[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) › 8.5.4 # 宗鏡錄 8.5.4 宗鏡錄 8.5.4 - **Language:** Classical Chinese ### [8.5.4](https://indike.org/pramana/in.bauddha.taisho.2016.8.5.4) 幻有上非有義。 二義相順。 明其不二。 然是空上遮定有義。 非有上即是空義。 故二義相順。 得成真空。 為非有非不空。 存泯無礙之中道。 第三是存俗泯真。 此是存真泯俗。 又三是空徹於有。 今是有徹於空。 皆二諦交徹。 五。 幻有與真空無二。 為一味法界者。 即第五總合前四。 令其不二。 然上各合交徹。 並不出於真空幻有。 故今合之為一味法界。 為二諦俱融之中道。 然三四雖融二諦。 而空有別融。 今此空有無礙。 即是非空非有無礙。 舉一全收。 若以真同俗。 唯一幻有。 若融俗同真。 唯一真空。 空有無二。 為雙照之中道。 非空非有無二。 為雙遮之中道。 遮照一時。 存泯無礙。 故云離相離性。 無障無礙。 無分別法門。 以幻有為相。 真空為性。 又空有皆相。 非空非有為性。 又別顯為相。 總融為性。 今互奪雙融。 並皆離也。 無分別法。 但約智說。 唯無分別智。 方究其原。 其無障礙。 通於境智。 謂上之五重。 多約境說。 心智契合。 即為五觀。 五境既融。 五觀亦融。 以俱融之智。 契無礙之境。 則心境無礙。 心中有無盡之境。 境上有無礙之心。 故要忘言。 方合斯理。 總為緣起甚深之相。 故知若了空有無礙。 真俗融通。 無性之宗。 緣生之理。 如同神變。 莫定方隅。 雖處狹而常寬。 縱居深而逾淺。 或在下而恒上。 任遊中而即邊。 眾生常處佛身。 涅槃唯依生死。 可謂難思妙旨。 非情所知。 故云性海無涯。 眾德以之繁廣。 緣生不測。 多門由是圓通。 莫不迴轉萬差。 卷舒之形隨智。 鎔融一際。 開合之勢從心。 照不失機。 縱差別而恒順。 用非乖體。 雖一味而常通。 又云。 謂塵不壞小量。 而遍十方。 普攝一切。 於中顯現。 斯由量則非量。 非量即量。 又居見聞之地。 即見聞之不及。 處思議之際。 即思議之不測。 皆由不思議體。 自不可得故。 即思不可思。 經云。 所思不可思。 是名為難思。 法界觀真空門云。 一。 色即是空者。 以色。 舉體全是真空。 不即斷空。 以色等。 本是真如一心。 與生滅和合。 名阿賴耶識。 能變起根身器界。 即是此中所明色等諸法。 故今推之。 都無其體。 故舉體歸於真心之空。 不合歸於斷滅之空。 以本非斷空之所變故。 斷空。 則是虛豁斷滅。 無知無用。 不能現於萬法。 如鏡外之空。 非同鏡內之空。 色相宛然。 求不可得。 謂之空。 又凡是色法。 必不異真空。 以諸色法。 必無性故。 是故色即是空。 既非滅色取空。 離色求空。 又不即形顯色相之空。 又不離形顯無體之空。 即是真空。 若不即色相。 即無遍計所執。 不離無體。 即是依他緣起。 緣起無性之真理。 即是圓成。 二。 明空即色者。 真空必不異色。 故云空即是色。 何以故。 凡是真空。 必不異色。 以是法無我理。 非斷滅故。 是故空即是色。 若離事求空理。 即成斷滅。 今即事。 明無我無性真空之理。 離事何有理乎。 以真如不守自性。 隨緣成諸事法。 則舉空全色。 舉理全事。 又真如正隨緣時。 不失自性。 則舉色全空。 舉事全理。 三。 空色無礙者。 謂色。 舉體全是盡色之空。 故色盡而空現。 空。 舉體不異全盡空之色。 即空即色而空不隱。 是故看色無不見空。 觀空莫非見色。 無障無礙。 為一味法也。 如舉眾波全是一水。 舉一水全是眾波。 波水不礙同時。 而水體挺然全露。 如即空即色而空不隱。 寶藏論云。 空可空。 非真空。 色可色。 非真色。 真色無形。 真空無名。 無名名之父。 無色色之母。 為萬物之根源。 作天地之太祖。 肇論云。 本無。 實相。 法性。 性。 > the meaning of 'non-existence' on illusory existence. These two meanings accord with each other, illuminating their non-duality. However, this is the meaning of negating definite existence upon emptiness, while upon non-existence it is precisely the meaning of emptiness. Therefore, the two meanings accord with each other, constituting true emptiness, which is the Middle Way of neither existence nor non-emptiness, unobstructed in preservation and elimination. The third \[perspective\] preserves the conventional and eliminates the ultimate; this one preserves the ultimate and eliminates the conventional. Furthermore, the third is emptiness penetrating existence, while this one is existence penetrating emptiness; both represent the mutual penetration of the two truths. Fifth, 'illusory existence and true emptiness are non-dual, forming a single-flavor dharmadhātu': this fifth combines the preceding four in total, rendering them non-dual. However, the respective combinations and mutual penetrations above do not go beyond true emptiness and illusory existence; therefore, they are now combined into a single-flavor dharmadhātu, serving as the Middle Way wherein both truths are thoroughly integrated. Although the third and fourth integrate the two truths, they integrate emptiness and existence separately. Now, this non-obstruction of emptiness and existence is precisely the non-obstruction of neither emptiness nor existence; mentioning one completely embraces \[the other\]. If one assimilates the ultimate to the conventional, there is only illusory existence. If one integrates the conventional to assimilate to the ultimate, there is only true emptiness. Emptiness and existence being non-dual constitutes the Middle Way of dual illumination. Neither emptiness nor existence being non-dual constitutes the Middle Way of dual negation. Negation and illumination are simultaneous; preservation and elimination are unobstructed. Therefore it is said: 'Free from characteristics and free from nature, unobstructed and unhindered—the Dharma-gate of non-conceptualization.' Taking illusory existence as characteristic and true emptiness as nature; further, both emptiness and existence are characteristics, while neither emptiness nor existence is nature; further, distinct manifestations are characteristics, while total integration is nature. Now, in mutual appropriation and dual integration, all are transcended. The unconditioned Dharma is explained solely in terms of wisdom; only non-conceptual wisdom can exhaust its source. Its lack of obstruction pervades both object and wisdom: that is, the fivefold \[structure\] above is mostly explained in terms of objects, but when citta and wisdom accord with it, it constitutes the five contemplations. As the five objects are integrated, the five contemplations are also integrated. By using thoroughly integrated wisdom to accord with the unobstructed object, citta and object become unobstructed: within citta there are inexhaustible objects, and upon objects there is an unobstructed citta. Therefore, one must forget words before one can accord with this principle; it is entirely the profound characteristic of dependent origination. Therefore, one should know that if one comprehends the non-obstruction of emptiness and existence, the integration of ultimate and conventional, the source of naturelessness, and the principle of dependent origination, it is like divine transformation, without fixed location or boundary: though situated in the narrow, it is ever vast; though dwelling in the deep, it is ever shallow; sometimes below yet constantly above; freely wandering in the center yet immediately at the edge. Sentient beings constantly dwell in the Buddha's body; nirvāṇa rests solely upon saṃsāra. It can be called an inconceivable wondrous purport, not knowable by emotional reckoning. Therefore it is said: 'The ocean of nature is fathomless, wherein all virtues abound and broaden; dependent origination cannot be measured, and through it multiple gates are completely unobstructed.' There is none that does not rotate the myriad differences—the forms of folding and unfolding follow wisdom; fusing into one limit, the dynamics of opening and closing attend citta. Illumination does not miss the proper juncture: though diverse, it constantly accords; function does not contradict substance: though of one flavor, it constantly penetrates. It is also said: 'That is to say, without destroying its minute measure, a dust mote pervades the ten directions, universally gathering all things, which are manifested within it. This is because measure is non-measure, and non-measure is measure.' Furthermore, dwelling in the domain of seeing and hearing, it is beyond the reach of seeing and hearing; situated at the juncture of thinking and deliberating, it cannot be fathomed by thinking and deliberating. All this is because the inconceivable substance is itself unattainable; thus, thought is beyond thought. A sūtra says: 'What is thought cannot be thought; this is called difficult to conceive.' The Gate of True Emptiness in the Dharmadhātu Contemplations states: 'First, "matter is emptiness": because the entire substance of matter is completely true emptiness, it is not an annihilationist emptiness. Matter and the like are originally the one mind of tathatā, which, combining with arising and ceasing, is called the ālayavijñāna, able to transform and give rise to the sense-faculties with the body and the receptacle world; these are precisely the dharmas such as matter elucidated here. Therefore, when we now investigate it, it entirely lacks any substance of its own. Thus, its entire substance reverts to the emptiness of the true mind, and should not revert to the emptiness of annihilation, because it is originally not transformed by annihilationist emptiness. Annihilationist emptiness is void, vacant, and extinguished, lacking knowing and lacking function, unable to manifest the myriad dharmas—like the empty space outside a mirror, not like the emptiness inside a mirror, where material forms are vividly clear yet unattainable when sought, which is called emptiness. Furthermore, whatever is a material dharma is definitely not different from true emptiness, because all material dharmas definitely lack nature. Therefore, matter is emptiness. It is neither destroying matter to grasp emptiness, nor seeking emptiness apart from matter; nor is it the emptiness of shapes and visible forms, nor is it the emptiness apart from shapes and forms that lacks substance: it is precisely true emptiness. If it is not identical to material characteristics, it lacks the imaginary (parikalpita); not being separate from having no substance, it is the other-dependent (paratantra) origination; and the true principle of naturelessness in dependent origination is precisely the consummate (pariniṣpanna). Second, elucidating "emptiness is matter": true emptiness is definitely not different from matter, hence it is said that emptiness is matter. Why? Whatever is true emptiness is definitely not different from matter, because it is the principle of dharmas being without self, not an annihilation. Therefore, emptiness is matter. If one seeks the principle of emptiness apart from phenomena, it becomes annihilation. Now, right within phenomena, we elucidate the principle of true emptiness that is without self and without nature; apart from phenomena, how could there be a principle? Because tathatā does not abide by its own nature, it accords with conditions to form all phenomenal dharmas; thus, taking up emptiness completely forms matter, and taking up principle completely forms phenomena. Furthermore, when tathatā precisely accords with conditions, it does not lose its own nature; thus, taking up matter completely forms emptiness, and taking up phenomena completely forms principle. Third, "matter and emptiness are unobstructed": that is to say, the entire substance of matter is completely the emptiness that exhausts matter, so when matter is exhausted, emptiness appears; the entire substance of emptiness is not different from the matter that completely exhausts emptiness, so being immediately emptiness and immediately matter, emptiness is not concealed. Therefore, when looking at matter, one never fails to see emptiness; when contemplating emptiness, there is none that does not see matter. Unobstructed and unhindered, they are a single-flavor dharma. Just as taking up the myriad waves is entirely the one water, and taking up the one water is entirely the myriad waves: waves and water do not obstruct each other while being simultaneous, and the water's substance stands forth completely revealed. This is like being immediately emptiness and immediately matter, while emptiness is not concealed.' The Baozang lun states: 'Emptiness that can be emptified is not true emptiness; matter that can be materialized is not true matter. True matter has no shape; true emptiness has no name. The nameless is the father of names; the formless is the mother of matter. It serves as the root and source of the myriad things, and acts as the great ancestor of heaven and earth.' The Zhao lun states: 'Original non-being, true characteristic, dharma-nature, nature.' > — English (machine translation) (machine translation) - [Previous: 8.5.3](https://indike.org/pramana/in.bauddha.taisho.2016.8.5.3) - [Next: 8.5.5](https://indike.org/pramana/in.bauddha.taisho.2016.8.5.5) - [Up: 8.5](https://indike.org/pramana/in.bauddha.taisho.2016.8.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.8.5.4) — English, machine translation ## Linked texts (3) - [註華嚴法界觀門](https://indike.org/pramana/in.bauddha.taisho.1884.1.96) — Classical Chinese - [華嚴發菩提心章](https://indike.org/pramana/in.bauddha.taisho.1878.1.83) — Classical Chinese - [華嚴法界玄鏡](https://indike.org/pramana/in.bauddha.taisho.1883.1.38) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.8.5.4](https://indike.org/pramana/in.bauddha.taisho.2016.8.5.4) · Pramāṇa