[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) › 81.5 # 宗鏡錄 81.5 宗鏡錄 81.5 - **Language:** Classical Chinese ### [81.5](https://indike.org/pramana/in.bauddha.taisho.2016.81.5) 答。若不依一心。求大乘之人疑情不斷。古德云。求大乘者。所疑有二。夫大乘法體。為一為多。如其是一即無異法。無異法故。無諸眾生。菩薩為誰發弘誓願。若是多法。即非一體。非一體故。物我各別。如何得起同體大悲。由是疑惑。不能發心。今為遣此二疑。立一心法。開真如生滅體用二種門。立一心法者。遣彼初疑。明大乘法唯有一心。一心之外。更無別法。但有無明迷自一心。起諸波浪。流轉六道。雖起六道之浪。不出一心之海。良由一心動作六道。故得發弘誓之願。六道不出一心。故能起同體大悲。如是依於一心。能遣二疑。得發大心。具足佛道。華嚴演義記。云釋如來法身觀者。先觀發起普賢菩薩微妙行願。復應以三密加持身心。則能入文殊師利大智慧海。然修行最初。於空閑處。攝念安心。閉目端身。結加跏坐。運心普緣無邊剎海。諦觀三世一切如來。遍於一一佛菩薩前。殷勤恭敬。禮拜旋遶。又以種種供具雲海。奉獻如是等一切聖眾。廣大供養已。復應觀自心。心本不生。自性成就。光明遍照。猶如虛空。復應深起悲念。哀愍眾生。不悟自心。輪迴諸趣。我當普化。拔濟令其開悟。盡無有餘。復應觀察自心。諸眾生心。及諸佛心。本無有異。平等一相。成大菩提。瑩徹清淨。廓然周遍。圓明皎潔。成大月輪。量等虛空。無有邊際。是以垢淨世界。大小法門。乃至六度萬行。皆從凡聖心現。故經云。菩薩摩訶薩。以離垢心。現見無為真如法界。以自在心。現生三界。為教化彼諸眾生故。又經云。依自虛妄染心。眾生染。依自性清淨心。眾生淨。諸法無行經云。雖讚發菩提心。而知心性即是菩提。雖讚大乘經。而知一切諸法皆是大相。雖說菩薩道。而不分別阿羅漢。辟支佛。諸佛。雖讚布施。而通達布施平等相。雖讚持戒。而了知諸法同是戒性。雖讚忍辱。而知諸法無生無滅無盡相。雖讚精進。而知諸法不發不行相。雖種種讚歎禪定。而知一切法常定相。雖種種讚於智慧。而了智慧之實性。雖說貪欲之過。而不見法有可貪者。雖說瞋恚之過。而不見法有可瞋者。雖說愚癡之過。而知諸法無癡無礙。雖示眾生墮三惡道怖畏之苦。而不得地獄餓鬼畜生之相。如是諸菩薩。雖隨眾生所能信解。以方便力而為說。而自信解一相之法。故知心外無法。於第一義而不動。為未信者。以方便力。雖說種種道。其實為一乘。所以般若說。一切法皆摩訶衍。靡不運載。思益明。解諸法是菩薩遍行。華嚴入法界。不動祇園。淨名。一念知一切法是道場。故知一法周備。無事不該。可謂圓滿菩提。成就佛道。乃至坐禪見境。諸魔事起。但了一心。境界自滅。可謂降魔妙術。治惑靈方。匪用心神。安然入道。起信論云。修行止者。住寂靜處。結加趺坐。端身正意。不依氣息。不依形色。不依虛空。不依地水火風。乃至不依見聞覺知。一切分別想念皆除。亦遣除想。以一切法不生不滅。皆無相故。前心依境以捨於境。後念依心。復捨於心。以心馳外境。攝住內心。後復超心。不取心相。以離真如不可得故。乃至魔事現前。念彼一切皆是思惟。剎那即滅。遠離諸相。入真如三昧。心相既離。真相亦盡。摩訶衍論釋云。若真若偽。唯自妄心現量境界。無有其實。無所著故。又若真若偽。皆一真如。皆一法身。無有別異。不斷除故。是以但了一心。不忘正念。一切境界。自然消滅。可謂應念斷除。豈勞功行。此乃西來的旨。諸佛正宗。圓信圓修。不同權漸。直下得力。如師子就人。一槌便成。猶王之寶器。可謂等賜高廣大車。悉與如來平等滅度。豈同貧所樂法。下劣之乘者哉。若有人不信此宗鏡正義。反墮邪思。徇假執權而迷真實。如金易鍮石。鳳換山鷄。如此愚盲。過在無眼。如昔人乘馬。腰著金帶。見乘驢者。著驢絛帶。即便問之。或中何物貴。彼即答云。驢絛甚貴。其人即易之。或為色聲而棄正法。其猶如是。 > Answer: If one does not rely on the one mind, those who seek the Great Vehicle will have endless doubts. An ancient worthy said: Those who seek the Great Vehicle have two doubts. Is the substance of the Great Vehicle's dharma one, or is it many? If it is one, then there are no different dharmas; because there are no different dharmas, there are no sentient beings—for whose sake would a bodhisattva give rise to vast vows? If it is many dharmas, then they are not one substance; because they are not one substance, self and other are distinct—how could great compassion of identical substance arise? Due to this doubt and confusion, they are unable to generate the mind \[of bodhi\]. Now, in order to dispel these two doubts, the dharma of the one mind is established, opening the two gates of tathatā and arising-and-ceasing, substance and function. Establishing the dharma of the one mind dispels the first doubt, clarifying that the Great Vehicle dharma is solely the one mind; outside the one mind, there are no other dharmas. There is only ignorance deluding one's own one mind, giving rise to waves that transmigrate through the six destinies. Although the waves of the six destinies arise, they do not go beyond the ocean of the one mind. Truly, because the one mind moves to make the six destinies, one can give rise to vast vows. Because the six destinies do not go beyond the one mind, one can give rise to great compassion of identical substance. Thus, by relying on the one mind, one can dispel the two doubts, be able to generate the great mind, and fully accomplish the Buddha Path. The Huayan yanyi ji states: Explaining the contemplation of the Tathāgata's dharmakāya, one first contemplates the arising of Samantabhadra Bodhisattva's subtle practices and vows. Next, one should empower body and mind with the three mysteries; then one can enter Mañjuśrī's ocean of great wisdom. However, at the very beginning of practice, in an empty and quiet place, one gathers mindfulness and settles the mind, closes the eyes, straightens the body, and sits cross-legged. One moves the mind to universally encompass boundless oceans of kṣetras, clearly contemplating all tathāgatas of the three times, and before each and every buddha and bodhisattva, diligently and reverently makes prostrations and circumambulates. Furthermore, with ocean-clouds of various offerings, one offers them to all such holy assemblies. Having made vast offerings, one should again contemplate one's own mind: the mind is originally unborn, perfected in its own nature, its bright illumination shining everywhere like empty space. Again, one should deeply give rise to thoughts of compassion, pitying sentient beings who do not understand their own mind and transmigrate through the various realms: 'I shall universally transform and rescue them, causing them to awaken, completely without remainder.' Again, one should contemplate that one's own mind, the minds of all sentient beings, and the minds of all buddhas are originally without difference, being equal in a single characteristic, accomplishing great bodhi, crystalline and pure, expansive and omnipresent, fully bright and luminous, forming a great moon disc whose measure equals empty space, without any boundary. Therefore, defiled and pure realms, great and small dharma gates, up to the six pāramitās and myriad practices, all appear from the minds of ordinary beings and sages. Hence the sūtra says: 'Bodhisattva-mahāsattvas, with undefiled minds, manifestly see the unconditioned tathatā dharmadhātu; with sovereign minds, they manifest birth in the three realms in order to teach and transform those sentient beings.' Also, a sūtra says: 'Relying on their own false, defiled mind, sentient beings are defiled; relying on their own naturally pure mind, sentient beings are pure.' The Sarvadharmāpravṛttinirdeśasūtra states: 'Although praising the generation of the bodhi-mind, they know that the nature of mind is itself bodhi. Although praising Mahāyāna sūtras, they know that all dharmas are the great characteristic. Although speaking of the bodhisattva path, they do not make distinctions between arhats, pratyekabuddhas, and buddhas. Although praising giving, they penetrate the equal characteristic of giving. Although praising the observation of precepts, they understand that all dharmas are equally the nature of precepts. Although praising patience, they know the unarisen, unceasing, and inexhaustible characteristic of all dharmas. Although praising vigor, they know the uninitiated and unpracticed characteristic of all dharmas. Although praising dhyāna concentration in various ways, they know the constantly concentrated characteristic of all dharmas. Although praising wisdom in various ways, they understand the true nature of wisdom. Although speaking of the faults of greedy desire, they do not see any dharma that can be craved. Although speaking of the faults of anger, they do not see any dharma that can be resented. Although speaking of the faults of folly, they know that all dharmas are free from folly and obstruction. Although showing sentient beings the suffering of fear of falling into the three evil paths, they do not apprehend the characteristics of hells, hungry ghosts, or animals.' Such bodhisattvas, although speaking through the power of expedient means in accordance with what sentient beings can faithfully understand, themselves faithfully understand the dharma of a single characteristic. Therefore, know that there are no dharmas outside the mind, remaining unmoved in the primary truth. For those who do not yet believe, although they speak of various paths through the power of expedient means, it is truly for the One Vehicle. Therefore, Prajñā says that all dharmas are the Mahāyāna, and none fail to convey \[beings\]. The Viśeṣacintā states: Understanding all dharmas is the omnipresent practice of bodhisattvas. The Huayan states: Entering the dharmadhātu without moving from the Jetavana. The Vimalakīrti states: In a single thought, knowing all dharmas to be the site of awakening. Therefore, know that a single dharma is fully complete, leaving nothing unincluded; this may be called perfecting bodhi and accomplishing the Buddha Path. Even when seeing realms while sitting in meditation and various demonic occurrences arise, simply understanding the one mind causes the realms to naturally vanish. This may be called the marvelous technique for subduing māras, the efficacious prescription for curing delusion: without straining the mental spirit, one peacefully enters the path. The Awakening of Faith says: 'Those who cultivate śamatha abide in a quiet place, sit cross-legged, straighten the body, and correct their intention. They do not rely on breath, do not rely on physical form, do not rely on empty space, do not rely on earth, water, fire, or wind, and even do not rely on seeing, hearing, perceiving, or knowing. All conceptualizing thoughts are eliminated, and even the thought of elimination is dispelled, because all dharmas are unborn, unceasing, and without characteristics. The previous mind relies on the object to abandon the object; the subsequent thought relies on the mind to again abandon the mind. Because the mind runs after external objects, one gathers it to abide within the internal mind; later, one further transcends the mind, not grasping at mental characteristics, because apart from tathatā, nothing can be apprehended. Up to when demonic events appear before one, one reflects that all of them are thoughts, which vanish in an instant; distancing from all characteristics, one enters the samādhi of tathatā. When mental characteristics are separated from, true characteristics also vanish.' The Da cheng qi xin lun shu explains: 'Whether true or false, they are merely realms of direct perception of one's own false mind, without reality; hence there is nothing to cling to. Furthermore, whether true or false, they are all the one tathatā, all the one dharmakāya, without difference; hence they are not cut off.' Therefore, simply understanding the one mind and not forgetting correct mindfulness causes all realms to naturally vanish. This may be called severing \[them\] at the very thought—how could it require laborious practice? This is the exact purport from the West, the correct source of all buddhas. Complete faith and complete cultivation are not like provisional and gradual \[teachings\]: one immediately gains power, like a lion seizing a man, or like a treasure vessel of a king accomplished in a single strike. It may be called equally bestowing the high and broad great carriage, all granting the Tathāgata's equal nirvāṇa—how could it be the same as the dharmas relished by the impoverished, the inferior vehicles? If someone does not believe in this correct meaning of the Mirror of the Source, but instead falls into perverse thoughts, following the provisional and clinging to expedient means while remaining deluded about the real and true, it is like trading gold for brass, or exchanging a phoenix for a mountain pheasant. Such blind fools err in having no eyes. It is like a man of old riding a horse with a golden sash at his waist: seeing someone riding a donkey wearing a donkey's braided strap, he asked, 'Which of these is valuable?' That person replied, 'The donkey's strap is extremely valuable,' and so he traded it. Those who abandon the correct Dharma for sights and sounds are just like this. > — English (machine translation) (machine translation) - [Previous: 81.4](https://indike.org/pramana/in.bauddha.taisho.2016.81.4) - [Next: 81.6](https://indike.org/pramana/in.bauddha.taisho.2016.81.6) - [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.81.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.81.5](https://indike.org/pramana/in.bauddha.taisho.2016.81.5) · Pramāṇa