[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) › 23.33 # 宗鏡錄 23.33 宗鏡錄 23.33 - **Language:** Classical Chinese ### [23.33](https://indike.org/pramana/in.bauddha.taisho.2016.23.33) 答。實有斯理。世況可知。若不直下頓悟自心。功德圓滿。即於心外妄求。徒經劫數。若能內照。如船遇便風。一念圓成所作無滯。如大涅槃經云。譬如有人。在大海中。乘船欲渡。若得順風。須臾之間。則能得過無量由旬。若不得者。雖復久住。經無量歲不離本處。有時船壞。沒水而死。眾生如是。在於愚癡生死大海。乘諸行船。若得值遇大般涅槃猛利之風。則能疾到無上道岸。若不值遇當久流轉無量生死。或時破壞。墮於地獄畜生餓鬼。故知不遇宗鏡之風。有為行船。終不能速度生死之波。直至涅槃之岸。有茲大利。廣集無勞。唯囑後賢。轉相傳授。如法句經云。善知識者。有大功德。能令汝等。於貪欲瞋恚愚癡邪見。五欲五蓋眾塵勞中。建立佛法。不起一心。得大功德。譬如有人。持堅牢船。渡於大海。不動身心。而到彼岸。故知入宗鏡中。即凡即聖。可謂不斷煩惱而入涅槃。不斷五欲而淨諸根矣。所以華嚴論云。十住初位。以無作三昧。自體應真。煩惱客塵。本無體性。唯真體用。無貪瞋癡。任運即佛。故一念相應一念佛。一日相應一日佛。此宗鏡錄中。前後皆悉微細委曲。一一直指示了。見即便見。不在意思。纔信入時。理行俱備。終不更興惡行。似有纖疑。若不如然爭稱圓頓。以了心外無境故。則念念歸宗。何有虛幻能惑。所以寶藏論云。一切如幻。其幻不實。知幻是幻。守真抱一。又如學人問大梅和尚。師常言神性獨立。學人不識。乞師指示。答。阿誰教汝問。問。莫不問者便是不。答。若不是。是阿誰能如是問。問。神性非是聲色。師所示。問者是神性。學人只識得聲色。不識真性。乞師指示。如何得識。答。譬如大寶藏。眾寶皆具足。上福德人見。直捉得明月寶珠。薄福德者。只見銅鐵之類。非是藏中無寶。亦非主藏者不與。我如今向汝道。性不是聲色。汝只見聲色。我亦無過。汝知麼。此神性。火不能燒。水不能溺。須臾能到千里萬里。山河石壁不能礙。汝如今揚眉動目彈指謦咳。口喃喃問答。總是此性。喚作大道。常在目前。雖在目前難覩。汝若疑惑不信受。破法墮惡道。若是上根者。聞言下便會。更不作諸惡。喚作一受不退常寂然。中根者。親近善知識。近於智者。數數聞說。不久還會。若是下根。千遍萬遍與說。元來不會。雖然記得少許。如破布裹明珠。出門還漏却。汝知麼。佛道不遠。迴心即是。若悟則剎那。不悟恒沙劫。 > Answer: There is truly this principle, and worldly metaphors can make it known. If one does not directly and suddenly awaken to one's own mind, completely fulfilled in merit and virtue, one vainly seeks outside the mind, traversing kalpas in vain. If one can reflect within, it is like a ship encountering a favorable wind: in a single thought-moment all is fully accomplished, and what is done meets no obstruction. As the Mahāparinirvāṇa-sūtra says: 'For example, it is like a person in the great ocean who boards a ship wishing to cross over. If he gets a favorable wind, within a moment he can cross immeasurable yojanas. If he does not get one, then although he stays long, passing immeasurable years, he does not depart from the original place; sometimes the ship is destroyed, and he drowns in the water and dies. Sentient beings are like this: in the great ocean of foolishness, birth, and death, they board the ship of all conditioned actions. If they happen to encounter the fierce wind of the Mahāparinirvāṇa, they can swiftly reach the shore of the unsurpassed Way. If they do not encounter it, they will long wander through immeasurable births and deaths, or at times be destroyed and fall into the hells, animals, and hungry ghosts.' Therefore, we know that without encountering the wind of the Source Mirror, the ship of conditioned actions will ultimately be unable to swiftly cross the waves of birth and death and go straight to the shore of nirvāṇa. Having this great benefit, collecting widely is without toil. I only entrust it to future worthies to transmit it in succession. As the Dharmapada says: 'A good friend has great merit and virtue; he can cause you, amidst rāga, dveṣa, moha, false views, the five desires, the five hindrances, and all afflictive toils, to establish the Buddhadharma without giving rise to a single mind, obtaining great merit and virtue. For example, it is like a person who takes a sturdy ship to cross the great ocean, reaching the other shore without moving body or mind.' Therefore, we know that entering into the Source Mirror, the ordinary is the sage; this may be called entering nirvāṇa without cutting off kleśas, and purifying all sense faculties without cutting off the five desires. Thus the Huayan lun says: 'At the initial stage of the ten abodes, by means of unconditioned samādhi, one's own substance corresponds to the real. The adventitious defilements of kleśas originally have no substantial nature; there is only the real substance and function, free from rāga, dveṣa, and moha. Spontaneously, this is Buddha. Therefore, corresponding in a single thought-moment is a Buddha for a single thought-moment; corresponding for a single day is a Buddha for a single day.' In this Record of the Mirror of the Source, it has been subtly and elaborately explained from beginning to end, pointing directly to each and every point. See it and one sees it immediately; it does not lie in deliberate thinking. The moment one has faith and enters, principle and practice are both complete, and one will never again give rise to evil conduct, as if having the slightest doubt. If it were not like this, how could it be called complete and sudden? Because one understands that there are no objects outside the mind, in thought after thought one returns to the Source; what illusion could deceive? Therefore the Baocang lun says: 'Everything is like an illusion, and its illusion is not real. Knowing the illusion to be an illusion, preserve the real and embrace the One.' Furthermore, for instance, a student asked Venerable Damei: 'The Master always says that the spiritual nature stands alone and independent. This student does not recognize it; I beg the Master to indicate it.' He answered: 'Who instructed you to ask?' The student asked: 'Could it be that the one asking is precisely it?' He answered: 'If it were not it, who is it that could ask like this?' The student asked: 'The spiritual nature is not sound and form. The Master indicated that the one asking is the spiritual nature, but this student only recognizes sound and form, not the true nature. I beg the Master to indicate: how can I come to recognize it?' He answered: 'For example, it is like a great treasure store in which all jewels are fully present. A person of superior merit sees it and directly grasps the bright moon pearl; one of meager merit only sees copper, iron, and the like. It is not that there are no jewels in the treasury, nor is it that the master of the treasury does not give them. Now I say to you: nature is not sound and form, but you only see sound and form; I too have no fault. Do you know? This spiritual nature cannot be burned by fire, cannot be drowned by water, in an instant can reach a thousand or ten thousand miles, and mountains, rivers, and stone walls cannot obstruct it. Right now, your raising eyebrows, moving eyes, snapping fingers, clearing the throat, and mumbling questions and answers with your mouth—all of this is this nature. It is called the Great Way, always present before your eyes. Although before your eyes, it is difficult to see. If you doubt and do not faithfully accept it, you will destroy the Dharma and fall into the evil destinies. If one is of superior capacity, upon hearing these words one immediately understands, never again performing any evil; this is called once received, never retrogressing, eternally tranquil. One of middling capacity draws close to good friends, draws near to the wise, repeatedly hears the explanation, and before long also understands. If one is of inferior capacity, though told a thousand or ten thousand times, originally does not understand; though remembering a little, it is like wrapping a bright pearl in tattered cloth: stepping out the door, it is dropped and lost. Do you know? The Buddha Way is not far; turning the mind is it. If awakened, it is an instant; if unawakened, an eternity of kalpas as sands of the Ganges.' > — English (machine translation) (machine translation) - [Previous: 23.32](https://indike.org/pramana/in.bauddha.taisho.2016.23.32) - [Next: 23.34](https://indike.org/pramana/in.bauddha.taisho.2016.23.34) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.2016.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.23.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.23.33](https://indike.org/pramana/in.bauddha.taisho.2016.23.33) · Pramāṇa