[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) › 88.17 # 宗鏡錄 88.17 宗鏡錄 88.17 - **Language:** Classical Chinese ### [88.17](https://indike.org/pramana/in.bauddha.taisho.2016.88.17) 答。成就五法。具攝一切佛地功德。故佛地論云。一清淨法界者。一切如來真實自體無始時來自性清淨。具足種種過十方界極微塵數性相功德。無生無滅。猶如虛空。遍一切有情平等共有。與一切法不一不異。非有非無。離一切相。一切分別。一切名言。皆不能得。唯是清淨聖智之所證。二空無我所顯真如。為其自性。諸聖分證。諸佛圓證。二大圓鏡智者。能現生一切境界諸智影像。一切身土影像。所依。任持。一切佛地功德。窮未來際無有斷盡。三平等性智。謂觀自他一切平等。建立佛地無住涅槃。四妙觀察智。謂於一切境界差別。常觀無礙。於大眾會。能現一切自在作用。斷一切疑。雨大法雨。五成所作智。謂能遍於一切世界。隨所應化成熟有情。釋曰。清淨法界者。則無垢淨識。真如一心。即此正宗。凡聖共有。此一法界是四智之體。四智則一體之用。以諸佛現證。眾生不知。以不知故。執為八識之名。以現證故。能成四智之相。若昧之。則八識起執藏之號。七識得染污之名。六識起遍計之情。五識變根塵之境。若了之。賴耶成圓鏡之體。持功德之門。末那為平等之原。一自他之性。第六起觀察之妙。轉正法之輪。五識興所作之功。垂應化之迹。斯則一心匪動。識智自分。不轉其體。但轉其名。不分其理。而分其事。 > Answer: They are accomplished through five dharmas, which fully subsume all merits of the Buddha-stage. Therefore the Buddhabhūmiśāstra says: 'First, the pure dharmadhātu: the true, real essence of all tathāgatas is innately pure from beginningless time, fully possessed of various merits of nature and characteristic exceeding the number of minute atoms in the ten directions. Unarisen and unceasing, like empty space, it is equally and commonly possessed by all sentient beings, neither one with nor different from all dharmas, neither existent nor non-existent. Divested of all characteristics, all conceptual distinctions, and all words and expressions, it cannot be apprehended; it is realized only by pure, noble wisdom. Having the tathatā revealed by the two kinds of emptiness and selflessness as its self-nature, the noble ones partially realize it, and the buddhas fully realize it. Second, the great mirror-like wisdom: it is able to manifest and produce all wisdom-images of all realms, the images of all bodies and lands, and serves as the support that upholds all merits of the Buddha-stage, unending to the exhausted limits of the future. Third, the wisdom of equality: it contemplates all \[beings\], self and other, as equal, and establishes the non-abiding nirvāṇa of the Buddha-stage. Fourth, the wisdom of wondrous observation: regarding the distinctions of all realms, it always observes without obstruction; in great assemblies, it can manifest all sovereign functions, cut off all doubts, and shower the great rain of Dharma. Fifth, the wisdom of accomplishing actions: it is able to pervade all world-systems, maturing sentient beings according to how they should be transformed.' > Explanation: The pure dharmadhātu is the immaculate, pure consciousness, the one mind of tathatā—namely, this correct source, commonly possessed by ordinary beings and sages. This single dharmadhātu is the substance of the four wisdoms; the four wisdoms are the functions of this single substance. Because the buddhas presently realize it while sentient beings do not know it: because \[sentient beings\] do not know it, they cling to the names of the eight consciousnesses; because \[buddhas\] presently realize it, they are able to accomplish the characteristics of the four wisdoms. If one is deluded about it, the eighth consciousness raises the title of 'appropriating storehouse', the seventh consciousness receives the name 'defiled', the sixth consciousness produces the sentiment of conceptualization, and the five consciousnesses transform into the objects of the sense faculties and dusts. If one clearly understands it, the ālayavijñāna becomes the substance of the round mirror, upholding the gate of merits; the manas becomes the source of equality, unifying the nature of self and other; the sixth \[consciousness\] gives rise to the wonder of observation, turning the wheel of the correct Dharma; and the five consciousnesses initiate the work of what is to be done, leaving the traces of responsive transformation. Thus, the one mind does not stir, yet consciousness and wisdom are naturally differentiated; their substance is not altered, only their names are altered; their principle is not divided, yet their phenomenal expressions are divided. > — English (machine translation) (machine translation) - [Previous: 88.16](https://indike.org/pramana/in.bauddha.taisho.2016.88.16) - [Next: 88.18](https://indike.org/pramana/in.bauddha.taisho.2016.88.18) - [Up: 88](https://indike.org/pramana/in.bauddha.taisho.2016.88) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.88.17) — English, machine translation ## Linked texts (1) - [人天眼目](https://indike.org/pramana/in.bauddha.taisho.2006.5.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.88.17](https://indike.org/pramana/in.bauddha.taisho.2016.88.17) · Pramāṇa