[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) › 86.3 # 宗鏡錄 86.3 宗鏡錄 86.3 - **Language:** Classical Chinese ### [86.3](https://indike.org/pramana/in.bauddha.taisho.2016.86.3) 答。一心者。即諸法實相也。亦諸法實性也。然諸法即實相。實相即諸法。從心所現。性相全同。依本垂迹。理事非異。如群波動而水體常露。以水奪波。波無不盡。雖眾法似起。而心性恒現。以心收法。法無不空。大品經云。不見一法出法性外。又云。一切法趣色。是趣不過。如台教。釋法華經十法界十如因果之法。一切唯心造者。則心具一切法。一切法者。只是十如。十如者。即如是相。如是性。如是體。如是力。如是作。如是。因如是緣。如是果。如是報。如是本末究竟等。如是相者。夫相以據外。覽而可別。釋論云。易知故。名為相。如水火相異。則易可知。如人面色具諸休否。覽外相即知其內。昔孫劉相顯。曹公相隱。相者舉聲大哭。四海三分。百姓荼毒。若言有相。闇者不知。若言無相。占者洞解。當隨善相者。信人面外具一切相也。心亦如是。具一切相。眾生相隱。彌勒相顯。如來善知。故遠近皆記。不善觀者。不信心具一切相。當隨如實觀者。信心具一切相也。如是性者。性以據內。不改名性。又性名性分。種類之義。分分而不同。各各不可改。如火以熱為性。水以濕為性等。不改約理。種類約事。又性是實性。實性即是理性。極實無過。即一心佛性之異名耳。又無行經云。稱不動性。即不改義。今明內性不可改。如竹中火性。雖不可見。不得言無。燧人乾草。遍燒一切。心亦如是。具一切五陰性。雖不可見。不得言無。以智眼觀。具一切性。如是體者。體是主質義。此十法界陰入。俱用色心為體質也。如是力者。堪任義。如王力士。千萬技能。病故謂無。病差有用。心亦如是。具有如來十力。煩惱病故。不能運動。如實觀之。具一切力。如是作者。運為建立義。若離心者。更無所作。故知心具一切作也。如是因者。招果為因。亦名為業。十法界業。起自於心。但使有心。諸業具足。若無於心。即無諸業。以一切善惡凡聖等業。唯心造故。如是緣者。緣名緣由。助業皆是緣義。無明愛等能潤於業。即心為緣。離心緣不起故。如是果者。克獲為果。若自心造善。克獲樂果。若自心造惡。克獲苦果。如是報者。酬因為報。一念心正。妙報相酬。一念心邪。劣果潛現。風和響順。形直影端故。則邪正在心。得喪由我。相為本。報為末。本末悉入緣生。緣生故空。則空等也。相但有字。報亦但有字。悉假施設。則假等也。又相即無相。無相而相。非相非無相。報亦然。一一皆入如實之際。則中等也。若三塗以表苦為相。定惡聚為性。摧折色心為體。登刀入鑊為力。起十不善為作。有漏惡業為因。愛取等為緣。惡習果為果。三惡趣為報。本末皆癡為等。乃至菩薩佛類者。緣因為相。了因為性。正因為體。四弘為力。六度萬行為作。智慧莊嚴為因。福德莊嚴為緣。三菩提為果。大涅槃為報。本末皆智為先導為等。故知十界十如。善惡因緣。凡聖果報。皆是一心。終無別法。斯乃發究竟菩提心者之慈父。度虛妄生死野者之導師。轉凡入聖之津梁。會俗歸真之蹊徑矣。譬如天樂。隨眾生念。出種種聲。亦如摩尼。隨意所求雨種種寶。此心無盡。孕法何窮。色法尚然。真靈豈劣。 > Answer: The one mind is the true characteristic of all phenomena; it is also the true nature of all phenomena. Yet all phenomena are themselves the true characteristic, and the true characteristic is itself all phenomena. Manifested from the mind, their nature and characteristics are completely identical. Traces are manifested based upon the fundamental, and principle and phenomena are not different. Just as when a multitude of waves surge, the water’s substance is ever exposed—subsuming waves into water, no wave is not exhausted—so too, though the manifold phenomena seemingly arise, the nature of mind is ever manifest; subsuming phenomena into mind, no phenomenon is not empty. The \*Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra\* says: "One does not see a single phenomenon that falls outside the dharmatā." It also says: "All phenomena converge in form; beyond this convergence they do not go." For instance, the Tiantai teaching, explaining the teaching of cause and effect of the ten dharmadhātus and ten suchnesses in the \*Lotus Sūtra\* as being all created solely by mind, states that the mind is endowed with all phenomena. All phenomena are simply the ten suchnesses. The ten suchnesses are: such characteristics, such nature, such substance, such power, such activity, such causes, such conditions, such effects, such retributions, and such ultimate equality of beginning and end. Regarding 'such characteristics': characteristics pertain to the exterior, which can be observed and distinguished. The \*Mahāprajñāpāramitopadeśa\* says: "Because they are easily known, they are called characteristics." As with the difference between the characteristics of water and fire, they are easily known. Just as a person's facial complexion possesses all signs of fortune or misfortune, by observing the outer characteristics one knows the interior. In the past, the physiognomy of Sun \[Quan\] and Liu \[Bei\] was evident, while that of Lord Cao \[Cao\] was hidden; the physiognomist wept aloud \[knowing that\] the realm would be divided into three and the common people would suffer calamity. If one says there are characteristics, the ignorant do not know them; if one says there are no characteristics, the diviner understands them thoroughly. One should follow the skilled physiognomist and believe that the exterior of a human face is endowed with all characteristics. The mind is also like this, endowed with all characteristics: the characteristics of sentient beings are hidden, while the characteristics of Maitreya are manifest; the Tathāgata knows them well, and therefore prophesies for both the distant and near future. Those unskilled in contemplation do not believe that the mind is endowed with all characteristics; one should follow those who contemplate reality as it is and believe that the mind is endowed with all characteristics. Regarding 'such nature': nature pertains to the interior; what is immutable is called nature. Furthermore, nature means natural share, which has the sense of distinct categories; each part is different, and each is immutable. For instance, fire has heat as its nature, water has wetness as its nature, and so forth. Immutability concerns principle; categories concern phenomenal matters. Furthermore, nature is the true nature; the true nature is the principle-nature, which is supremely real without fault—merely another name for the buddha-nature of the one mind. Again, the \*Wuxing jing\* says: "Called the immovable nature"—which has the meaning of immutability. Now, explaining that the internal nature is immutable, it is like the nature of fire within bamboo: though invisible, one cannot say it does not exist; the drill-man and dry grass burn everything completely. The mind is also like this: endowed with the nature of all five aggregates, though invisible, one cannot say it does not exist; seen with the eye of wisdom, it is endowed with all natures. Regarding 'such substance': substance means the primary material entity; the aggregates and sense-fields of these ten dharmadhātus all take form and mind as their substance and entity. Regarding 'such power': it has the meaning of capability. Just as the king's champion possesses thousands of skills, yet because of sickness one says he has none, but when his sickness is cured his use appears, so too is the mind: it is endowed with the ten powers of the Tathāgata, but because of the sickness of kleśas it cannot operate; contemplating it as it is, it is endowed with all powers. Regarding 'such activity': it has the meaning of operation and establishment. If separated from the mind, nothing further can be done; therefore, we know that the mind is endowed with all activities. Regarding 'such causes': attracting an effect is cause, which is also called karma. The karma of the ten dharmadhātus arises from the mind; as long as there is mind, all karmas are complete; if there is no mind, there are no karmas, because all karmas—wholesome and unwholesome, ordinary and noble—are created solely by mind. Regarding 'such conditions': condition means circumstance and reason; that which aids karma has the meaning of a condition. Avidyā, craving, and so forth, are able to moisten karma—that is, the mind serves as the condition, because apart from the mind conditions do not arise. Regarding 'such effects': attainment is the effect. If one's own mind creates goodness, it attains a pleasant effect; if one's own mind creates evil, it attains a painful effect. Regarding 'such retributions': recompensing the cause is retribution. When a single thought of the mind is correct, a wondrous retribution is paid in return; when a single thought of the mind is errant, an inferior fruit imperceptibly manifests—just as when the wind is gentle the sound accords, and when the form is straight the shadow is upright. Thus errancy and correctness lie in the mind; gain and loss depend on oneself. Characteristics are the beginning, and retribution is the end. Beginning and end all enter into conditioned arising; because of conditioned arising, they are empty, and thus empty is equal. Characteristics are merely words, and retributions are also merely words; all are provisional designations, and thus provisional is equal. Furthermore, characteristics are non-characteristics; non-characteristics yet characteristics; neither characteristics nor non-characteristics. Retributions are also like this. Each and every one enters the boundary of reality as it is, and thus the middle is equal. If in the three bad paths \[they take\] the manifestation of suffering as their characteristic, the definite mass of evil as their nature, the destruction of form and mind as their substance, ascending blade-mountains and entering cauldrons as their power, generating the ten unwholesome deeds as their activity, outflowing unwholesome karma as their cause, craving, grasping, and so forth, as their conditions, the fruit of evil habits as their effect, the three bad destinies as their retribution, and ignorance from beginning to end as their equality; up to the category of bodhisattvas and buddhas, who take circumstantial causes as their characteristic, clarifying causes as their nature, direct causes as their substance, the four universal vows as their power, the six pāramitās and myriad practices as their activity, the adornment of wisdom as their cause, the adornment of merit as their condition, sambodhi as their effect, great nirvāṇa as their retribution, and wisdom as the guide from beginning to end as their equality: therefore we know that the ten realms and ten suchnesses, wholesome and unwholesome causes and conditions, ordinary and noble effects and retributions, are all the one mind, and ultimately there is no separate phenomenon. This is the compassionate father of those who generate the mind of ultimate bodhi, the guide of those crossing the wilderness of false birth and death, the bridge for transforming from an ordinary person into a sage, and the path for converging the conventional into the real. For example, it is like heavenly music that produces various sounds in accordance with the thoughts of sentient beings, and like a maṇi jewel that rains down various treasures according to what is wished. This mind is inexhaustible; how could its pregnancy of phenomena ever end? If even physical phenomena are like this, how could the true spirit be inferior? > — English (machine translation) (machine translation) - [Previous: 86.2](https://indike.org/pramana/in.bauddha.taisho.2016.86.2) - [Next: 86.4](https://indike.org/pramana/in.bauddha.taisho.2016.86.4) - [Up: 86](https://indike.org/pramana/in.bauddha.taisho.2016.86) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.86.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.86.3](https://indike.org/pramana/in.bauddha.taisho.2016.86.3) · Pramāṇa