[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) › 40.13.2 # 宗鏡錄 40.13.2 宗鏡錄 40.13.2 - **Language:** Classical Chinese ### [40.13.2](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.2) 得果止除四住。 別人雖勝二乘。 修因則偏。 其門又拙。 非佛所讚。 皆不及初隨喜一念圓信之人。 又止觀云。 能如是入唯心觀者。 則具一切法門。 該括周備。 規矩。 初心送行人。 到彼薩雲蓋。 如來積劫之所勤求。 道場之所妙悟。 正在茲乎。 故知萬途雖別。 一性無差。 若未歸此自心之性。 終非究竟。 凡有所作。 心境不亡。 皆墮輪迴。 不入真實。 如大智度論云。 復次如水性下流故。 會歸於海。 合為一味。 諸法亦如是。 一切總相別相。 皆歸法性。 同為一相。 是名為法性。 如金剛在山頂。 漸漸穿下。 至金剛地際。 到自性乃止。 諸法亦如是。 智慧分別推求已到如中。 從如入自性。 如無本末生滅諸法戲論。 是名為法性。 又如犢子。 周章鳴喚。 得母乃止。 諸法亦如是。 種種別異。 取捨不同。 得到自性乃止。 無復過處。 是名法性。 如一切菩薩求道修行。 若未到宗鏡。 心終不止。 所以宗鏡略有二意。 一為頓悟知宗。 二為圓修辦事。 如首楞嚴經云。 佛責阿難言。 非汝歷劫辛勤證修。 雖復憶持十方如來十二部經清淨妙理。 如恒河沙。 只益戲論。 汝雖談說因緣自然。 決定明了。 人間稱汝多聞第一。 以此積劫多聞熏習。 不能免離摩登伽難。 何須待我佛頂神呪。 摩登伽心婬火頓歇。 得阿那含。 於我法中。 成精進林。 愛河乾枯。 令汝解脫。 是故阿難。 汝雖歷劫。 憶持如來祕密妙嚴。 不如一日修無漏業。 遠離世間憎愛二苦。 如摩登伽。 宿為婬女。 由神呪力。 消其愛欲。 法中今名性比丘尼。 與羅睺母耶輸陀羅。 同悟宿因。 知歷世因。 貪欲為苦。 一念熏修無漏善故。 或得出纏。 或蒙授記。 如何自欺。 尚留觀聽。 乃至阿難等既開悟。 後重請妙修行路。 如經云。 世尊。 我今雖承如是法音。 知如來藏妙覺明心。 遍十方界。 含育如來十方國土。 清淨寶嚴。 妙覺王剎。 如來復責多聞無功。 不逮修習。 我今猶如旅泊之人。 忽蒙天王賜以華屋。 雖獲大宅。 要因門入。 唯願如來。 不捨大悲。 示我在會。 諸蒙闇者。 捐捨小乘。 畢獲如來無餘涅槃。 本發心路。 乃至佛告阿難。 汝等若欲捐捨聲聞。 修菩薩乘。 入佛知見。 應當審觀因地發心。 與果地覺為同為異。 阿難。 若於因地。 以生滅心。 為本修因。 而求佛乘不生不滅。 無有是處。 以是義故。 汝當照明諸器世間可作之法。 皆從變滅。 阿難。 汝觀世間可作之法。 誰為不壞。 然終不聞爛壞虛空。 何以故。 空非可作。 由是始終無壞滅故。 釋曰。 詳夫諸大乘經。 祖佛正意。 凡從今日去紹佛乘人。 先須得本。 悟自真心不生不滅為因。 然後以無生之旨。 遍治一切。 所以華嚴論云。 若有習氣。 還以佛知見治之。 若不入佛知見。 設有修行。 但成折伏。 終不能入諸佛駛水之流。 如法華明。 開示悟入佛之知見。 只是於眾生心中。 而論開示。 以佛知見蘊在眾生心故。 若宗門中。 從上亦云。 先須知有。 然後保任。 又云。 頭尾須得相稱。 不可理行有闕。 心口相違。 入我宗中。 無有是處。 若未悟自心無生之理。 唯以生滅心為因。 欲求無生之果。 如蒸砂作飯。 種苦求甘。 因果不同。 體用俱失。 邪修妄習。 猶九十六種。 揑目生華。 趣寂執權。 似三乘道人。 勞神費力。 若入宗鏡。 理行俱圓。 可謂二見之良醫。 釋真之皎日矣。 故大涅槃經云。 譬如霧露。 勢雖欲住。 不過日出。 日既出已。 消滅無餘。 善男子。 是諸眾生所有惡業。 亦復如是。 住世勢力。 不過得見大涅槃日。 是日既出。 悉能除滅一切惡業。 夫未遇宗鏡正法之日。 一心實智之海。 > The attainment of the fruit merely eradicates the four abidings \[of kleśa\]. Although persons of the Separate \[Teaching\] surpass the two vehicles, their cultivation of the cause is biased and their approach is clumsy; they are not praised by the Buddha, and all are inferior to a person of the initial rejoicing with a single thought of complete faith. Furthermore, the Zhiguan says: 'If one can enter the contemplation of mind-only in this way, one is fully endowed with all teaching-gates, comprehensively complete in rules and standards; from the initial mind it conveys practitioners to that parasol of sarvajñatā. That which the Tathāgatas diligently sought through accumulated kalpas and wonderfully awakened to in the place of enlightenment lies precisely herein!' Hence we know that although the myriad paths differ, the one nature is without disparity. If one has not returned to this nature of one's own citta, it is ultimately not consummate; in whatever one undertakes, if mind and object are not extinguished, all falls into saṃsāra and does not enter reality. As the Mahāprajñāpāramitopadeśa says: 'Furthermore, just as water by nature flows downward, gathers and returns to the ocean, merging into a single flavor, all phenomena are also like this: all general characteristics and particular characteristics return to the reality-nature (dharmatā) and become of one same characteristic; this is called the reality-nature. Just as a vajra on a mountain peak gradually bores downward until it reaches the vajra ground-limit, stopping only when it reaches its own nature, all phenomena are also like this: when wisdom's discrimination and analytical inquiry have arrived in Suchness, from Suchness it enters the self-nature; Suchness is without the proliferation of phenomena with beginning and end, arising and ceasing—this is called the reality-nature. Again, just as a calf that wanders about crying stops only when it finds its mother, all phenomena are also like this: diverse and distinct, varying in acceptance and rejection, they stop only upon arriving at their self-nature, beyond which there is no further place—this is called the reality-nature.' Just as when all bodhisattvas seek the path and cultivate practice, if they have not arrived at the mirror of the source, their minds ultimately do not rest. Therefore, the mirror of the source has, in brief, two purports: first, to achieve sudden awakening and know the source; second, to cultivate completely and accomplish the matter. As the Śūraṅgamasūtra says, the Buddha reproached Ānanda, saying: 'It is not that you have through kalpas of toilsome effort realized and cultivated \[the path\]. Even though you remember and retain the pure, wonderful principles of the twelve divisions of scriptures of the tathāgatas of the ten directions like the sands of the Ganges, it only increases playful proliferation (prapañca). Although you expound causes and conditions and spontaneity, clearly and decisively understood, so that people in the world call you foremost in hearing much, this accumulation of hearing much and perfuming over kalpas could not deliver you from the difficulty with Mātāṅgī. Why did it have to await my Buddha-uṣṇīṣa divine dhāraṇī, so that the fire of lust in Mātāṅgī's citta suddenly subsided, and she attained the anāgāmin fruit, becoming a forest of vigor within my Dharma, with the river of craving drying up and bringing you liberation? Therefore, Ānanda, though you have through kalpas remembered and retained the Tathāgata's secret, wonderful adornments, it is not equal to a single day cultivating untainted karma, leaving far behind the two sufferings of worldly hatred and love. For instance, Mātāṅgī had in past lives been a courtesan; through the power of the divine dhāraṇī her lustful craving was dissolved, and now within the Dharma she is named the bhikṣuṇī Prakṛti. Together with Rāhula's mother, Yaśodharā, they awakened alike to their past causes and knew that the cause across successive lives of lustful desire was suffering. Because of a single thought of perfuming and cultivating untainted good, one escaped the entanglement and one received the prediction \[of enlightenment\]. Why do you deceive yourself and still tarry in looking and listening?' And further, once Ānanda and the others had awakened, they repeatedly asked again for the wonderful path of practice, as the sūtra says: 'World-Honoured One, though I have now received such Dharma-voice and know the Tathāgatagarbha wonderful enlightened luminous mind pervades the realms of the ten directions, holding and nurturing the Tathāgata's lands of the ten directions, the pure and jewel-adorned lands of the King of Wonderful Enlightenment, the Tathāgata again reproaches much hearing as ineffective and not equaling practical cultivation. I am now like a wandering traveler who is suddenly bestowed a magnificent mansion by a heavenly king; though having obtained the great residence, one must enter through a gate. We only pray that the Tathāgata will not abandon great compassion, but reveal to those of us in the assembly who are benighted the path of original resolve whereby we cast away the lesser vehicle and ultimately attain the Tathāgata's nirvāṇa without remainder.' And then the Buddha told Ānanda: 'If you wish to cast away the śrāvaka \[vehicle\], cultivate the bodhisattva vehicle, and enter the Buddha's vision and knowledge, you should carefully observe whether the resolve on the causal ground and the enlightenment on the fruitional ground are identical or different. Ānanda, if on the causal ground one takes an arising and ceasing citta as the foundational cause of cultivation and seeks the unarising and unceasing Buddha vehicle, there is no such possibility. For this reason, you should clearly comprehend that the fabricated phenomena of the receptacle worlds all undergo alteration and destruction. Ānanda, look at the fabricated phenomena of the world: which of them is indestructible? Yet one never hears of space rotting away and being destroyed. Why is this? Space is not something that can be fabricated; hence from beginning to end it has no destruction.' Explanation: Examining the correct purport of the various Mahāyāna sūtras, patriarchal teachers, and buddhas, whoever from this day forward succeeds to the Buddha vehicle must first attain the root: awaken to one's own true citta being unarising and unceasing as the cause, and thereafter cure everything universally with the principle of the unarising. Therefore the Huayan lun says: 'If there are residual habit-energies, cure them again with the Buddha's vision and knowledge. If one does not enter the Buddha's vision and knowledge, even if one has practice, it merely results in subjugation; ultimately one cannot enter the swift current of the buddhas.' As the Lotus \[Sūtra\] clarifies: 'Opening, displaying, awakening to, and entering the vision and knowledge of the buddhas'—it discusses opening and displaying solely within the citta of sentient beings, because the Buddha's vision and knowledge are contained in the citta of sentient beings. If in the Chan lineage, it has also been said from the predecessors down: 'One must first know it exists, and thereafter maintain it.' It is also said: 'Head and tail must match; there must not be any lack in principle or practice, nor should mind and mouth contradict each other. To enter our school \[otherwise\] is impossible.' If one has not awakened to the unarising principle of one's own citta, but merely takes the arising and ceasing citta as the cause and wishes to seek the unarising fruit, it is like steaming sand to make rice, or planting bitterness to seek sweetness: cause and fruit differ, and substance and function are both lost. Heterodox cultivation and erroneous habituation are like the ninety-six kinds \[of non-Buddhists\], rubbing the eyes to produce illusory flowers; inclining toward quiescence and grasping the expedient is like the followers of the three vehicles, toiling their spirit and expending their strength. If one enters the mirror of the source, principle and practice are both rounded and complete; it may be called a good physician for the two views, a brilliant sun that reveals the truth. Therefore the Mahāparinirvāṇasūtra says: 'For example, although the force of mist and dew wishes to abide, it cannot exceed the rising of the sun; once the sun has risen, they are extinguished without remainder. Good sons, all the evil karma of these sentient beings is also like this: its abiding force in the world cannot exceed beholding the sun of the Great Nirvāṇa; once this sun has risen, it can completely eradicate all evil karma.' When one has not yet encountered the sun of the correct Dharma of the mirror of the source, the ocean of the true wisdom of the one mind— > — English (machine translation) (machine translation) - [Previous: 40.13.1](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.1) - [Next: 40.13.3](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.3) - [Up: 40.13](https://indike.org/pramana/in.bauddha.taisho.2016.40.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.40.13.2) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.17.73) — 道世, Classical Chinese - [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799.4.387) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.40.13.2](https://indike.org/pramana/in.bauddha.taisho.2016.40.13.2) · Pramāṇa