[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) › 90.5.5 # 宗鏡錄 90.5.5 宗鏡錄 90.5.5 - **Language:** Classical Chinese ### [90.5.5](https://indike.org/pramana/in.bauddha.taisho.2016.90.5.5) 了達今日三障。 即是本來三性。 故名三觀。 妙理顯現。 故名三德。 又軌即行人。 呼為三法。 所照為三諦。 所發為三觀。 觀成為三智。 教他呼為三語。 歸宗呼為三趣。 得斯意類。 一切皆成法門。 今又以三軌。 類通因中三道。 一苦道。 二煩惱道。 三業道。 苦道即真性軌。 經云。 世間相常住。 豈不即彼生死而是法身耶。 煩惱道即觀照軌。 觀照本照惑。 無惑則無照。 一切法空是也。 資成軌即業道。 惡是善資。 無惡亦無善。 書云。 善者是不善人之師。 不善者是善人之資。 經云。 我等念佛故。 皆當忍是事。 惡不來加。 不得用念。 所以云。 善知識者。 提婆達多是。 又云。 苦即法身。 非顯現故名法身。 貪恚癡即般若。 非能明故名般若。 無所可照。 性自明了。 業行繫縛。 皆名解脫。 非斷縛而脫。 亦無體可繫。 亦無能繫。 故稱解脫。 又先德云。 應說。 佛地障累盡。 故稱解脫。 體色實性。 即如來身。 種智圓明。 為大般若。 三事即我。 何處縱橫。 我即三事。 若為成別。 如是安住。 乃大涅槃。 良為一切諸佛。 即一色心。 心為能變。 色為所變。 所變即相見。 能變即自證。 體既無別。 誰復縱橫。 直由不了心緣。 生二妄想。 相縛麁重。 遂成羈礙。 迷執色相。 為我所身。 我所身生。 實由癡闇。 癡闇覆故。 見死見生。 生死相漂。 心亦流轉。 流轉之苦。 素在身心。 若能了心及境。 則妄想不生。 相縛既除麁重亦遣。 永絕羈礙。 遂成解脫。 通達色相。 皆藏性現。 無復我所。 即如來身。 照阿陀那甚深細處。 癡闇不覆。 為摩訶般若。 悟斯本性。 由來不生。 體用無窮。 終亦不滅。 又三德者。 有道前性得。 道中分得。 道後究竟得。 若性得者。 如維摩經云。 眾生如。 彌勒如。 一如無二如。 此性得法身。 一切眾生。 即菩提相。 不可復得。 此性得般若。 一切眾生即涅槃相。 不可復滅。 此性得解脫。 此約道前圓性得。 道中圓分得。 即從十住位。 至等覺。 五十一位。 圓修智斷等。 道後圓究竟得。 即果上義。 既了性得。 須具歷後二德。 以五忍六即簡其訛濫。 直至圓滿妙覺究竟之位。 如入此錄中。 智眼明淨。 圓修圓解。 雙照雙遮。 二鳥俱遊。 不墮偏見。 一義不動。 分別了然。 如懸鏡高堂。 無心虛照。 萬像斯鑑。 不簡妍媸。 以絕常無常之靜心。 照常無常之圓理。 遮照無滯。 破立同時。 即非常非無常。 而常而無常。 常與無常。 唯論真性。 一一之性。 性攝無邊。 淨名經云。 畢竟不生不滅。 是無常義。 遠大師云。 實相理窮。 名為畢意。 體寂無為。 名不生滅。 此不生滅。 是彼無常真實性故。 名無常義。 肇法師云。 畢竟者。 決定之詞也。 小乘觀法。 以生滅為無常義。 大乘之士。 以不生滅為無常義。 無常名同。 而幽致殊絕。 其道虛微。 故非常情之所能測。 妙得其旨。 其唯淨名乎。 遣常。 故言無常。 非謂有無常。 無常與常俱無故。 云畢竟不生不滅。 是無常義。 又非常者。 性徹相故。 非無常者。 相徹性故。 如庵提遮女經云。 生滅與不生滅。 交絡而釋。 經中答文殊師利言。 若知諸法畢竟生滅。 變易無定。 如幻相。 而能隨其所宜有所說者。 是為常義。 以諸法生不自得生。 滅不自得滅故。 云何無常。 謂若知諸法畢竟不生不滅。 隨如是相。 而能隨其所宜而有所說。 是無常義。 以諸法自在。 變易無定。 明不自得。 隨。 如是知說者。 為常義也。 釋曰。 此意正顯性相交徹。 二義相成。 生滅相盡。 無常即常故。 不生不滅是無常義。 隨緣變易。 常即無常。 > To thoroughly comprehend that the three obstacles of today are originally identical to the three natures is called the three contemplations. The revelation of the wondrous principle is called the three virtues. Furthermore, the tracks are the practitioner, referred to as the three dharmas. What is illuminated is the three truths; what is brought forth is the three contemplations; when the contemplations are accomplished they become the three knowledges; teaching others is called the three terms; and returning to the source is called the three destinations. When this kind of meaning is attained, everything becomes a Dharma-door. Now again, by means of the three tracks, one may correlate and connect with the three paths in the cause: first, the path of suffering; second, the path of afflictions; third, the path of karma. The path of suffering is the track of true nature. A sūtra says: 'The worldly characteristics are permanently abiding.' Is this not that very saṃsāra being the dharmakāya? The path of afflictions is the track of contemplative illumination. Contemplative illumination originally illuminates confusion; without confusion, there is no illumination. This is 'all dharmas are empty.' The track of assisting accomplishment is the path of karma. Evil is the assistance of good; without evil, there is also no good. A text says: 'A good person is the teacher of an unvirtuous person; an unvirtuous person is the resource of a good person.' A sūtra says: 'Because we are mindful of the Buddha, we must endure these matters.' If evil does not come upon us, we could not apply mindfulness. Therefore it is said: 'A good friend is Devadatta.' It is also said: 'Suffering is the dharmakāya; it is not because it becomes apparent that it is called the dharmakāya. Greed, hatred, and ignorance are prajñā; it is not because they can illuminate that they are called prajñā. There is nothing to be illuminated, and their nature is spontaneously clear. Karmic actions and fetters are all called liberation; it is not by severing bonds that one is liberated, nor is there any substance that can be bound, nor anyone capable of binding; hence it is called liberation.' Furthermore, an ancient master of virtue said: 'It should be said that when the obstacles and encumbrances on the Buddha-stage are exhausted, it is called liberation. The true nature of the substance of form is the Tathāgata's body. The complete brilliance of sarvākārajñatā is great prajñā. These three things are the self; where could there be horizontal or vertical \[distinctions\]? The self is these three things; how could difference be established? Abiding in this way is great nirvāṇa.' This is truly because all buddhas are just the one form and mind. Mind is the transformer, and form is what is transformed. What is transformed is the objective characteristic and the seeing; what transforms is the self-witnessing \[aspect\]. Since substance has no difference, who can speak of horizontal or vertical? It is simply due to failing to understand the conditioning of the mind that two false thoughts arise. Object-fetters and coarseness thereby form hindrances. Delusion grasps form and marks as the body belonging to oneself. The arising of a body belonging to oneself truly originates from the darkness of ignorance. Because it is covered by the darkness of ignorance, one sees dying and sees living. Dying and living toss one about, and the mind also transmigrates. The suffering of transmigration has always been within body and mind. If one can understand mind and objects, then false thoughts do not arise. When object-fetters are eliminated, coarseness is also dispelled, hindrances are eternally severed, and liberation is thereby accomplished. Comprehending that form and marks are all manifestations of the nature of the storehouse, there is no longer anything belonging to oneself: this is the Tathāgata's body. Illuminating the profound and subtle aspects of the ādāna, uncovered by the darkness of ignorance: this is mahāprajñā. Awakening to this original nature as originally unborn, its substance and function are inexhaustible, and ultimately never cease. Furthermore, concerning the three virtues, there is attainment through nature before the path, partial attainment during the path, and ultimate attainment after the path. As for attainment through nature: as the Vimalakīrti-sūtra says, 'The suchness of sentient beings and the suchness of Maitreya are one suchness, not two suchnesses.' This is the dharmakāya attained through nature. 'All sentient beings are the mark of bodhi, which cannot be attained again.' This is prajñā attained through nature. 'All sentient beings are the mark of nirvāṇa, which cannot be extinguished again.' This is liberation attained through nature. This refers to the complete attainment through nature before the path. Complete partial attainment during the path: that is, the fifty-one stages from the ten abodes to equal awakening, wherein one completely cultivates wisdom and eradication. Complete ultimate attainment after the path: that is, the meaning on the fruit stage. Having understood attainment through nature, one must fully pass through the latter two virtues, using the five kṣāntis and the six identifications to sift out errors and excesses, straight until reaching the complete and ultimate stage of wondrous awakening. If one enters into this Record, the eye of wisdom is clear and pure, with complete cultivation and complete understanding, simultaneous illumination and simultaneous cessation; the two birds fly together, not falling into one-sided views. The one meaning does not stir, yet distinctions are completely clear. Like a mirror hung in a high hall, devoid of intention yet illuminating the void, the myriad forms are all reflected without distinguishing between beautiful and ugly. With a quiet mind that has severed permanence and impermanence, one illuminates the complete principle of permanence and impermanence. Cessation and illumination are unhindered; refutation and establishment are simultaneous. It is neither permanent nor impermanent, yet permanent and impermanent. Permanence and impermanence are discussed solely in terms of the true nature. Each and every nature contains the boundless. The Vimalakīrti-sūtra says: 'Ultimately neither arising nor ceasing is the meaning of impermanence.' Master Huiyuan said: 'Exhausting the principle of the real mark is called "ultimate". Substance being tranquil and unconditioned is called "neither arising nor ceasing". Because this neither arising nor ceasing is the true nature of that impermanence, it is called the meaning of impermanence.' Dharma Master Sengzhao said: '"Ultimately" is a definitive word. The Hinayana contemplation of dharmas takes arising and ceasing as the meaning of impermanence. The masters of the Mahāyāna take non-arising and non-ceasing as the meaning of impermanence. The name "impermanence" is the same, yet the profound purport is completely distinct. Its path is empty and subtle, hence it is not what ordinary sentiments can measure. As for wondrously grasping its principle, is it not only Vimalakīrti?' Dispelling permanence, it is therefore called impermanence; it does not mean there exists an impermanence. Because impermanence and permanence are both absent, it says: 'Ultimately neither arising nor ceasing is the meaning of impermanence.' Furthermore, it is not permanent because the nature penetrates the characteristics; it is not impermanent because the characteristics penetrate the nature. As the Sūtra of the Woman Āmrapālī says, arising and ceasing and non-arising and non-ceasing are explained in intertwining fashion. In the sūtra, answering Mañjuśrī, she says: 'If one knows that all dharmas ultimately arise and cease, changing without constancy like illusory marks, and can preach in accordance with what is fitting, this is the meaning of permanence. Because the arising of all dharmas cannot arise of itself, and their ceasing cannot cease of itself. What is impermanence? It means that if one knows that all dharmas are ultimately neither arising nor ceasing, following such marks, and can preach in accordance with what is fitting, this is the meaning of impermanence. Because all dharmas are sovereign, changing without constancy, clearly unable to attain \[existence\] of themselves. Following \[this\], for those who know and speak in this way, it is the meaning of permanence.' Interpretation: This idea precisely reveals that nature and characteristics mutually interpenetrate, and the two meanings are mutually accomplished. The marks of arising and ceasing are exhausted, and impermanence is precisely permanence; therefore, non-arising and non-ceasing is the meaning of impermanence. Changing in accordance with conditions, permanence is precisely impermanence; > — English (machine translation) (machine translation) - [Previous: 90.5.4](https://indike.org/pramana/in.bauddha.taisho.2016.90.5.4) - [Next: 90.5.6](https://indike.org/pramana/in.bauddha.taisho.2016.90.5.6) - [Up: 90.5](https://indike.org/pramana/in.bauddha.taisho.2016.90.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.90.5.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.90.5.5](https://indike.org/pramana/in.bauddha.taisho.2016.90.5.5) · Pramāṇa