[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) › 30.3.1 # 宗鏡錄 30.3.1 宗鏡錄 30.3.1 - **Language:** Classical Chinese ### [30.3.1](https://indike.org/pramana/in.bauddha.taisho.2016.30.3.1) 答。 覺王。 最後慈勅。 唯令於念處修真。 首祖當初所傳。 只但指人心是佛。 若能信受。 是真報恩。 示他則不負前機。 自究則剋成大事。 如智者觀心論偈云。 大師將涅槃。 慈父有遺囑。 四念處修道。 當依木叉住。 我等非佛子。 不念此遺囑。 乘緩內無道。 戒緩墮三塗。 由不問觀心。 令他信漸薄。 烏鵶不施食。 豈報白鵶恩。 非但田不良。 無平等種子。 法雨若不降。 法種必燋枯。 各無來世糧。 失三利致苦。 大法將欲頹。 哀哉見此事。 為是因緣故。 須造觀心論。 平等真法界。 無行亦無到。 若能問觀心。 能行亦能到。 即是四念處。 能依木叉住。 乘急內有道。 戒急生人天。 此是真佛子。 不乖慈父囑。 天龍皆慶喜。 一切豈不忻。 能報白鵶恩。 普施烏鵶食。 既有好良田。 有平等種子。 法雨應時降。 法種皆生長。 各有未來資。 俱獲三利樂。 為是因緣故。 須造觀心論。 諸來求法者。 欲聞無上道。 不知問觀心。 聞慧終不發。 諸來求法者。 欲思無上道。 不知問觀心。 思慧終不生。 諸來求法者。 欲修無上道。 不知問觀心。 修慧終不成。 諸來求法者。 勤修四三昧。 不知問觀心。 困苦無所獲。 諸來求法者。 多聽得言語。 不知問觀心。 未得真實樂。 諸來求法者。 修三昧得定。 不知問觀心。 盲禪無所見。 諸來求法者。 欲懺悔眾罪。 不知問觀心。 罪終難得脫。 諸來求法者。 意欲離煩惱。 不知問觀心。 煩惱終不滅。 諸來求法者。 本欲利益他。 不知問觀心。 退轉令他謗。 諸來求法者。 欲興顯佛法。 不知問觀心。 退還大污損。 如此眾得失。 非偈可具傳。 有此諸得失。 無人覺悟者。 為是因緣故。 須造觀心論。 末世修觀心。 得邪定發見。 辯才無窮盡。 自謂人間寶。 無智者鼻嗅。 野狐氣衝眼。 舉尾共却行。 次第墮坑殞。 為是因緣故。 須造觀心論。 守鼻隅安般。 及修不淨觀。 安般得四禪。 不免泥犁苦。 不淨謂無學。 覆鉢受女飯。 設得隨禪生。 墮長壽天難。 為是因緣故。 須造觀心論。 依事法用心。 無慧發鬼定。 顯異動物心。 事發壞佛法。 命終生鬼趣。 九十六眷屬。 像法決定明。 三師破佛法。 為是因緣故。 須造觀心論。 內心不為道。 邪諂念名利。 詐現坐禪相。 得名利眷屬。 事發壞他信。 毀損佛正道。 此是扇提羅。 死墮無間獄。 為是因緣故。 須造觀心論。 說法得解脫。 聽法眾亦然。 不知問觀心。 如貧數他寶。 說者問觀心。 無說亦無示。 聽者問觀心。 無聞亦無得。 為是因緣故。 須造觀心論。 戒為制心馬。 雖持五部律。 不知問觀心。 心馬終不調。 律住持佛法。 解外不解內。 淨名訶上首。 乃名真奉律。 為是因緣故。 須造觀心論。 誦經得解脫。 非為世財利。 若能問觀心。 破一微塵中。 出大千經卷。 受持讀誦者。 聞持無遺忘。 心開得解脫。 為是因緣故。 須造觀心論。 勸化修供養。 興顯安行人。 密心為自利。 倚託以資身。 壤他喜捨善。 駝驢以償人。 若能問觀心。 即如駝驃也。 為是因緣故。 須造觀心論。 諸道各有法。 了不自尋研。 忽窺窬釋教。 動經十數年。 非但彼法拙。 亦有謀壞心。 此是迦毘梨。 仙聖豈聽說。 為是因緣故。 須造觀心論。 富貴而無道。 多增長憍逸。 若能問觀心。 得真法富貴。 雖高而不危。 雖滿而不溢。 不著世富貴。 心常在道法。 為是因緣故。 須造觀心論。 貧賤多姧諂。 窺窬造眾惡。 現被王法治。 死墮三惡道。 若能問觀心。 即安貧養道。 有道即真實。 無為即富樂。 為是因緣故。 須造觀心論。 四眾皆佛子。 無非是法親。 因執善法諍。 > Answer: The King of Awakening, in his final compassionate instruction, only commanded cultivating the real in the stations of mindfulness (smṛtyupasthāna). What the First Patriarch originally transmitted was merely pointing directly to human citta as buddha. If one can faithfully accept this, that is true requital of kindness. Showing it to others does not fail their capacity; investigating it oneself definitively accomplishes the great matter. As the verses in Master Zhiyi's \*Treatise on Contemplating the Mind\* state: > > “When the Great Master was about to enter nirvāṇa, > The Compassionate Father left his testament: > ‘Cultivate the path in the four stations of mindfulness; > You should abide relying on the prātimokṣa.’ > We are not sons of the Buddha: > We do not keep this testament in mind. > Slack in the vehicle, inwardly there is no path; > Slack in the precepts, one falls into the three miserable destinies. > Because one does not ask about contemplating the mind, > One causes others' faith gradually to diminish. > If one does not feed the black crows, > How can one requite the kindness of the white crow? > Not only is the field infertile, > There is no seed of impartiality. > If the rain of Dharma does not fall, > The seed of Dharma will surely wither and scorch. > Each lacks provisions for the future life, > Losing the three benefits and incurring suffering. > The Great Dharma is on the verge of ruin— > How lamentable to witness this matter! > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > The impartial, true dharmadhātu > Has neither practice nor arrival. > If one can ask about contemplating the mind, > One can practice and can arrive. > This is itself the four stations of mindfulness, > Being able to abide relying on the prātimokṣa. > Zealous in the vehicle, inwardly there is the path; > Zealous in the precepts, one is born among humans and devas. > This is a true son of the Buddha, > Not going against the Compassionate Father's behest. > Devas and nāgas all rejoice; > How could all beings not be delighted? > One can requite the kindness of the white crow, > And universally give food to the black crows. > Since there is a good and fertile field, > There are seeds of impartiality. > The rain of Dharma falls in due season, > And the seeds of Dharma all grow. > Each has provisions for the future, > Together obtaining the joy of the three benefits. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > All those who come seeking the Dharma, > Wishing to hear the unsurpassed path, > Do not know to ask about contemplating the mind: > The wisdom arisen from hearing never unfolds. > All those who come seeking the Dharma, > Wishing to reflect upon the unsurpassed path, > Do not know to ask about contemplating the mind: > The wisdom arisen from reflection never arises. > All those who come seeking the Dharma, > Wishing to cultivate the unsurpassed path, > Do not know to ask about contemplating the mind: > The wisdom arisen from cultivation is never perfected. > All those who come seeking the Dharma, > Diligently cultivating the four samādhis, > Do not know to ask about contemplating the mind: > Worn out in distress, they achieve nothing. > All those who come seeking the Dharma, > Hearing much and gaining verbal fluency, > Do not know to ask about contemplating the mind: > They have not yet attained true joy. > All those who come seeking the Dharma, > Cultivating samādhi and attaining concentration, > Do not know to ask about contemplating the mind: > In blind dhyāna they see nothing. > All those who come seeking the Dharma, > Wishing to repent their many sins, > Do not know to ask about contemplating the mind: > Their sins in the end are difficult to be freed from. > All those who come seeking the Dharma, > Wishing in their minds to be free from kleśas, > Do not know to ask about contemplating the mind: > The kleśas are never extinguished in the end. > All those who come seeking the Dharma, > Originally wishing to benefit others, > Do not know to ask about contemplating the mind: > Falling back, they cause others to slander. > All those who come seeking the Dharma, > Wishing to promote and manifest the Buddha-Dharma, > Do not know to ask about contemplating the mind: > Falling back, they greatly soil and harm it. > Such manifold gains and losses > Cannot be fully conveyed in verse. > Though there are these various gains and losses, > No one awakens to them. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > Cultivating the contemplation of mind in the final age, > Attaining corrupt concentration and producing views, > Their eloquence is inexhaustible, > And they consider themselves treasures among men. > Smelling with the snout of one devoid of wisdom, > The wild fox's stench strikes the eyes; > Raising their tails, they retreat together, > Falling one after another into the pit to perish. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > Guarding the tip of the nose in ānāpāna, > And cultivating the contemplation of the impure: > Attaining the four dhyānas through ānāpāna, > One does not escape the suffering of niraya; > Deeming the impure to be the state of no-more-learning, > Inverting the bowl and receiving food from women, > Even if born following dhyāna, > One falls into the disaster of the heavens of long life. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > Relying on phenomenal methods to apply the mind, > Lacking wisdom, ghost concentration arises; > Manifesting abnormalities to agitate people's minds, > When the matter comes to light, it destroys the Buddha-Dharma. > When life ends, one is born in the ghost realm > As one of the ninety-six retinues. > The seminal period of the semblance Dharma clearly reveals > Three masters who ruin the Buddha-Dharma. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > The inner mind is not for the sake of the path; > Deviously and flatteringly thinking of fame and gain, > Falsely displaying the appearance of sitting in dhyāna, > One gains fame, gain, and a retinue. > When the matter comes to light, it destroys others' faith, > Damaging the correct path of the Buddha: > This is a śāṇḍila; > Upon dying, one falls into the Avīci hell. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > By expounding the Dharma, one attains liberation; > For the assembly hearing the Dharma it is also thus. > Not knowing to ask about contemplating the mind, > It is like a poor person counting others' treasures. > If the speaker asks about contemplating the mind, > There is neither expounding nor indicating; > If the listener asks about contemplating the mind, > There is neither hearing nor attaining. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > The precepts are for reining the horse of the mind; > Though keeping the Vinaya of the five divisions, > If one does not know to ask about contemplating the mind, > The horse of the mind will never be tamed in the end. > The Vinaya maintains the Buddha-Dharma; > Understanding the external without understanding the internal, > Vimalakīrti rebuked the foremost disciple: > Only that is named truly upholding the Vinaya. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > Reciting sūtras, one attains liberation; > It is not for worldly wealth and gain. > If one can ask about contemplating the mind, > From within a single dust mote > Issue the sūtra scrolls of the great trichiliocosm. > Those who uphold, read, and recite them, > Hear and retain them without forgetting, > Their minds opening, attain liberation. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > Exhorting and transforming to cultivate offerings, > Promoting and displaying them to establish practitioners, > With secret intentions for personal gain, > Relying upon it to support oneself, > Ruining others' wholesome giving of joy, > One must repay people as camels and donkeys. > If one can ask about contemplating the mind, > It is just like the steed of camels. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > The various paths each have their methods, > Yet they completely fail to investigate them themselves; > Suddenly prying into the Śākya teachings, > It quickly takes ten or several tens of years. > Not only are their doctrines clumsy, > They also harbor minds scheming destruction: > This is Kapila; > How could sages and immortals listen to their explanation? > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > Wealthy and noble yet lacking the path, > They mostly increase arrogance and indulgence. > If one can ask about contemplating the mind, > One attains the wealth and nobility of the true Dharma: > Though high, one is not in danger; > Though full, one does not overflow; > Unattached to worldly wealth and nobility, > The mind constantly abides in the Dharma of the path. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > Poor and lowly, they are mostly deceitful and flattering; > Spying around, they commit manifold evils, > Presently punished by the king's law, > At death falling into the three bad destinies. > If one can ask about contemplating the mind, > One is at peace with poverty and nurtures the path. > Possessing the path, one is true and real; > Unconditioned, one is wealthy and joyful. > It is for this reason > That I must compose the \*Treatise on Contemplating the Mind\*. > The four assemblies are all sons of the Buddha; > None are not Dharma relatives. > Yet clinging to wholesome dharmas, they dispute.” > — English (machine translation) (machine translation) - [Previous: 30.2](https://indike.org/pramana/in.bauddha.taisho.2016.30.2) - [Next: 30.3.2](https://indike.org/pramana/in.bauddha.taisho.2016.30.3.2) - [Up: 30.3](https://indike.org/pramana/in.bauddha.taisho.2016.30.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.30.3.1) — English, machine translation ## Linked texts (1) - [觀心論](https://indike.org/pramana/in.bauddha.taisho.1920.1.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.30.3.1](https://indike.org/pramana/in.bauddha.taisho.2016.30.3.1) · Pramāṇa