[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) › 8.5.6 # 宗鏡錄 8.5.6 宗鏡錄 8.5.6 - **Language:** Classical Chinese ### [8.5.6](https://indike.org/pramana/in.bauddha.taisho.2016.8.5.6) 或雙照而雙寂。 破立一際。 遮照同時。 如肇論鈔云。 今就論文。 總有四意。 以顯周圓之旨。 一者破實顯空。 二者破空顯假。 三者破唯空唯假。 顯亦空亦假。 四者破亦空亦假。 顯非空非假。 則是中道。 方謂周圓也。 然四論皆有周圓。 今既一一辯之。 且約四義。 一約境。 二約智。 三約果。 四約境智果。 初約境者。 不真空論云。 即物順通。 故物莫之逆。 此破實顯空。 遣凡夫執。 即偽即真。 故性莫之易。 此破空顯假。 遣聲聞執。 性莫之易。 故雖無而有。 物莫之逆。 故雖有而無。 此則破有破無。 顯亦空亦假。 辯菩薩境。 雖有而無。 所謂非有。 雖無而有。 所謂非無。 此破亦空亦假。 遣菩薩執。 顯中道第一空佛之境。 此則境周圓也。 二約智者。 則般若論也。 若以般若智。 一一歷然。 空假等境則成心量。 但是有智。 不得無智意。 今則約前智知。 凡是一境。 即須周圓也。 論云。 言知非為知。 欲以通其鑒。 此破凡夫執相知。 辯無知也。 不知非不知。 欲以辯其相。 此破聲聞無知。 辯無種不知也。 辯相不為無。 通鑒。 不為有。 此破亦知亦不知。 顯非知非不知也。 非有故。 知而無知。 非無故。 無知而知。 此破非知非不知。 辯亦知亦無知。 前來四義。 說雖前後。 並在一心。 不即不離。 可謂佛智周圓矣。 三約果辯者。 即涅槃論文云。 存不為有。 破有餘涅槃。 遣聲聞常執。 亡不為無。 破無餘涅槃。 遣聲聞斷執。 亡不為無。 雖無而有。 存不為有。 雖有而無。 此雙破有無。 顯。 亦有亦無。 雖有而無。 所謂非有。 雖無而有。 所謂非無。 此破亦有亦無。 顯非有非無。 以顯中道佛之境。 無住涅槃。 果周圓矣。 四約境智果三合辯者。 則是總收前諸論文也。 前二論。 則真諦無相之境。 為真空。 般若能觀真智。 即萬行之本。 為妙有。 猶境發智。 由智顯境。 境智互顯。 為亦空亦有。 即涅槃論中三德相冥。 境智不二。 不斷不常。 為非空非有。 可謂涅槃極果也。 即如來一化之意。 並周圓故。 則罄盡佛法之淵海也。 故知真空難解。 應須妙得指歸。 若隨空有之文。 皆墮邪見。 如鴦崛魔羅經偈云。 譬如有愚夫。 見雹生妄想。 謂是瑠璃珠。 取已執持歸。 置之瓶器中。 守護如真寶。 不久悉融消。 空想默然住。 於餘真瑠璃。 亦復作空想。 文殊亦如是。 修習極空寂。 常作空思惟。 破壞一切法。 解脫實不空。 而作極空想。 猶如見雹消。 濫壞餘真實。 汝今亦如是。 濫起極空想。 見於空法已。 不空亦謂空。 有異法是空。 有異法不空。 一切諸煩惱。 譬如彼雨雹。 一切不善壞。 猶如雹融消。 如真瑠璃寶。 謂如來常住。 如真瑠璃寶。 謂是佛解脫。 虛空色是佛。 非色是二乘。 解脫色是佛。 非色是二乘。 云何極空相。 而言真解脫。 文殊宜諦思。 莫不分別想。 譬如空聚落。 川竭瓶無水。 非無彼諸器。 中虛故名空。 如來真解脫。 不空亦如是。 出離一切過。 故說解脫空。 如來實不空。 離一切煩惱。 及諸天人陰。 是故說名空。 嗚呼蚊蚋行。 不知真空義。 外道亦修空。 尼乾宜默然。 所以外道執斷空。 二乘證但空。 俱不達一心真空之理。 故無生義云。 經云。 持心猶如虛空者。 非是斷空。 爾時猶有妙神。 即有妙識思慮。 > Or both illuminate and both are quiescent; refutation and establishment are of one boundary; blocking and illuminating occur simultaneously. As the Commentary on the Zhaolun states: "Now, relying on the treatise, there are altogether four intentions to reveal the principle of perfect roundness: first, refuting the real to reveal the empty; second, refuting the empty to reveal the provisional; third, refuting only-empty and only-provisional to reveal both-empty and both-provisional; fourth, refuting both-empty and both-provisional to reveal neither-empty nor provisional. This then is the middle way, and only then is it termed 'perfect roundness.' Yet all four treatises possess perfect roundness. Now, in discerning them one by one, we will temporarily treat them according to four meanings: first, regarding the object; second, regarding wisdom; third, regarding the fruit; fourth, regarding object, wisdom, and fruit together. / First, regarding the object: the \*Buzhenkong lun\* states: 'Because it accords with and penetrates things, no thing goes against it.' This refutes the real to reveal the empty, dispelling the attachments of ordinary beings. 'Being immediately false it is immediately real, and therefore its nature never alters.' This refutes the empty to reveal the provisional, dispelling the attachments of the śrāvakas. Because its nature never alters, though non-existent it is existent. Because no thing goes against it, though existent it is non-existent. This then refutes both existence and non-existence, revealing both-empty and both-provisional, discerning the realm of the bodhisattva. Though existent it is non-existent—this is the so-called 'not existent.' Though non-existent it is existent—this is the so-called 'not non-existent.' This refutes both-empty and both-provisional, dispelling the attachments of the bodhisattva, revealing the middle way, the supreme emptiness, the realm of the Buddha. This, then, is the perfect roundness of the object. / Second, regarding wisdom: this is the \*Bore lun\*. If, through prajñā-wisdom, each is distinct, the realms of emptiness, provisionality, and so forth would then become mental measure; it would only be having wisdom, and one would fail to capture the intention of 'no wisdom.' Now, regarding the knowing of the preceding wisdom: whatever is an object must be perfectly round. The treatise says: 'Speaking of knowing is not making it \[ordinary\] knowing; it is intended to convey its penetrating mirror.' This refutes the ordinary being's attachment to knowing characteristics, and discerns non-knowing. 'Not knowing is not non-knowing; it is intended to discern its characteristic.' This refutes the śrāvaka's non-knowing, discerning that there is nothing of which it is unaware. Discernment of characteristics does not constitute non-existence; penetrating mirroring does not constitute existence. This refutes both knowing and not knowing, revealing neither knowing nor not knowing. Because it is not existent, knowing is non-knowing. Because it is not non-existent, non-knowing is knowing. This refutes neither knowing nor not knowing, discerning both knowing and non-knowing. Although the preceding four meanings are stated sequentially, they are all in one mind, neither identical nor separate. This may indeed be called the perfect roundness of the Buddha's wisdom. / Third, discerning regarding the fruit: this is the \*Niepan lun\*, which says: 'Abiding does not constitute existence.' This refutes nirvāṇa with remainder, dispelling the śrāvaka's attachment to permanence. 'Perishing does not constitute non-existence.' This refutes nirvāṇa without remainder, dispelling the śrāvaka's attachment to annihilation. Perishing does not constitute non-existence: though non-existent it is existent. Abiding does not constitute existence: though existent it is non-existent. This doubly refutes existence and non-existence, revealing both-existent and both-non-existent. Though existent it is non-existent—this is the so-called 'not existent.' Though non-existent it is existent—this is the so-called 'not non-existent.' This refutes both-existent and both-non-existent, revealing neither-existent nor non-existent, so as to reveal the middle way, the realm of the Buddha: non-abiding nirvāṇa. The fruit is perfectly round. / Fourth, discerning regarding the combination of object, wisdom, and fruit: this synthesizes the previous treatises. The first two treatises present the characteristicless realm of ultimate truth as true emptiness. The prajñā that can contemplate true wisdom is the root of the myriad practices, constituting wonderful existence. It is as when an object evokes wisdom, and through wisdom the object is revealed; object and wisdom mutually reveal each other, constituting both-empty and both-existent. In the \*Niepan lun\*, the three virtues are mutually merged, object and wisdom are non-dual, neither severed nor permanent, constituting neither-empty nor existent. This may be termed the ultimate fruit of nirvāṇa. This is the intention of the Tathāgata's entire teaching; because all are perfectly round, it completely exhausts the profound ocean of the Buddha-Dharma." / Therefore, know that true emptiness is difficult to understand; one must subtly grasp its orientation. If one follows the literal texts of emptiness and existence, all fall into wrong views. As a verse in the \*Aṅgulimālīyasūtra\* says: / "Just like a foolish man / who, seeing hail, conceives a deluded thought, / supposing it to be lapis lazuli beads; / having taken them, he carries them home, / puts them into a jar, / and guards them like true treasure. / Before long, they all melt away, / and with the thought of emptiness he remains silent. / Toward other, real lapis lazuli, / he also forms the thought of emptiness. / Mañjuśrī is also like this: / cultivating extreme emptiness and quiescence, / always engaging in thoughts of emptiness, / he destroys all phenomena. / Liberation is truly not empty, / yet he forms the thought of extreme emptiness, / just like seeing the hail melt / and erroneously destroying other realities. / You now are also like this, / erroneously giving rise to the thought of extreme emptiness: / having seen empty phenomena, / what is not empty you also call empty. / There are distinct phenomena that are empty, / and there are distinct phenomena that are not empty. / All the afflictions / are like that falling hail; / all that is unwholesome is destroyed, / just like the hail melting away. / Like the real lapis lazuli jewel— / this refers to the Tathāgata's permanent abiding. / Like the real lapis lazuli jewel— / this refers to the Buddha's liberation. / The form of space is the Buddha; / non-form is the two vehicles. / The form of liberation is the Buddha; / non-form is the two vehicles. / How can there be a characteristic of extreme emptiness, / and yet it be called true liberation? / Mañjuśrī should carefully contemplate: / do not have non-discriminating thoughts. / Just as an empty village, / a dried-up river, or a jar without water— / it is not that those vessels do not exist, / but being hollow inside, they are called 'empty'— / the Tathāgata's true liberation, / not being empty, is also like this. / Having transcended all faults, / liberation is therefore said to be empty. / The Tathāgata is truly not empty: / freed from all afflictions / and the aggregates of devas and humans, / it is therefore called empty. / Alas, the conduct of gnats and mosquitoes / does not know the meaning of true emptiness! / Non-Buddhists also cultivate emptiness; / the Nirgranthas should remain silent!" / Therefore, non-Buddhists grasp at annihilative emptiness, and the two vehicles realize mere emptiness; neither reaches the principle of true emptiness of the one mind. Therefore the \*Wusheng yi\* states: "When the sūtra says: 'Maintaining the mind like empty space,' it is not an annihilative emptiness. At that time there is still a wonderful spirit, which is to say there is the deliberation of wonderful consciousness." > — English (machine translation) (machine translation) - [Previous: 8.5.5](https://indike.org/pramana/in.bauddha.taisho.2016.8.5.5) - [Next: 8.6](https://indike.org/pramana/in.bauddha.taisho.2016.8.6) - [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.8.5.6) — English, machine translation ## Linked texts (1) - [央掘魔羅經](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyukta.angulimaliyasutra-t120*zh-gunabhadra.2.111) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.8.5.6](https://indike.org/pramana/in.bauddha.taisho.2016.8.5.6) · Pramāṇa