[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) › 93.3.6 # 宗鏡錄 93.3.6 宗鏡錄 93.3.6 - **Language:** Classical Chinese ### [93.3.6](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.6) 亦復如是。 能得一切差別言音神通智慧。 普發一切種種言詞。 譬如真如。 於一切法無所希求。 善根迴向。 亦復如是。 令諸眾生乘普賢乘。 而出離。 於一切法無所貪求。 譬如真如。 住一切地。 善根迴向。 亦復如是。 令一切眾生捨世間地住智慧地。 以普賢行而自莊嚴。 譬如真如。 無有斷絕。 善根迴向。 亦復如是。 於一切法得無所畏。 隨其類音處處演說。 無有斷絕。 譬如真如。 捨離諸漏。 善根迴向。 亦復如是。 令一切眾生成就法智。 了達於法。 圓滿菩提無漏功德。 譬如真如。 無有少法而能壞亂。 令其少分非是覺悟。 善根迴向。 亦復如是。 普令開悟一切諸法。 其心無量。 遍周法界。 譬如真如。 過去非始。 未來非未。 現在非異。 善根迴向。 亦復如是。 為一切眾生新新恒起菩提心願。 普使清淨。 永離生死。 譬如真如。 於三界中無所分別。 善根迴向。 亦復如是。 現在念念心常覺悟。 過去未來皆悉清淨。 譬如真如。 成就一切諸佛菩薩。 善根迴向。 亦復如是。 發起一切大願方便。 成就諸佛廣大智慧。 譬如真如。 究竟清淨。 不與一切諸煩惱俱。 善根迴向。 亦復如是。 能滅一切眾生煩惱。 圓滿一切清淨智慧。 釋曰。 是知百句之內。 一一義中。 無一字而不約心明。 無一行而不隨性起。 可謂真該行末。 無一一行而非真。 行徹真原。 無一一真而非行。 如是則理事周備。 心境融通。 匪著有以凝空。 免滯真而染俗。 能令頓生正信。 步步成菩薩之因門。 直顯圓修。 念念滿諸佛之果海。 所以具錄百句。 廣大全文。 究竟證明。 宗鏡妙旨。 今則普勸十方學士。 一切後賢。 但願道富人貧。 情疎德厚。 以法為侶。 以智為先。 用慈修身。 開物是務。 為法施主。 匪悋家風。 無問不從。 有疑咸決。 則履佛行處免負本心。 妙行恒新。 至道如在。 所以證道歌云。 窮釋子。 口稱貧。 實是身貧道不貧。 貧則身常披縷褐。 道則心藏無價珍。 無價珍。 用無盡。 利物應時終不悋。 三身四智體中圓。 八解六通心地印。 斯則以法界為身。 虛空為量。 情亡取捨。 見泯自他。 以物心為心。 何門不順。 以彼意為意。 何法能違。 入宗鏡中。 法爾如是。 故書云。 以兆人之耳聽。 以四海之目視。 以己身知人身。 以己心知人心。 聖人無常心。 以百姓為心。 又云。 攝己從他。 萬事消和。 攝他從己諸事競起。 則內外指歸。 證明無盡。 > is also like this: able to obtain the supernormal power and wisdom of all distinct words and sounds, universally uttering all kinds of verbal expressions. Just as tathatā seeks nothing in all dharmas, the dedication of roots of goodness is also like this: causing sentient beings to mount the vehicle of Samantabhadra and attain transcendence, having no covetous seeking in all dharmas. Just as tathatā abides in all stages, the dedication of roots of goodness is also like this: causing all sentient beings to relinquish the mundane stages and abide in the stage of wisdom, adorning themselves with the practices of Samantabhadra. Just as tathatā is without cessation, the dedication of roots of goodness is also like this: attaining fearlessness in all dharmas, expounding everywhere in accordance with each category's voice, without cessation. Just as tathatā has abandoned all āsravas, the dedication of roots of goodness is also like this: causing all sentient beings to accomplish Dharma-knowledge, comprehend dharmas, and fulfill the undefiled virtues of bodhi. Just as tathatā has no subtle dharma that can corrupt it or cause any fraction of it not to be awakening, the dedication of roots of goodness is also like this: universally causing awakening to all dharmas, its mind immeasurable, completely pervading the dharmadhātu. Just as tathatā has no beginning in the past, no end in the future, and no difference in the present, the dedication of roots of goodness is also like this: constantly giving rise to fresh bodhicitta vows for the sake of all sentient beings, universally making them pure, eternally parted from birth-and-death. Just as tathatā is without discrimination within the three realms, the dedication of roots of goodness is also like this: present mind constantly awakened in every thought-moment, past and future completely purified. Just as tathatā accomplishes all buddhas and bodhisattvas, the dedication of roots of goodness is also like this: giving rise to all great vows and skillful means, accomplishing the vast wisdom of all buddhas. Just as tathatā is definitively pure and does not coexist with any kleśas, the dedication of roots of goodness is also like this: able to eradicate the kleśas of all sentient beings and fulfill all pure wisdom. Explanation: One must know from this that within the hundred phrases, in each and every meaning, there is not a single character that is not explained with reference to the mind, nor a single practice that does not arise in accordance with the nature. It can be said that the true pervades the tips of practices, so that not a single practice is not true; practices penetrate to the true source, so that not a single truth is not practice. Thus principle and phenomena are complete, and mind and objects interpenetrate. One neither attaches to existence and congeals emptiness, nor stagnates in truth and defiles the mundane. It can cause correct faith to arise頓 instantly, step by step forming the causal approach of the bodhisattva, directly revealing complete cultivation, thought by thought fulfilling the ocean of the fruits of the buddhas. For this reason, the full, vast text of the hundred phrases has been cited in its entirety to conclusively prove the wondrous purport of the Source Mirror. Now, we universally encourage scholars of the ten directions and all future worthy ones: may you only wish to be rich in the Way and poor in worldly matters, detached in sentiment and rich in virtue. Take the Dharma as companion and wisdom as foremost; use compassion to cultivate oneself, taking the enlightenment of beings as your task. Be a donor of the Dharma, not begrudging your family tradition; leave no question unanswered, resolving every doubt. Then, treading the path of the buddhas' practice, you will avoid betraying your original mind; wondrous practice will be ever new, and the supreme Way will be right at hand. Therefore the Song of Enlightenment says: 'A poor son of the Śākya, his mouth calls himself poor; / truly his body is poor, but his Way is not poor. / Poor, his body always wears hemp and rags; / rich in the Way, his mind conceals a priceless jewel. / The priceless jewel is inexhaustible in use; / benefiting beings in accord with the occasion, never begrudging. / The three bodies and four wisdoms are perfected in the substance; / the eight liberations and six supernormal powers are stamped on the mind-ground.' This means taking the dharmadhātu as the body and empty space as the measure; sentiments of grasping and rejection vanish, and views of self and other are obliterated. Taking the mind of beings as one's own mind, which gate would not be accommodated? Taking their intention as one's own intention, what dharma could run contrary? Entering the Source Mirror, it is naturally so. Hence the book says: 'Listening with the ears of millions of people, seeing with the eyes of the four seas; knowing other bodies by means of one's own body, knowing other minds by means of one's own mind.' 'The sage has no constant mind; he takes the mind of the common people as his mind.' It also says: 'Conforming oneself to others, all matters dissolve into harmony; subjecting others to oneself, all matters erupt into dispute.' Thus, internal and external pointers of return provide boundless proof. > — English (machine translation) (machine translation) - [Previous: 93.3.5](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.5) - [Next: 93.4](https://indike.org/pramana/in.bauddha.taisho.2016.93.4) - [Up: 93.3](https://indike.org/pramana/in.bauddha.taisho.2016.93.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.93.3.6) — English, machine translation ## Linked texts (1) - [雲門匡真禪師廣錄](https://indike.org/pramana/in.bauddha.taisho.1988.2.68) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.93.3.6](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.6) · Pramāṇa