[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) › 84.18 # 宗鏡錄 84.18 宗鏡錄 84.18 - **Language:** Classical Chinese ### [84.18](https://indike.org/pramana/in.bauddha.taisho.2016.84.18) 答。夫言空者。說世間一切妄心染法是空。以遍計情執無道理故。若出世佛法真心則不空。以有道理故。起信論云。真如有二。一如實空。以能究竟顯實故。二如實不空。以有自體。具足無漏性功德故。所言空者。從本已來。一切染法不相應故。謂離一切法差別之相。以無虛妄心念故。當知真如自性。非有無一異等相。乃至總說。依一切眾生。以有妄心念念分別。皆不相應。故說為空。若離妄心。實無可空故。所言不空者。已顯法體空無妄故。即是真心。常恒不變。淨法滿足。則名不空。清涼記釋云。不與妄合。則名為空。性。具萬德。即名不空。及至釋文。乃云。若離妄心。實無可空。則顯空藏。因妄而顯。而不空藏。要由翻染方顯不空。故云以顯法體空無妄故。即是真心等。如本有檀德。今為慳貪。本有尸德。今隨五欲。本有寂定。今為亂想。本有大智。今為愚癡。是則慳藏於施。乃至癡藏於慧。故論云。以知法性無慳貪故。隨順修行檀波羅蜜等。萬行例然。故論云。本有真實識知義。云若心有動。非真識知。明妄心之動。藏其真知。是以即妄之空。藏不空之萬德。故經頌云。知妄本自真。見佛則清淨。故論云。以能究竟顯實。故名為空。故知空藏能藏不空。能藏既空。則顯不空之藏。本來具矣。二者自性心上無妄為空。隨所無者。即不空德。如空無慳悋。即顯有檀。空無妄動。顯有性空。故是空藏藏不空也。故知一切眾生本覺佛智。本自圓具。但以妄覆而不自知。若了妄空。真覺頓現。如雲開月朗。塵去鏡明。見性之時。故云發得。非是修成。三身滿日。亦云萬行引出。不從外來。皆約一心。本有具足。故知不空之空。體含萬德。不有之有。理合圓宗。空有相成。無諸障礙。若離空之有。有則是常。若離有之空。空則成斷。今有無齊行。不違一旨。是以智能達有。慧能觀空。若達有而不知空。則失慧眼。觀空而不鑒有。則喪智心。菩薩不盡有為。不住無為。盡有則智業不成。住無則慧心不朗。故義海云。若空異於有。即淨不名淨。以迷空故。若有異於空。即染不名染。以執有故。今有即全空。方名染分。空即全有。方名淨分。由空有無礙。染淨自在也。若空即有。有即空。乃至一切法皆互相即也。既互相即。則畢竟無一異空有等法。於心外發現。設有發現。皆是自心相分。不同凡小不知。取而執有。捨而沈空。若入此一心中道之門。能成萬行方便之道。如大莊嚴法門經云。文殊師利言。方便有二種。一者不捨生死。二者不住涅槃。復有二種。一者空門。二惡見門。復有二種。一者無相門。二者相覺觀門。復有二種。一者無願門。二者願生門。復有二種。一者無作門。二者種善根行門。復有二種。一者無生門。二者示生門。是以悟宗則逆順同歸。達體則善惡並化。 > Answer: Generally speaking, when "empty" is spoken of, it refers to all worldly deluded citta and defiled phenomena as being empty, because the attachments of imagining in vain have no grounding in truth. If it is the supramundane Buddhadharma and the true citta, then it is not empty, because it has grounding in truth. The Awakening of Faith says: "Tathatā has two \[aspects\]: first, truly empty, because it can definitively reveal the real; second, truly not-empty, because it has an intrinsic substance complete with untainted nature-merits." That which is spoken of as empty means that from the very beginning it is not associated with any defiled phenomena, meaning that it is free from the characteristics of distinction among all phenomena, because it is without falsely deluded citta-thoughts. One should know that the svabhāva of tathatā is without characteristics such as existence, nonexistence, oneness, or difference, up to—generally speaking—relying on all sentient beings having deluded citta with discrimination from moment to moment, none of which are associated with it; therefore it is spoken of as empty. If one is free from deluded citta, there is truly nothing that can be emptied. That which is spoken of as not-empty means that having already revealed the substance of phenomena to be empty and devoid of delusion, it is itself the true citta, eternal, constant, and unchanging, fulfilled with pure phenomena; thus it is called not-empty. The Commentary by Qingliang explains: "Not conjoining with delusion is called empty. The nature being endowed with the myriad virtues is called not-empty." When it comes to explaining the text, he says: "'If one is free from deluded citta, there is truly nothing that can be emptied' reveals that the empty treasury is manifested by way of delusion. But the not-empty treasury necessarily relies on overturning defilement to manifest as not-empty. Therefore it says, 'because it reveals the substance of phenomena to be empty and devoid of delusion, it is itself the true citta,' and so forth." For example, the originally possessed virtue of dāna is now \[obscured by\] stinginess and greed; the originally possessed virtue of śīla is now subject to the five desires; the originally possessed serene samādhi is now disordered thoughts; the originally possessed great wisdom is now folly. In this way, stinginess conceals giving, up to folly concealing wisdom. Therefore the treatise says: "Because one knows the dharmatā to be without stinginess and greed, one accords with it to cultivate the practice of dānapāramitā," and so forth; the myriad practices are all like this. Therefore the treatise says: "It originally possesses the meaning of real consciousness and knowing. It says: 'If the citta moves, it is not real consciousness and knowing.' This clarifies that the movement of the deluded citta conceals its true knowing." Hence, the emptiness of the very delusion conceals the myriad virtues that are not-empty. Therefore a sūtra verse says: "Knowing delusion to be originally real of itself, when one sees the Buddha, there is purity." Therefore the treatise says: "Because it can definitively reveal the real, it is called empty." Hence we know that the empty treasury can conceal the not-empty; since that which can conceal is empty, it reveals that the not-empty treasury is originally complete. Second, having no delusion upon the svabhāva citta is emptiness; whatever is absent constitutes the not-empty virtue. For example, being empty of stinginess and miserliness reveals the presence of dāna; being empty of deluded movement reveals the presence of nature-emptiness. Therefore it is the empty treasury that conceals the not-empty. Hence we know that the original awakening and Buddha-wisdom of all sentient beings are originally complete of themselves; it is only because they are covered by delusion that beings do not know it themselves. If one understands that delusion is empty, true awakening manifests頓-instantly, like the clouds parting to reveal a bright moon, or dust being removed to leave a mirror clear. When one sees the nature, it is therefore said to be "disclosed and obtained," not "accomplished through cultivation." On the day the three bodies are fulfilled, it is also said that they are "brought forth by the myriad practices," not that they come from the outside; all are based on the one mind being originally complete. Therefore we know that the emptiness that is not empty contains in its substance the myriad virtues; the existence that is non-existence accords in its principle with the perfect source. Emptiness and existence complete each other, free from all obstructions. If there is existence apart from emptiness, that existence is eternalism; if there is emptiness apart from existence, that emptiness becomes annihilationism. Now existence and nonexistence proceed together, not deviating from the single purport. Therefore knowledge can penetrate existence, and wisdom can contemplate emptiness. If one penetrates existence without knowing emptiness, one loses the eye of wisdom; if one contemplates emptiness without illuminating existence, one loses the citta of knowledge. The bodhisattva does not exhaust the conditioned, nor does he dwell in the unconditioned. Exhausting existence leaves the work of knowledge unaccomplished; dwelling in nonexistence leaves the citta of wisdom unillumined. Therefore the Ocean of Meanings says: "If emptiness were different from existence, then purity would not be called pure, because of being confused about emptiness. If existence were different from emptiness, then defilement would not be called defilement, because of clinging to existence. Now, existence being entirely empty is only then called the defiled part; emptiness being entirely existent is only then called the pure part. Due to the non-obstruction of emptiness and existence, defilement and purity are unimpeded." If emptiness is existence, existence is emptiness, and so forth, up to all phenomena being mutually identical. Since they are mutually identical, ultimately no phenomena such as oneness, difference, emptiness, or existence manifest outside the citta. Even if they manifest, all are the nimittabhāga of one's own citta; this is not like ordinary people and the Lesser \[Vehicle\] who do not know, grasping and clinging to existence, or abandoning and sinking into emptiness. If one enters this gate of the middle way of the one mind, one can accomplish the path of skillful means of the myriad practices. As the Sūtra of the Dharma Gate of Great Adornment says: "Mañjuśrī said: 'There are two kinds of skillful means: first, not abandoning saṃsāra; second, not dwelling in nirvāṇa. Furthermore, there are two kinds: first, the gate of emptiness; second, the gate of wrong views. Furthermore, there are two kinds: first, the gate of signlessness; second, the gate of vitarka and vicāra on signs. Furthermore, there are two kinds: first, the gate of wishlessness; second, the gate of wishing for rebirth. Furthermore, there are two kinds: first, the gate of non-action; second, the gate of practices that plant good roots. Furthermore, there are two kinds: first, the gate of non-arising; second, the gate of manifesting arising.'" Hence, when one awakens to the source, the contrary and the compliant converge together; when one penetrates the substance, good and evil are both transformed. > — English (machine translation) (machine translation) - [Previous: 84.17](https://indike.org/pramana/in.bauddha.taisho.2016.84.17) - [Next: 84.19](https://indike.org/pramana/in.bauddha.taisho.2016.84.19) - [Up: 84](https://indike.org/pramana/in.bauddha.taisho.2016.84) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.84.18) — English, machine translation ## Linked texts (1) - [華嚴經義海百門](https://indike.org/pramana/in.bauddha.taisho.1875.1.134) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.84.18](https://indike.org/pramana/in.bauddha.taisho.2016.84.18) · Pramāṇa