[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) › 83.7 # 宗鏡錄 83.7 宗鏡錄 83.7 - **Language:** Classical Chinese ### [83.7](https://indike.org/pramana/in.bauddha.taisho.2016.83.7) 答。法性不動。豈有同異之文。改變從心。自起一多之見。如大乘起信論云。復次覺與不覺。有二種相。一者同相。二者異相。言同相者。譬如種種瓦器。皆同微塵性相。如是無漏無明。種種業幻。皆同真如性相。是故脩多羅中。依於此義。說一切眾生本來常住。入於涅槃。菩提之法。非可修相。非可作相。畢竟無得。亦無色相可見。而有見色相者。唯是隨染業幻所作。非是智色不空之性。以智相無可見故。言異相者。如種種瓦器。各各不同。如是無漏無明。隨染幻差別性。染幻業差別故。論釋曰。即此文中。故有二門。一者同相門。二者異相門。為明何義故。建立同相門。為欲顯示一切諸法唯一真如。無餘法故。當真如門。為明何義故。建立異相門。為欲顯示唯一真如作一切法。名相各別義用不同故。當生滅門。依何契經所建立耶。謂文殊師利答第一經。彼契經中當何說耶。謂彼經中作如是說。佛問文殊。汝久遠來。恒無休息。普遍遊行十方剎中。見何殊事。文殊答曰。我久遠來不見餘事。唯見微塵。又佛問言。汝百年中居于輪家。不見種種瓦器相耶。文殊對曰。我唯見塵。不見瓦器。又佛問言。汝實不見地水火風。山川林樹等種種相耶。對曰。我實不見如是等相。唯見微塵。如是如是。世尊問訖。文殊答曰。至一百數。佛問文殊。見微塵耶。文殊對曰。我久遠來不見微塵。爾時世尊告文殊言。善哉善哉。汝是大士。能覺一相。能覺一相。即無相法。文殊師利。汝一仁者。非如是覺。依一相門。一切眾生本來常住。入於涅槃。菩提之法。非可修相。非可作相。畢竟無得。亦無色相可見。而有見色相者。唯是隨染業幻所作。非是智色不空之性。以智相無可見故。異相門者。彼契經中作如是說。佛告身子。汝見此土。作何心見。身子答曰。我見此土。山川林樹。沙礫土石。日月宮殿舍宅等。種種相。各各形相名字差別不同。佛言。汝智慧力。下劣狹少。心有高下。見如是異。唯汝一人非如是見。一切眾生亦復如是。乃至諸法亦復如是。真妄互熏。染淨相待。功德過患。形相名字各各差別。隨凡夫心所立名相。有而非實。皆如幻化。 > Answer: The nature of phenomena is unmoving; how could there be words of sameness or difference? Alteration proceeds from the mind, which itself gives rise to views of unity and multiplicity. As the Treatise on the Awakening of Faith in the Mahāyāna states: 'Furthermore, enlightenment and non-enlightenment have two kinds of characteristics: the first is the characteristic of sameness, and the second is the characteristic of difference. As for the characteristic of sameness: just as various earthenware vessels all share the same nature and characteristics of subtle particles, so too the various karmic illusions of the uncontaminated and of avidyā all share the nature and characteristics of tathatā. Therefore, in the sūtras, based on this meaning, it is taught that all sentient beings are originally eternally abiding and entered into nirvāṇa. The dharma of bodhi is not a characteristic that can be cultivated, nor a characteristic that can be made; it is ultimately unobtainable, and has no visible form that can be seen. Those who perceive visible forms do so merely through the karmic illusions that accord with defilement; they are not the nature of non-empty cognitive form, because the characteristics of wisdom cannot be seen. As for the characteristic of difference: just as various earthenware vessels are individually distinct, so too the uncontaminated and avidyā are distinct in their nature according to defiled illusions, and distinct in their defiled illusory actions.' The treatise commentary states: 'Right within this passage, there are two gates: the first is the gate of the characteristic of sameness, and the second is the gate of the characteristic of difference. To clarify what meaning is the gate of the characteristic of sameness established? To reveal that all phenomena are solely the one tathatā without any remaining dharma; it corresponds to the gate of tathatā. To clarify what meaning is the gate of the characteristic of difference established? To reveal that the one tathatā produces all phenomena, with individually distinct names and characteristics and different meanings and functions; it corresponds to the gate of arising-and-ceasing. Based on which sūtra is it established? It refers to the First Sūtra of Mañjuśrī's Answers. What is taught in that sūtra? It is taught in that sūtra as follows: The Buddha asked Mañjuśrī: "You have continuously travelled throughout the lands of the ten directions without rest for a long time; what extraordinary things have you seen?" Mañjuśrī answered: "For a long time, I have seen nothing else; I have seen only subtle particles." The Buddha again asked: "When you dwelt in a potter's house for a hundred years, did you not see the characteristics of various earthenware vessels?" Mañjuśrī replied: "I saw only dust, not earthenware vessels." The Buddha again asked: "Did you truly not see the various characteristics of earth, water, fire, and wind, or mountains, rivers, forests, and trees?" He replied: "I truly did not see such characteristics; I saw only subtle particles." In this manner, after the World-Honoured One had asked and Mañjuśrī had answered up to one hundred times, the Buddha asked Mañjuśrī: "Do you see subtle particles?" Mañjuśrī replied: "For a long time, I have not seen subtle particles." At that time, the World-Honoured One told Mañjuśrī: "Excellent, excellent! You are a great being, capable of awakening to the single characteristic. Being capable of awakening to the single characteristic is the signless dharma. Mañjuśrī, you, benevolent one, do not awaken in this manner: based on the gate of the single characteristic, all sentient beings are originally eternally abiding and entered into nirvāṇa. The dharma of bodhi is not a characteristic that can be cultivated, nor a characteristic that can be made; it is ultimately unobtainable, and has no visible form that can be seen. Those who perceive visible forms do so merely through the karmic illusions that accord with defilement; they are not the nature of non-empty cognitive form, because the characteristics of wisdom cannot be seen." As for the gate of the characteristic of difference, that sūtra teaches as follows: The Buddha addressed Śāriputra: "When you look upon this land, with what mind do you look?" Śāriputra replied: "I look upon this land with its mountains, rivers, forests, trees, sand, pebbles, earth, stones, sun, moon, palaces, residences, and the like—various characteristics, individually distinct in form, appearance, name, and designation." The Buddha said: "The power of your wisdom is inferior and narrow; because your mind has high and low, you perceive such differences. It is not you alone who perceives thus; all sentient beings are also like this, and so are all phenomena. The real and the deluded mutually perfumed, defilement and purity mutually dependent, merits and faults, forms, appearances, and names are individually distinct. Names and characteristics established according to the minds of ordinary persons exist, but are not real; they are all like illusions."' > — English (machine translation) (machine translation) - [Previous: 83.6](https://indike.org/pramana/in.bauddha.taisho.2016.83.6) - [Next: 83.8](https://indike.org/pramana/in.bauddha.taisho.2016.83.8) - [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.83.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.83.7](https://indike.org/pramana/in.bauddha.taisho.2016.83.7) · Pramāṇa