[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) › 18.11 # 宗鏡錄 18.11 宗鏡錄 18.11 - **Language:** Classical Chinese ### [18.11](https://indike.org/pramana/in.bauddha.taisho.2016.18.11) 答。若執心境是實。人法不空。徒經萬劫修行。終不證於道果。若頓了無我。深達物虛。則能所俱消。有何不證。猶微塵揚於猛吹。輕舸隨於迅流。只恐不信一心。自生艱阻。若入宗鏡。何往不從。且如勇施菩薩。因犯婬欲。尚悟無生。性比丘尼。無心修行。亦證道果。何況信解一乘之法。諦了自心。而無剋證乎。或有疑云。豈不斷煩惱耶。解云。但諦觀殺盜婬妄。從一心上起。當處便寂。何須更斷。是以但了一心。自然萬境如幻。何者。以一切諸法。皆從心幻生。心既無形。法何有相。所以高城和尚歌云。說教本窮無相理。廣讀元來不識心。識取心。了取境。識心了境禪河靜。若能了境便識心。萬法都如闥婆影。性比丘尼。即摩登伽。首楞嚴經云。佛告阿難。摩登伽。彼尚婬女。無心修行。神力冥資。速證無學。云何汝等在會聲聞求最上乘。決定成佛。譬如以塵揚于順風。有何艱險。淨業障經云。爾時有一比丘。名無垢光。入毘舍離城。次第乞食。以不知故。入婬女家。時無垢光。入其家已。是時婬女。起染污心。作是思惟。我今必死。當與此比丘共行欲法。若不從我。我將殞命。作是念已。即便閉門。語比丘言。願與尊者。共行欲事。若不從我。我當必死。時無垢光。語婬女言。且止。大姊。我今不應犯如此事。所以者何。佛所制戒。我應奉行。寧捨身命。不毀此戒。爾時婬女。復更思惟。我今當以呪術藥草。令此比丘共為欲事。語比丘言。我今不能令汝退轉。毀犯禁戒。但當受我所施之食。即入舍內。便呪其食。投比丘鉢。呪術力故。令此比丘便失正念。起於欲心。展轉增盛。爾時婬女。見此比丘。顏色變異。即前牽手。共為欲事。是時比丘。與彼婬女共相愛樂。行婬欲已。持所乞食。還詣精舍。到精舍已。生大憂悔。舉體煩熱。咄哉。何為破大戒身。我今不應受他信施。我今則是破戒之人。當墮地獄。時無垢光。向諸比丘同梵行者。說如是言。我今破戒。非是沙門。必趣地獄。時諸比丘。問無垢光。有何因緣而破此戒。時無垢光。具說上事。時諸同學。語無垢光。仁者。當知。此有菩薩摩訶薩。名文殊師利。得無生法忍。善能除滅破戒之罪。亦令眾生離諸蓋纏。我今與汝。共詣文殊師利菩薩摩訶薩所。除汝憂悔。時無垢光。猶故未食。與諸比丘。詣文殊師利法王子所。到已問訊。供養恭敬。即以上事。具白文殊師利。文殊師利語無垢光。汝今且食。食已。當共詣如來所。問如來此事。如佛所說。當共受持。比丘食已。與文殊師利。共詣佛所。到已。頂禮佛足。却坐一面。爾時無垢光比丘。心懷恐懼。不敢問佛。於是文殊師利。即從座起。整衣服。偏袒右肩。右膝著地。合掌向佛。即以上事。具白世尊。爾時世尊告無垢光。汝實爾不。答言。實爾。佛告比丘。汝本有心。欲犯婬不。答言。不也。佛告比丘。汝本無心。云何而犯。比丘答言。我於後時。乃生欲心。如是比丘。心犯欲耶。答言。如是。佛告比丘。我常不言。心垢故眾生垢。心淨故眾生淨耶。答言。如是。佛告比丘。於意云何。汝曾夢中受欲之時。心覺知不。答言。覺知。佛告比丘。汝向犯欲。豈非由心而覺知耶。答言。如是。若如是者。比丘悟夢犯欲。有何差別。比丘答言。悟夢犯欲。無差別也。佛言。於意云何。我先不言。一切諸法皆如夢耶。答言。如是。佛言。於意云何。如夢諸法。是真實耶。答言。不也。佛告比丘。於意云何。悟夢二心。俱是真實耶。不也。世尊。佛告比丘。若非真實。是有法也。不也。世尊。佛告比丘。於意云何。無所有法。為有生不。不也世尊。佛告比丘。若法無生。有滅。有縛。有解脫耶。不也。世尊。佛告比丘。於意云何。無生之法。尚無所有。而當有墮三惡道耶。佛告比丘。一切諸法。本性清淨。然諸凡夫。愚小無智。於無有法。不知如故。妄生分別。以分別故。墮三惡道。復告比丘。諸法無實。而現種種所應作事。為著貪欲嗔恚愚癡凡夫等故。分別諸法。不知如故。非是真實。復告比丘。諸法虛誑。如野馬故。諸法如夢。本性自在。逮清淨故。諸法究竟。如水中月。泡沫等故。諸法寂靜。無老病死諸過患故。諸法無取。非是色法。不可見故。諸法無聚。如虛空故。諸法無性。過諸性故。諸法甚深。過虛妄故。諸法廣大。無處所故。法無所作。究竟寂故。法無所依。境界空故。法無根本。畢竟空故。法離蓋纏。煩惱結使不可得故。法離熾然。性不生故。乃至爾時無垢光。聞說是法。心懷歡喜。悲喜交集。雨淚。叉手合掌。一心觀佛。即說偈言。快哉世尊大功德。諸天世人所歸仰。善覺一切勝妙法。稽首能斷諸苦行。又佛告文殊。過去有佛。號無垢光。時有比丘。名曰勇施。入難勝城。次行乞食。到長者舍。其家有女。容貌端正。見勇施已。生愛染心。乃至因託病。延請勇施說法。其後勇施。數到其家。轉相親厚。數相見故。便失正念而生欲心。即與彼女。共行婬法。心遂耽著。往來頻數。時彼女夫。見此比丘往來頻數。心生疑恚。即設方便。欲斷其命。勇施比丘。聞是事已。即以毒藥。持與彼女。而語之言。若必念我。可持此藥以殺汝夫。時長者女。即以毒藥和著食中。勅其婢使。持此飯食以飯我夫。夫食飯已。即便命終。爾時勇施。聞彼命終。心生大悔。作是思惟。今我所作。是大重惡。何名比丘。受行婬法。又斷人命。我今如是。當何所歸。生大憂惱。我若命終。當墮惡道。誰能免我如是之苦。以是事故。從一精舍。至一精舍。惶怖馳走。衣服落地。作如是言。咄哉怪哉。我今即是地獄眾生。時有精舍。名曰醯無。中有菩薩。名曰鼻掬多羅。勇施比丘。即入其房。舉身投地。時彼菩薩。問勇施言。何為以身。自投於地。答言。大德。我今即是地獄眾生。又復問言。誰乃令汝為地獄人。勇施答言。我作大罪犯於婬戒。又斷人命。時彼菩薩。語勇施言。比丘莫怖。我今力能施汝無畏。爾時勇施。聞彼菩薩施無畏聲。心生歡喜。踊躍無量。爾時鼻掬多羅菩薩。即時從地接起勇施。牽其右手。將至異處。坐林樹中。時鼻掬多羅菩薩。即時入於諸佛境界。大乘妙門。如來寶印三昧。入三昧已。即於身上出無量佛。身。皆金色。三十二相。遍林樹間。爾時諸佛。即時同聲。說是偈言。諸法同鏡像。亦如水中月。凡夫愚惑心。分別癡恚愛。乃至諸法常無相。寂靜無根本。無邊不可取。欲性亦如是。爾時林中。二萬天子。詣鼻掬多羅菩薩。來聽法者。聞說是偈。即得無生法忍。 > Answer: If one grasps mind and objects as real, and persons and dharmas as non-empty, even though one practices through myriad kalpas, one will ultimately never realize the fruit of the Way. If one suddenly awakens to selflessness and penetrates deeply into the emptiness of things, then both subject and object vanish together; what would there be that is not realized? It is like fine dust scattered in a fierce gale, or a light skiff following a swift current. One need only fear failing to have faith in the one mind and giving rise to difficulties and obstacles oneself. If one enters the mirror of the source, wherever one goes, what is not complied with? Take, for example, the Bodhisattva Śūra: even though he committed sexual misconduct, he still awakened to non-arising. The nun Prakṛti had no intention to cultivate, yet she also realized the fruit of the Way. How much more so for one who faithfully understands the teaching of the Ekayāna and clearly comprehends one's own mind—how could there be no attainment? > > Some may wonder: "Must one not sever the kleśas?" > > I explain: Simply observe with certitude that killing, stealing, sexual misconduct, and lying arise from the one mind; right where they are, they are tranquil—why would they still need to be severed? Therefore, if one simply understands the one mind, naturally the myriad objects are like illusions. Why? Because all dharmas are produced illusion-like from the mind. Since the mind is formless, how could dharmas have characteristics? Thus the verse of the Acārya Gaocheng says: > "Preaching the teachings originally exhausted the principle of signlessness, > Yet extensive reading originally does not recognize the mind. > Recognize the mind! Understand objects! > Recognizing the mind and understanding objects, the river of dhyāna is calm. > If one can understand objects, one immediately recognizes the mind; > The myriad dharmas are all like the reflections of the Gandharva city." > > The nun Prakṛti was Mātaṅgī. The Śūraṅgamasūtra states that the Buddha said to Ānanda: "Mātaṅgī was still an outcaste woman, with no intention to cultivate; aided secretly by spiritual power, she quickly realized the state beyond learning. How could you śrāvakas in the assembly, seeking the supreme yāna, not be determined to attain Buddhahood? It is like scattering dust in a favorable wind—what danger or hardship is there?" > > The Sūtra on Purifying Karmic Hindrances states: At that time, there was a monk named Vimalaprabha who entered the city of Vaiśālī to beg for food in succession. Because he did not know, he entered a courtesan's house. When Vimalaprabha had entered her house, the courtesan gave rise to a defiled thought and reflected: "I will surely die now unless I engage in sexual intercourse with this monk. If he does not comply with me, I will lose my life." Having had this thought, she immediately closed the door and said to the monk, "I wish to engage in sexual intercourse with the Venerable One. If you do not comply with me, I will surely die." > > Then Vimalaprabha said to the courtesan, "Stop, elder sister! I must not commit such an act now. Why? I must uphold the precepts laid down by the Buddha. I would rather give up my body and life than violate this precept." > > At that time, the courtesan further reflected: "I will now use incantations and herbal drugs to make this monk engage in sexual intercourse with me." She said to the monk, "I cannot now cause you to regress and violate the prohibitory precepts. Just accept the food I offer." She then entered inside the house, cast an incantation over the food, and threw it into the monk's bowl. By the power of the incantation, the monk immediately lost right mindfulness, gave rise to a lustful mind, and it gradually intensified. The courtesan, seeing the change in the monk's facial expression, immediately stepped forward, took his hand, and engaged in sexual intercourse with him. At that time, the monk felt mutual desire and pleasure with that courtesan. Having committed sexual intercourse, he took the begged food and returned to the monastery. Upon arriving at the monastery, he was seized with great distress and remorse, his whole body burning with fever: "Alas! Why did I destroy this body of great precepts? I should not now receive the offerings of others' faith. I am now a precept-breaker and will fall into hell!" > > Then Vimalaprabha spoke to the monks, his fellow practitioners of the brahma-conduct, saying: "I have now broken the precepts. I am no śramaṇa and will surely go to hell." The monks asked Vimalaprabha, "By what cause and condition did you break this precept?" Vimalaprabha related the matter in full. Then his fellow students said to Vimalaprabha, "Benevolent one, you should know that here there is a bodhisattva-mahāsattva named Mañjuśrī who has attained the forbearance of the non-arising of dharmas, who is well able to eradicate the sin of breaking precepts and also cause sentient beings to be free from all hindrances and entanglements. We will now go together with you to the place of the bodhisattva-mahāsattva Mañjuśrī to dispel your distress and remorse." > > Vimalaprabha had still not eaten. Together with the monks, he went to the place of Mañjuśrī, the Dharma Prince. Having arrived, they inquired after him, made offerings, and paid reverence, and then related the above matter in full to Mañjuśrī. Mañjuśrī said to Vimalaprabha, "Eat for now. Having eaten, we should go together to the Tathāgata's place and ask the Tathāgata about this matter. Whatever the Buddha says, we shall uphold together." After the monk had eaten, he went with Mañjuśrī to the Buddha's place. Having arrived, they bowed their heads to the Buddha's feet and sat to one side. At that time, the monk Vimalaprabha was fearful at heart and did not dare to question the Buddha. Thereupon Mañjuśrī arose from his seat, adjusted his robes, bared his right shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and reported the above matter in full to the World-Honoured One. > > At that time, the World-Honoured One asked Vimalaprabha, "Is this truly so with you?" He replied, "It is truly so." The Buddha asked the monk, "Did you originally have the mind intending to commit sexual misconduct?" He replied, "No." The Buddha asked the monk, "If you originally had no such mind, how did you commit it?" The monk replied, "Only later did I give rise to a lustful mind." "So then, monk, was it the mind that committed lust?" He replied, "So it was." The Buddha asked the monk, "Have I not often said that because the mind is defiled, sentient beings are defiled, and because the mind is pure, sentient beings are pure?" He replied, "So it is." The Buddha asked the monk, "What do you think? When you experienced lust in a dream, was the mind aware of it?" He replied, "It was aware." The Buddha asked the monk, "When you previously committed lust, was it not likewise through the mind being aware of it?" He replied, "So it is." "If so, monk, what difference is there between committing lust while awake and in a dream?" The monk replied, "There is no difference between committing lust while awake and in a dream." > > The Buddha said, "What do you think? Did I not say earlier that all dharmas are like a dream?" He replied, "So it is." The Buddha said, "What do you think? Are dharmas that are like a dream real?" He replied, "No." The Buddha asked the monk, "What do you think? Are both the waking mind and the dreaming mind real?" "No, World-Honoured One." The Buddha asked the monk, "If they are not real, are they existent dharmas?" "No, World-Honoured One." The Buddha asked the monk, "What do you think? Do uncreated dharmas have arising?" "No, World-Honoured One." The Buddha asked the monk, "If dharmas have no arising, do they have cessation, bondage, or liberation?" "No, World-Honoured One." The Buddha asked the monk, "What do you think? Since unarisen dharmas do not exist at all, could there be a falling into the three evil paths?" > > The Buddha told the monk, "All dharmas are originally pure in nature. Yet ordinary beings, childish and devoid of wisdom, regarding dharmas that do not exist, do not know them as such; thus they falsely give rise to conceptual discrimination, and on account of conceptual discrimination, they fall into the three evil paths." He further told the monk, "Dharmas are without reality, yet display various things to be done. It is for the sake of ordinary beings attached to rāga, dveṣa, and moha that dharmas are conceptually discriminated; because they do not know them as such, they are not real." He further told the monk, "Dharmas are deceptive, like a mirage. Dharmas are like a dream; being inherently sovereign, they attain purity. Dharmas are ultimately like the moon in the water, like foam and bubbles. Dharmas are tranquil, without the afflictions of old age, sickness, and death. Dharmas cannot be grasped; not being material dharmas, they cannot be seen. Dharmas are without accumulation, like empty space. Dharmas are without nature, transcending all natures. Dharmas are profound, transcending delusions. Dharmas are vast, without location. Dharmas have no doing, being ultimately tranquil. Dharmas have no reliance, their objects being empty. Dharmas have no root, being utterly empty. Dharmas are free from hindrances and entanglements, for the kleśas and saṃyojanas cannot be found. Dharmas are free from blaze, for their nature is unarisen." And so forth, down to: At that time, Vimalaprabha, hearing this Dharma expounded, felt joy in his heart, sorrow and delight intermingling. Shedding tears, he pressed his hands together with palms joined, single-mindedly gazed upon the Buddha, and spoke a gāthā: > "Splendid, World-Honoured One of great merit, > To whom all devas and mortals turn for refuge! > Well awakened to all supreme, wondrous dharmas, > I bow my head to the one who can sever all painful practices." > > Furthermore, the Buddha told Mañjuśrī: In the past there was a Buddha named Vimalaprabha. At that time there was a monk named Śūra who entered the city of Durjaya, begging for food in succession. He arrived at an elder's house. In that family there was a daughter of upright and beautiful appearance. Seeing Śūra, she gave rise to defiled attachment, and even used illness as a pretext to invite Śūra to preach the Dharma. Afterward, Śūra went to her house frequently and became increasingly intimate with her; having met frequently, he lost right mindfulness and gave rise to a lustful mind. He then engaged in sexual intercourse with that girl. His mind became infatuated, and his visits were frequent. At that time, the girl's husband, seeing this monk visiting frequently, gave rise to suspicion and anger in his heart, and devised an expedient means wishing to end his life. The monk Śūra, having heard of this matter, took poison, gave it to the girl, and said to her, "If you truly care for me, you can take this poison to kill your husband." The elder's daughter then mixed the poison into the food and ordered her maidservant: "Take this food and serve it to my husband." When the husband had eaten the food, he immediately died. > > At that time, Śūra, hearing that he had died, gave rise to great remorse in his heart and reflected: "What I have done now is a great and heavy evil. How can I be called a monk? I have committed sexual intercourse and also taken a human life. Being like this now, where can I turn for refuge?" He gave rise to great distress: "If my life ends, I will fall into the evil paths. Who can relieve me of such suffering?" Because of this matter, he ran in terror from one monastery to another, his robes falling to the ground, saying: "Alas! How terrible! I am now a being of hell!" > > At that time, there was a monastery named Himu, in which there was a bodhisattva named Vighuṣṭara. The monk Śūra went into his room and threw his whole body to the ground. Then that bodhisattva asked Śūra, "Why have you thrown your body to the ground?" He replied, "O Venerable, I am now a being of hell." He asked again, "Who has made you a person of hell?" Śūra replied, "I have committed a great sin, violating the precept against sexual misconduct and also taking a human life." Then that bodhisattva said to Śūra, "Monk, do not fear. I have the power now to bestow fearlessness upon you." At that time, Śūra, hearing that bodhisattva's voice bestowing fearlessness, gave rise to joy in his heart, leaping with boundless delight. > > Then the Bodhisattva Vighuṣṭara immediately lifted Śūra from the ground, took him by his right hand, led him to another place, and sat among the trees of the forest. The Bodhisattva Vighuṣṭara then entered the realm of all buddhas, the wondrous gate of the Mahāyāna, the Tathāgata-ratnamudrā-samādhi. Having entered the samādhi, he manifested from his body immeasurable buddha-bodies, all of golden color, with the thirty-two marks, filling the forest trees. At that time, all the buddhas in unison spoke this gāthā: > "All dharmas are like reflections in a mirror, > And also like the moon in the water. > The foolish and deluded minds of ordinary beings > Discriminate moha, dveṣa, and rāga." > And so forth, down to: > "All dharmas are constantly signless, > Tranquil and without root, > Boundless and ungraspable; > The nature of desire is also like this." > > At that time, twenty thousand devaputras in the forest, who had come to the Bodhisattva Vighuṣṭara to listen to the Dharma, heard this gāthā expounded and immediately attained the forbearance of the non-arising of dharmas. > — English (machine translation) (machine translation) - [Previous: 18.10](https://indike.org/pramana/in.bauddha.taisho.2016.18.10) - [Next: 18.12](https://indike.org/pramana/in.bauddha.taisho.2016.18.12) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.2016.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.18.11](https://indike.org/pramana/in.bauddha.taisho.2016.18.11) · Pramāṇa