[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) › 83.13 # 宗鏡錄 83.13 宗鏡錄 83.13 - **Language:** Classical Chinese ### [83.13](https://indike.org/pramana/in.bauddha.taisho.2016.83.13) 答。但從生滅門入。直至道場。不動塵勞而成正覺。起信論云。復次為令眾生從心生滅門。入真如門故。令觀色等相。皆不成就。云何不成就。謂析麁色漸至微塵。復以方分析此微塵。是故若麁若細。一切諸色。唯是妄心分別影像。實無所有。推求餘蘊漸至剎那。相別非一。無為之法。亦復如是。離於法界。終不可得。如是十方一切諸法。應知悉然。猶如迷人謂東為西。方實不轉。眾生亦爾。無明迷故謂心為動。而實不動。若知動心即不生滅。即得入於真如之門。如上二諦之義。不可一向作一解。亦不可一向作二解。所以仁王經二諦品云。爾時波斯匿王白佛言。世尊。勝義諦中有世俗諦不。若言無者。智不應二。若言有者。智不應一。一二之義。其事云何。佛言。大王。汝於過去龍光王佛法中。已問此義。我今無說。汝今無聽。無說無聽。是即名為一義二義。汝今諦聽。當為汝說。爾時世尊即說偈言。無相勝義諦。體非自他作。因緣如幻有。亦非自他作。法性本無性。勝義諦空如。諸有幻有法。三假集假有。無無諦實無。寂滅勝義空。諸法因緣有。有無義如是。有無本自二。譬如牛二角。照解見無二。二諦常不即。解心見無二。求二不可得。非謂二諦一。一亦不可得。於解常自一。於諦常自二。了達此一二。真入勝義諦。世諦幻化起。譬如虛空華。如影如毛輪。因緣故幻有。幻化見幻化。愚夫名幻諦。幻師見幻法。諦幻悉皆無。若了如是法。即解一二義。遍於一切法。應作如是觀。故涅槃經況二鳥雙遊者。生死俱常無常。涅槃亦爾。在下在高。雙飛雙息。即事而理。即理而事。二諦即中。中即二諦。非二中而二中。是則雙遊義成。二鳥者。即鴛鴦鳥。雙飛雙止。雙飛即況雙照。雙止即況雙遮。亦是體用理事。不即不離。 > Answer: One enters solely through the gate of arising and ceasing, proceeding directly to the place of awakening, realizing correct enlightenment without moving from defilement. The Awakening of Faith states: 'Furthermore, in order to cause sentient beings to enter the gate of tathatā from the gate of the mind arising and ceasing, they are made to contemplate characteristics such as form as all failing to be established. How do they fail to be established? It means analyzing coarse form gradually down to subtle dust motes, and further analyzing these subtle dust motes by spatial direction. Therefore, whether coarse or fine, all forms are merely images of discriminatory false mind, genuinely having no existence at all. Investigating the remaining aggregates gradually down to a single kṣaṇa, their distinctive characteristics are not one. Unconditioned dharmas are also like this: apart from the dharmadhātu, they ultimately cannot be found. All dharmas throughout the ten directions should be known to be completely like this. Just as a confused person takes east for west, yet the direction in fact does not change, sentient beings are also like this: because of the delusion of avidyā, they take the mind to be moving, yet it is in fact unmoved. If one knows that the moving mind is non-arising and non-ceasing, one immediately gains entry into the gate of tathatā.' As for the meaning of the two truths above, one must not exclusively interpret them as one, nor must one exclusively interpret them as two. Thus, the Chapter on the Two Truths in the Benevolent King Sūtra states: 'At that time King Prasenajit said to the Buddha: "World-Honoured One, within the ultimate truth is there the conventional truth or not? If one says there is not, wisdom should not be twofold. If one says there is, wisdom should not be single. How is it regarding the meaning of one and two?" The Buddha said: "Great King, in the past within the teaching of King Dragon Radiance Buddha, you already inquired about this meaning. I now have nothing to preach, and you now have nothing to hear. No-preaching and no-hearing: this is precisely named the meaning of one and the meaning of two. Now listen attentively; I shall preach it for you." At that time the World-Honoured One spoke the verses: / "The characteristicless ultimate truth: / Its substance is not made by self or other. / Causes and conditions exist like an illusion, / Neither are they made by self or other. / The dharma-nature is originally natureless; / The ultimate truth is empty like tathatā. / Whatever dharmas exist as illusory existence, / Exist through the collection of the three designations. / The truth of non-existence is genuinely non-existent; / Quiescent cessation is ultimate emptiness. / Dharmas exist through causes and conditions; / Such is the meaning of existence and non-existence. / Existence and non-existence are originally two, / Just like the two horns of an ox. / Illuminating understanding sees that they are not two; / The two truths are constantly not identical. / The understanding mind sees that they are not two; / Seeking two, they cannot be found. / It is not said that the two truths are one; / One also cannot be found. / In understanding it is always naturally one; / In truth it is always naturally two. / Comprehending this one and two, / One truly enters the ultimate truth. / Conventional truth arises through illusory transformation, / Like flowers in empty space, / Like a shadow, like a wheel of floating hairs; / Through causes and conditions it exists as illusion. / Illusions perceive illusions; / The foolish call them illusory truth. / An illusionist perceives illusory dharmas: / Both truth and illusion are completely absent. / If one comprehends such dharmas, / One understands the meaning of one and two. / Universally throughout all dharmas, / One should contemplate in this way."' Therefore, when the Mahāparinirvāṇasūtra uses the metaphor of two birds wandering together, saṃsāra is both eternal and impermanent, and nirvāṇa is also like this. Being below and being above, flying together and resting together, phenomena are immediately principle, and principle is immediately phenomena. The two truths are immediately the Middle, and the Middle is immediately the two truths. It is not two and Middle, yet it is two and Middle; thus the meaning of wandering together is established. The two birds are mandarin ducks, flying together and resting together. Flying together compares to dual illumination; resting together compares to dual negation. It is also substance and function, principle and phenomena, neither identical nor separate. > — English (machine translation) (machine translation) - [Previous: 83.12](https://indike.org/pramana/in.bauddha.taisho.2016.83.12) - [Next: 83.14](https://indike.org/pramana/in.bauddha.taisho.2016.83.14) - [Up: 83](https://indike.org/pramana/in.bauddha.taisho.2016.83) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.83.13) — English, machine translation ## Linked texts (1) - [仁王護國般若波羅蜜多經](https://indike.org/pramana/in.bauddha.taisho.246.1.63) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.83.13](https://indike.org/pramana/in.bauddha.taisho.2016.83.13) · Pramāṇa