[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) › [廬山蓮宗寶鑑](https://indike.org/pramana/in.bauddha.taisho.1973) › 1.73 # 廬山蓮宗寶鑑 1.73 廬山蓮宗寶鑑 1.73 - **Language:** Classical Chinese ### [1.73](https://indike.org/pramana/in.bauddha.taisho.1973.1.73) 擬步玄途洗心大道，深信世間因果、究明出世根源，將窮其源必存其要，要而在用者其於心法乎。心也者，彌綸於萬行、會通於群數，蓋以心無常法，乘善惡而迭用、以罪福為影響，故因果不相違。是知涉境而動謂之因，動而生識謂之緣，緣起則有業相，隨有業則果報定矣。是以善行惡行，世間之因也，三界六道九有四生，世間之果也；念佛法門，出世間之因也，九品化生淨土成佛，出世間之果也。於上因果心中明了，故不樂著世間之法，於出世間法心行不違，念念不忘於淨土、心心不離於彌陀。何以知其然？如今是因，臨終是果，應知因實果則不虛。夫善惡二輪、苦樂二報，皆三業所造、四緣所生、六因所成、五果所攝。若一念心瞋恚邪婬即地獄業，慳貪不實即餓鬼業，愚癡闇蔽即畜生業，我慢貢高即修羅業，堅持五戒即人業，精修十善即天業，證悟人空即聲聞業，知緣性離即緣覺業，六度齊修即菩薩業，真慈平等即佛業。若心淨則香臺寶樹淨剎化生，心垢則丘陵坑坎穢土受形，皆是等倫之果，能感增上之緣，是以離自心源更無別體。《維摩經》云「欲得淨土。但淨其心。」故知一切歸心、萬法由我，欲成淨果，但行淨因。又當知闡提邪見，定應墮千劫泥犁；誹謗撥無，即此是邪魔眷屬，觀報應之若是如影如形，信因果之歷然可驚可懼，所謂苦瓠連根苦，甜瓜徹蒂甜。 > If one intends to tread the profound path and cleanse the mind in the Great Way, one must have deep faith in worldly cause and effect and thoroughly clarify the source of world-transcendence. Wishing to fathom that source, one must preserve its essential point; and as for the essential point in practical function, does it not lie in the phenomena of the mind? As for the mind, it encompasses myriad practices and comprehends all categories. Because the mind has no permanent phenomenal nature, it is employed alternately by mounting good and evil, and it takes sin and merit as its shadows and echoes; thus cause and effect do not contradict one another. Know therefore that contact with objects that results in movement is called a cause; movement that gives rise to consciousness is called a condition; when conditions arise, there are marks of karma; and corresponding to karma, the retribution of the fruit is fixed. For this reason, good actions and evil actions are worldly causes; the three realms, the six destinies, the nine states of existence, and the four modes of birth are worldly fruits. The dharma gate of buddhānusmṛti is a world-transcending cause; being born by transformation in the nine grades of the Pure Land to become a buddha is a world-transcending fruit. When one is clear in one's mind about the causes and fruits above, one does not delight in or cling to worldly phenomena; in world-transcending phenomena, one's mind and actions do not run contrary: thought after thought, one does not forget the Pure Land, and mind after mind, one does not depart from Amitābha. How does one know this is so? The present is the cause; the moment of death is the fruit; know that when the cause is real, the fruit is not in vain. Now, the two wheels of good and evil and the two retributions of suffering and joy are all created by the three karmas, produced by the four conditions, formed by the six causes, and subsumed by the five fruits. If in a single thought-moment the mind harbors anger and wrongful lust, this is hell karma; if stinginess, greed, and insincerity, this is hungry ghost karma; if ignorance and dark delusion, this is animal karma; if arrogance and self-aggrandizement, this is asura karma; if firmly upholding the five precepts, this is human karma; if diligently cultivating the ten virtues, this is heavenly karma; if realizing and awakening to the emptiness of the person, this is śrāvaka karma; if knowing that the nature of conditions is detached, this is pratyekabuddha karma; if cultivating the six perfections together, this is bodhisattva karma; if true compassion and equanimity, this is buddha karma. If the mind is pure, one is born by transformation in a pure realm with fragrant terraces and jeweled trees; if the mind is defiled, one receives form in an impure land of mounds, hills, pits, and hollows: these are all fruits of equal category, which can induce sovereign conditions. Therefore, apart from the source of one's own mind, there is no other substance. The Vimalakīrti-sūtra says: 'If one wishes to attain the Pure Land, one must purify one's mind.' Thus we know that all things return to the mind, and the myriad phenomena proceed from oneself. If one wishes to accomplish the pure fruit, one need only practice pure causes. One should also know that icchantikas of wrong views are bound to fall into the Avīci hell for a thousand kalpas; those who slander and repudiate \[the teaching of karma\] are the very kin of māras and demons. Observing that retribution is like a shadow \[following the form\] or an echo \[following the sound\], and believing that cause and effect are distinctly clear, one should be startled and fearful: as the saying goes, 'a bitter gourd is bitter right to the root; a sweet melon is sweet right to the stem.' > — English (machine translation) (machine translation) - [Previous: 1.72](https://indike.org/pramana/in.bauddha.taisho.1973.1.72) - [Next: 1.74](https://indike.org/pramana/in.bauddha.taisho.1973.1.74) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1973.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1973~en-mt.1.73) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1973.1.73](https://indike.org/pramana/in.bauddha.taisho.1973.1.73) · Pramāṇa