無任無滅。 於此證中。 無能無所。 畢竟無證。 亦無證者。 一切法性。 平等不壞。 善男子。 彼諸菩薩。 如是修行。 如是漸次。 如是思惟。 如是住持。 如是方便。 如是開悟。 求如是法。 亦不迷悶。 所以凡夫迷夢。 怕怖生老病死。 以二乘偏見厭離成住壞空。 若頓悟之時。 不厭不怖。 全將生死法。 度脫於群生。 以生死性空故。 如釋迦如來。 不離不著。 生則王宮降誕。 演獨尊之文。 老則壽八十年。 示遷壞之法。 病則背痛偃臥。 警泡幻之身。 死則示滅雙林。 顯無常之苦。 令小根者悟其遷變。 俾大器者頓了圓常。 故知生老病死之中。 盡能發覺。 行住坐臥之內。 俱可證真。 豈同怖厭凡小之見乎。 > "Because the \[eye\] faculty is pure, the eye consciousness is pure. Because consciousness is pure, the dust of sound is pure. Because hearing is pure, the ear faculty is pure. Because the faculty is pure, the ear consciousness is pure. Because consciousness is pure, the dust of perception is pure. In this way, down to the nose, tongue, body, and mind, it is likewise so. Good sons, because the faculties are pure, the dust of form is pure. Because form is pure, the dust of sound is pure; scent, taste, tangibles, and dharmas are likewise so. Good sons, because the six dusts are pure, the earth element is pure. Because earth is pure, the water element is pure; the fire element and wind element are likewise so. Good sons, because the four great elements are pure, the twelve sense bases, the eighteen realms, and the twenty-five states of existence are pure. Because those are pure, the ten powers, the four fearlessnesses, the four unhindered knowledges, the eighteen unshared dharmas of a Buddha, and the thirty-seven limbs of awakening are pure. In this way, down to the eighty-four thousand dhāraṇī-doors, all are pure. Good sons, because the nature of the true characteristic of all \[things\] is pure, one body is pure. Because one body is pure, many bodies are pure. Because many bodies are pure, in this way, down to the perfect awakening of sentient beings in the ten directions, \[all\] is pure. Good sons, because one world is pure, many worlds are pure. Because many worlds are pure, in this way, down to exhausting empty space and encompassing the three times, all is equal, pure, and unmoving. Good sons, empty space being thus equal and unmoving, you should know that the nature of awakening is equal and unmoving. Because the four great elements are unmoving, you should know that the nature of awakening is equal and unmoving. In this way, down to the eighty-four thousand dhāraṇī-doors being equal and unmoving, you should know that the nature of awakening is equal and unmoving. Good sons, because the nature of awakening is all-pervading, pure, unmoving, and boundlessly complete, you should know that the six faculties pervade the dharmadhātu. Because the faculties are all-pervading, you should know that the six dusts pervade the dharmadhātu. Because the dusts are all-pervading, you should know that the four great elements pervade the dharmadhātu. In this way, down to the dhāraṇī-doors, they pervade the dharmadhātu. Good sons, because that wondrous nature of awakening is all-pervading, the nature of the faculties and the nature of the dusts are without destruction and without confusion. Because the faculties and dusts are without destruction, in this way, down to the dhāraṇī-doors, they are without destruction and without confusion. Just as the light of a hundred thousand lamps illuminating a single room pervades completely without destruction and without confusion. Good sons, because awakening is perfected, you should know that bodhisattvas are not bound by dharmas and do not seek liberation from dharmas; they do not loathe birth-and-death and do not crave nirvāṇa; they do not venerate the observance of precepts and do not despise the violation of prohibitions; they do not prize long practice and do not belittle beginners. Why is this? Because all is awakening. It is like the light of the eye clearly perceiving the object before it: that light being complete, it has neither hatred nor love. Why is this? Because the substance of light is non-dual, having neither hatred nor love. Good sons, when these bodhisattvas and sentient beings of the final age cultivate this mind and attain its perfection, within this there is no cultivation and also no attainment. Perfect awakening universally illuminates, quiescent and non-dual. Within it, hundreds of thousands of myriads of koṭis of ineffable asaṃkhyeyas of worlds of Buddhas, numerous as the sands of the Ganges, are like sky-flowers, chaotically arising and chaotically perishing, neither identical nor distinct, neither bound nor liberated. Only then does one know that sentient beings originally have accomplished Buddhahood, and that birth-and-death and nirvāṇa are like yesterday's dream. Good sons, being like yesterday's dream, you should know that birth-and-death and nirvāṇa have no arising and no perishing, no coming and no going. That which is realized has neither gain nor loss, neither taking nor abandoning. That which is capable of realizing has no action and no cessation, no letting go and no destruction. Within this realization, there is neither subject nor object; ultimately there is no realization and also no realizer. The nature of all dharmas is equal and indestructible. Good sons, those bodhisattvas who practice thus, advance gradually thus, contemplate thus, abide and maintain thus, use skillful means thus, and awaken thus, in seeking such a dharma, will also not be deluded or distraught." Therefore, ordinary persons, lost in delusion and dreaming, fear birth, old age, sickness, and death; those of the two vehicles, with biased views, loathe and shun formation, abiding, decay, and emptiness. When suddenly awakened, one neither loathes nor fears, and entirely uses the dharmas of birth-and-death to liberate all sentient beings, because the nature of birth-and-death is empty. Thus Śākyamuni Tathāgata was neither detached nor attached: regarding birth, he was born into the royal palace and expounded the text of solitary supremacy; regarding old age, he lived to eighty years, demonstrating the dharma of transformation and decay; regarding sickness, his back ached and he lay down, warning of the body that is like a bubble and a phantom; regarding death, he demonstrated extinction in the twin Śāla trees, revealing the suffering of impermanence. He caused those of lesser capacity to awaken to transformation and change, and enabled those of great capacity to suddenly comprehend the perfect and eternal. Hence we know that amidst birth, old age, sickness, and death, awakening can entirely be generated; within walking, standing, sitting, and lying down, truth can universally be realized. How could this be the same as the views of fear and loathing held by ordinary persons and those of lesser capacity? > — English (machine translation) (machine translation) - [Previous: 66.30.3](https://indike.org/pramana/in.bauddha.taisho.2016.66.30.3) - [Next: 66.31](https://indike.org/pramana/in.bauddha.taisho.2016.66.31) - [Up: 66.30](https://indike.org/pramana/in.bauddha.taisho.2016.66.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.66.30.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.66.30.4](https://indike.org/pramana/in.bauddha.taisho.2016.66.30.4) · Pramāṇa