[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) › 81.13 # 宗鏡錄 81.13 宗鏡錄 81.13 - **Language:** Classical Chinese ### [81.13](https://indike.org/pramana/in.bauddha.taisho.2016.81.13) 答。至極法身。常寂光土。離身無土。離土無身。依報是心之相。正報是心之體。體相無礙。依正本同。所以攝境歸心。真空觀中。則攝相歸體。顯出法身。從心現境。妙有觀中。則依體起用。修成報身。若心境祕密圓融觀中。則心境交參。依正無礙。心謂無礙心。諸佛證之以成法身。境謂無礙境。諸佛證之以成淨土。淨名疏中。觀心釋四種境界者。一因緣境。二空境。三假境。四中道境。境是心所依住。即是上也。眾生者。佛告比丘。汝等日夜。常生無量百千眾生。今因緣心多境亦多。心少境亦少。觀心照少境。即是小國土。觀心照多境。亦是多國土。如是觀因緣境。即是化眾生。或調惡境而悟。即是穢土入佛智慧。或觀善境而悟。即是淨土入佛智慧。起菩薩根者。隨所觀善惡之塵。了知此塵即是一切法。此法本來畢竟常寂。常寂之境。發於真智。真智所依佛土。即常寂光土也。復次行人觀是四境。非為貪著境界。但化伏煩惱心數眾生。用此四心而起誓願。願法界眾生。皆得如我化此心數。悉令清淨。即是淨土安立有為緣集眾生也。行人當知。一切菩薩淨佛國土根本。從此而起。合抱之樹。起於毫末。又凡聖共居。同一妙土。真俗所依。唯一法身。所依不二能依自殊。所既不殊。能亦何別。無始妄習。謂依正殊。若能一切皆融。豈有身土別見。如此觀心。實真淨土。是真了義。若離此者。多是執文隨語生見。義海云。塵毛剎海是依。佛身智慧光明是正。今此塵是佛智現。舉體全是佛智。是故光明中見佛剎等。又剎海塵等。全以佛法界如如為塵體。是故塵中現一切佛事。當知依即正。正即依。乃至一事一法。一毛一塵。各各如是合佛依正也。故知萬像繁興。唯一致矣。 > Answer: The ultimate dharmakāya is the Land of Eternally Quiescent Light. Apart from the body there is no land; apart from the land there is no body. Environmental recompense is the characteristic of citta; direct recompense is the substance of citta. Substance and characteristic are unimpeded; environmental and direct \[recompenses\] are fundamentally identical. Therefore, when gathering objects into citta in the contemplation of true emptiness, one gathers characteristics into the substance, revealing the dharmakāya. When manifesting objects from citta in the contemplation of wondrous existence, one gives rise to function based on substance, cultivating and completing the sambhogakāya. In the contemplation of the secret, perfect interpenetration of citta and objects, citta and objects interpenetrate, and environmental and direct \[recompenses\] are unimpeded. "Citta" refers to the unimpeded citta: the Buddhas realize it to accomplish the dharmakāya. "Object" refers to the unimpeded object: the Buddhas realize it to accomplish the pure land. In the Commentary on the Vimalakīrti\[-nirdeśa\], when explaining the four kinds of objects in terms of contemplating the citta: first, the object of causes and conditions; second, the object of emptiness; third, the object of the provisional; fourth, the object of the Middle Way. Objects are that upon which citta relies and abides; they are the "above." Regarding sentient beings, the Buddha addressed the bhikṣus: "Day and night, you constantly give rise to immeasurably many hundreds of thousands of sentient beings." Now, when cittas of causes and conditions are many, objects are also many; when cittas are few, objects are also few. Contemplating citta illuminating few objects is a small land; contemplating citta illuminating many objects is also many lands. Contemplating the object of causes and conditions in this way is precisely transforming sentient beings. Either one tames evil objects and attains awakening, which is entering the Buddha's wisdom from the defiled land; or one contemplates good objects and attains awakening, which is entering the Buddha's wisdom from the pure land. For those who generate bodhisattva faculties: in accordance with the defilements of good or evil that are contemplated, they fully understand that these defilements are precisely all phenomena; these phenomena are originally and ultimately constantly quiescent. The sphere of constant quiescence generates true wisdom; the Buddha land upon which true wisdom relies is precisely the Land of Eternally Quiescent Light. Furthermore, when practitioners contemplate these four objects, it is not for the sake of greedily clinging to realms of objects, but merely to transform and subdue the sentient beings that are the mental factors of kleśa. Using these four cittas, they give rise to vows: "May all sentient beings of the dharmadhātu be enabled, as I transform these mental factors, to be completely purified." This is precisely the pure land establishing sentient beings gathered through conditioned causes. Practitioners should know that the root of all bodhisattvas purifying Buddha lands arises from this: a tree of an armspan's girth begins from a tiny sprout. Furthermore, ordinary and sacred beings dwell together in the same wondrous land; that upon which the ultimate and conventional rely is solely the one dharmakāya. What is relied upon is not two; how could what relies upon it be distinct by itself? Since what is relied upon is not distinct, how could what relies be different? Deluded habituations from beginningless time suppose that environmental and direct \[recompenses\] are distinct. If one can interpenetrate all entirely, how could there be distinct views of body and land? Contemplating citta in this way is truly the genuine pure land and is the true definitive meaning. If one deviates from this, one mostly grasps the text and gives rise to views in accordance with phrasing. The Yihai states: "Dust motes, hair tips, and ocean-like realms are environmental \[recompense\]; the Buddha's body, wisdom, and radiance are direct \[recompense\]. Now, this dust mote is manifested by the Buddha's wisdom; its entire substance is completely the Buddha's wisdom. Therefore, within the radiance one sees Buddha realms and so forth. Furthermore, the ocean-like realms, dust motes, and so forth entirely take the tathatā of the Buddha's dharmadhātu as the substance of the dust mote. Therefore, within a dust mote all Buddha works are manifested." One should know that the environmental is precisely the direct, and the direct is precisely the environmental, up to and including a single matter, a single phenomenon, a single hair tip, and a single dust mote: each and every one joins the Buddha's environmental and direct \[recompenses\] in this way. Thus we know that while the myriad images flourish in profusion, they are of only a single purport. > — English (machine translation) (machine translation) - [Previous: 81.12](https://indike.org/pramana/in.bauddha.taisho.2016.81.12) - [Next: 81.14](https://indike.org/pramana/in.bauddha.taisho.2016.81.14) - [Up: 81](https://indike.org/pramana/in.bauddha.taisho.2016.81) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.81.13](https://indike.org/pramana/in.bauddha.taisho.2016.81.13) · Pramāṇa