[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) › 85.7 # 宗鏡錄 85.7 宗鏡錄 85.7 - **Language:** Classical Chinese ### [85.7](https://indike.org/pramana/in.bauddha.taisho.2016.85.7) 答。但了無作。自然業空。所以云。若了無作惡業。一生成佛。又云。雖有作業而無作者。即是如來祕密之教。又凡作業。悉是自心。橫計外法。還自對治。妄取成業。若了心不取。境自不生。無法牽情。云何成業。義海云。除業報者。為塵上不了自心為心外有法。即生憎愛。從貪業成報。然此業報由心迷塵妄計而生。但似有顯現。皆無真實。迷者為塵相有所從來。而復生是迷。今了塵相無體。是悟。迷本無從來。悟亦無所去。何以故。以妄心為有。本無體故。如繩上蛇。本無從來。亦無所去。何以故。蛇上妄心橫計為有。本無體故。若計有來處去處。還是迷。了無去來。是悟。悟之與迷。相待安立。非是先有淨心。後有無明。此非二物。不可兩解。但了妄無妄。即為淨心。終無先淨心而後有無明。故知迷悟唯只一心。如手反覆。但是一手。如是深達。業影自消。如華嚴經云。爾時文殊師利菩薩。問德首菩薩言。佛子。一切眾生。等有四大。無我無我所。云何而有受苦受樂端正醜陋。內好外好。少受多受。或受現報。或受後報。然法界中無美無惡。時德首菩薩。以頌答曰。隨其所行業。如是果報生。作者無所有。諸佛之所說。譬如淨明鏡。隨其所對質。現像各不同。業性亦如是。亦如田種子。各各不相知。自然能出生。業性亦如是。又如巧幻師。在彼四衢道。示現眾色相。業性亦如是。如機關木人。能出種種聲。彼無我非我。業性亦如是。亦如眾鳥類。從㲉而得出。音聲各不同。業性亦如是。譬如胎藏中。諸根悉成就。體相無來處。業性亦如是。又如在地獄。種種諸苦事。彼悉無所從。業性亦如是。譬如轉輪王。成就勝七寶。來處不可得。業性亦如是。又如諸世界。大火所燒然。此火無來處。業性亦如是。淨業障經云。觀一切法。即是佛法。是則為淨諸業障。 > Answer: Merely understand non-action, and karma is naturally empty. Therefore it is said: 'If one understands unacted evil karma, one achieves buddhahood in a single lifetime.' It is also said: 'Although there is the creation of karma, there is no creator'—this is the secret teaching of the Tathāgata. Furthermore, whenever karma is created, it is entirely one's own mind falsely calculating external dharmas, in turn countering itself, and grasping delusion to produce karma. If one understands the mind and does not grasp, the object naturally does not arise; with no dharma to drag upon the emotions, how could karma be formed? The Sea of Meanings says: 'To eliminate karmic retribution is \[to understand that\] it is because of sense dusts that one fails to understand one's own mind, taking there to be dharmas outside the mind, thereby giving rise to aversion and love, and forming retribution from the karma of craving. However, this karmic retribution arises from the mind being deluded by sense dusts and falsely calculating; it only appears as though existent, yet none of it has reality. The deluded person takes the characteristics of sense dusts as having a place from which they come, and so gives rise again to this delusion. Now, understanding that the characteristics of sense dusts have no substance is awakening. Delusion fundamentally has no place from which it comes, and awakening also has no place to which it goes. Why is this? Because taking the deluded mind to be existent fundamentally has no substance. Like a snake upon a rope, it fundamentally has no place from which it comes, nor any place to which it goes. Why is this? Because the deluded mind falsely calculating the snake to be existent fundamentally has no substance. If one calculates that there is a place of coming or a place of going, that is still delusion; understanding that there is neither going nor coming is awakening. Awakening and delusion are established in mutual dependence; it is not that there was first a pure mind and afterward avidyā. These are not two things and cannot be understood as two. Merely understanding that delusion is devoid of delusion is itself the pure mind; there is never first a pure mind and afterward avidyā. Therefore, know that delusion and awakening are solely the one mind, just like turning a hand over: it is merely a single hand. When one penetrates this deeply, the shadow of karma dissolves of itself.' As the Buddhāvataṃsakasūtra says: 'At that time, the bodhisattva Mañjuśrī asked the bodhisattva Guṇaprabha: "Child of the Buddha! All sentient beings equally possess the four great elements, and are without self and without what belongs to a self. Why is it that there is the experiencing of suffering and experiencing of pleasure, uprightness and ugliness, inner goodness and outer goodness, little reception and much reception, or the reception of retribution in the present, or the reception of retribution in the future? Yet within the dharmadhātu there is neither fine nor evil." Then the bodhisattva Guṇaprabha answered with verses, saying: / "According to the karma that is practiced, / Such karmic retribution arises. / There is no creator at all; / This is what all Buddhas teach. / Just like a clear, bright mirror: / In accordance with the objects facing it, / The manifested images are each different; / The nature of karma is also like this. / It is also like seeds in a field: / Each not knowing the other, / They naturally are able to sprout; / The nature of karma is also like this. / Again, like a skillful illusionist, / At the intersection of four roads, / Manifesting various visible forms; / The nature of karma is also like this. / Like a mechanical wooden figure, / Capable of producing various sounds, / In it there is neither self nor not-self; / The nature of karma is also like this. / It is also like the various kinds of birds: / Emerging from the eggshell, / Their voices are each different; / The nature of karma is also like this. / Just as within the womb, / The various sense faculties are all completed, / Their substance and characteristics having no place of coming; / The nature of karma is also like this. / Again, as in hell, / The various painful matters / All have nowhere from which they come; / The nature of karma is also like this. / Just as a wheel-turning king / Is endowed with the seven supreme jewels, / Whose place of coming cannot be found; / The nature of karma is also like this. / Again, as with various worlds, / Burned by great fires, / This fire has no place of coming; / The nature of karma is also like this."' The Sūtra on Purifying Karmic Obstacles says: 'To view all dharmas as precisely the Buddhadharma—this is the purification of all karmic obstacles.' > — English (machine translation) (machine translation) - [Previous: 85.6](https://indike.org/pramana/in.bauddha.taisho.2016.85.6) - [Next: 85.8](https://indike.org/pramana/in.bauddha.taisho.2016.85.8) - [Up: 85](https://indike.org/pramana/in.bauddha.taisho.2016.85) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.85.7) — English, machine translation ## Linked texts (1) - [華嚴經義海百門](https://indike.org/pramana/in.bauddha.taisho.1875.1.138) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.85.7](https://indike.org/pramana/in.bauddha.taisho.2016.85.7) · Pramāṇa