[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) › 41.31 # 宗鏡錄 41.31 宗鏡錄 41.31 - **Language:** Classical Chinese ### [41.31](https://indike.org/pramana/in.bauddha.taisho.2016.41.31) 答。顯宗破執。權拂學路討論。達旨。融通。非離文字解脫。法華經云。若有利根。智慧明了。多聞強識。乃可為說。大凡參玄之士。須具二眼。一己眼明宗。二智眼辯惑。所以禪宗云。單明自己。不了目前。如此之人。只具一眼。理孤事寡。終不圓通。隻翼單輪。豈能飛運。若執只要單刀直入。不用廣參者。則善財初見妙德發明之後。不合遍參法界。故知初後心等。理行同時。所以善財至彌勒佛果圓後。却指再見初友文殊。如先德云。文殊之妙智。宛是初心。普賢之玄門曾無別體。是則理事冥齊於一旨。本末匪越於剎那。曷乃守一疑諸。頓迷法界。捨此取。彼宰割虛空。又若以智慧為非。則大智文殊。不應稱法王之子。若以多聞是過。則無聞比丘。不合作地獄之人。應須以智慧合其多聞。終不執詮而認指。以多聞而廣其智慧。免成孤陋而面牆。所以云。有智無行。國之師。有行無智。國之用。有智有行。國之寶。無智無行。國之賊。是以智應須學。行應須修。闕智則為道之讎。無行乃國之賊。當知名相關鎖。非智鑰而難開。情想句牽。匪慧刀而莫斷。應須責躬省已。策發進修。是以復圓通之人。豈墮絕言之見。發菩提之者。不生斷滅之心。若能直了自心。即是單刀直入。最為省要。以一解千從。攝法無餘故。亦是教外別傳。離此別無奇特。又此宗鏡大意。以妙悟見諦為期。不取依通齊文作解。法既真實。行須契同。唯在心知。不俟言說。為未了者。亦不絕言。究竟相應。終須親省。此是十方諸佛同證同說。古今不易。一際法門。如經云。我不見有一佛國土。其中如來不說此法。是以佛佛道同。心心理合。故知離宗鏡外。無法可說。以凡有言教。俱不出平等性故。終無有二。所以經云。如大師子。殺香象時。皆盡其力。殺兔亦爾。不生輕想。諸佛如來。亦復如是。為諸菩薩。及一闡提。演說法時。功用無二。仰唯聖旨。鑒誡昭然。豈可於平等至教之中起差別解耶。於一真眾生界中生勝劣見耶。若入宗鏡之中。自免斯咎。今所錄者。一一皆是古佛聖教。於無量億劫。捨無數身命。普為一切眾生。求此難得阿耨多羅三藐三菩提法。付囑諸大菩薩。為末代求無上菩提之人。千途異說。共顯一心。云何負恩。不生信受。如智度論云。諸摩訶衍經。皆名為法。此中求法者。書寫讀誦。正憶念。如是等。治眾生心病故。集諸法藥。不惜身命。如釋迦文佛。本為菩薩時。名曰樂法。時世無佛。不聞善語。四方求法。精勤不懈。了不能得。爾時魔變作婆羅門。而語之言。我有佛所說一偈。汝能以皮為紙。以骨為筆。以血為墨。書寫此偈。當以與汝。樂法即時自念。我世世喪身無數。不得是利。即自剝皮。曝之令乾。欲書其偈。魔便滅身。是時佛知其志心。即從下方踊出。為說深法。即得無生法忍。又如薩陀波崙。苦行求法。如釋迦文菩薩。五百釘釘身。為求法故。又如金堅王。割身。五百處為燈炷。投巖入火。如是等種種難行苦行。為眾生求法。故知善知識者。難得遭逢。譬如梵天投一芥子。安下界針鋒之上猶易。值明師道友得聞正法甚難。如西天九十六種外道。皆求出離。因遇邪師。反沈生死。是以涅槃經云。具四因緣。能證涅槃之道。一者親近善友。二者聽聞正法。三者如理思惟。四者如說修行。若不遇善友。不得聞王法。何者。因聞正法。則能思惟信入。正念修行。有如是法利。應須殷重。生難遭想。摧我慢心。乃至遇經卷得聞。或因人舉示。如有悟入之處。皆是我師。況此宗鏡。唯錄要文。可謂端拱坐參。不出門而知天下。易辦成現。弗動足而到龍宮。是以華嚴經云。善男子。善知識者。如慈母。出生佛種故。如慈父。廣大利益故。如乳母。守護不令作惡故。如教師。示其菩薩所學故。如善導。能示波羅蜜道故。如良醫。能治煩惱諸病故。如雪山。增長一切智藥故。如勇將。殄除一切怖畏故。如濟客。令出生死瀑流故。如船師。令到智慧寶洲故。善男子。常當如是正念思惟諸善知識。復次善男子。汝承事一切善知識。應發如大地心。荷負重任無疲倦故。應發如金剛心。志願堅固不可壞故。應發如鐵圍山心。一切諸苦無能動故。應發如給侍心。所有教令皆隨順故。應發如弟子心。所有訓誨無違逆故。應發如僮僕心。不厭一切諸作務故。應發如養母心。受諸勤苦不告勞故。應發如傭作心。隨所受教無違逆故。應發如除糞人心。離憍慢故。應發如已熟稼心。能低下故。應發如良馬心。離惡性故。應發如大車心。能運重故。應發如調順象心。恒伏從故。應發如須彌山心。不傾動故。應發如良犬心。不害主故。應發如栴陀羅心。離憍慢故。應發如牸牛心。無威怒故。應發如舟船心。往來不倦故。應發如橋梁心。濟渡忘疲故。應發如孝子心。承順顏色故。應發如王子心。遵行教命故。是以因人聞法。因法悟道。因道修行。因行成佛。豈可憍慢而不順旨乎。故世尊言。我今得成佛。最初皆因遇善友因緣。且如外道須跋陀。最後若不遇釋迦。何由捨邪歸正。故大涅槃經云。佛言。須跋陀。仁者。若受苦行便得道者。一切畜生悉應得道。是故先當調伏其心。不調伏身。以是因緣。我經中說。斫伐此林。莫斫伐樹。何以故。從林生怖。不從樹生。欲調伏身。先當調心。心喻於林。身喻於樹。須跋陀言。世尊。我已先調伏心。佛言。善男子。汝今云何能先調心。須跋陀言。世尊。我先思惟。欲是無常。無樂無淨。觀色即是常樂清淨。作是觀已。欲界結斷。獲得色處。是故名為先調伏心。復次觀色。色是無常。如癰如瘡。如毒如箭。見無色常。清淨寂靜。如是觀已。色界結盡。得無色處。是故名為先調伏心。次復觀想。即是無常。癰瘡毒箭。如是觀已。獲得非想。非非想處。是非想非非想。即一切智。寂靜清淨。無有墜墮常恒不變。是故我能調伏其心。佛言。善男子。汝云何能調伏心也。汝今所得非想非非想定。猶名為想。涅槃無想。汝云何言。獲得涅槃。善男子。汝已先能訶責麁想。今者云何愛著細想。不知訶責。如是非想。非非想處。故名為想。如癰如瘡。如毒如箭。善男子。汝師欝頭藍弗。利根聰明。尚不能斷。如是非想非非想處。受於惡身。況其餘者。世尊。云何能斷一切諸有。佛言。善男子。若觀實想。是人能斷一切諸有。須跋陀言。世尊。云何名為實想。善男子。無想之想。名為實想。世尊。云何名為無想之想。善男子。一切法無自相他相。及自他相。無無因相。無作相。無受相。無作者相。無受者相。無法非法相。無男女相。無士夫相。無微塵相。無時節相。無為自相。無為他相。無為自他相。無有相。無無相。無生相。無生者相。無因相。無因因相。無果相。無果果相。無晝夜相。無明暗相。無見相。無見者相。無聞相。無聞者相。無覺知相。無覺知者相。無菩提相。無得菩提者相。無業相。無業主相。無煩惱相。無煩惱主相。善男子。如是等相。隨所滅處。名真實想。善男子。一切諸法。皆是虛假。隨其滅處。是名為實想。是名法界。名畢竟智。名第一義諦。名第一義空。 > Answer: To reveal the source and shatter attachments, one provisionally sweeps away the paths of learning and discussion, reaches the principle, and achieves integration; liberation is not apart from words and letters. The Lotus Sūtra says: 'If there are those with sharp faculties, clear and distinct wisdom, and extensive hearing and strong memory, then one may speak it to them.' In general, those who investigate the profound must possess two eyes: first, one's own eye, to clarify the source; second, the wisdom eye, to discern delusion. Therefore, the Chan lineage says: 'One who merely clarifies oneself but does not understand what is before one's eyes—such a person possesses only a single eye.' When principle is isolated and phenomena are sparse, one will never be fully penetrating. How could a single wing or a single wheel fly or convey anything? If one insists that one need only take a single blade and enter directly without extensive investigation, then after Sudhana first met Mañjuśrī and became enlightened, he should not have traveled everywhere through the dharmadhātu. Thus one knows that the initial and final minds are equal, and principle and practice are simultaneous. Therefore, when Sudhana's fruit of Buddhahood was perfected with Maitreya, Maitreya pointed him back to see his first friend, Mañjuśrī, again. As a virtuous predecessor said: 'The wondrous wisdom of Mañjuśrī is precisely the initial mind; the profound gate of Samantabhadra has never had a different substance.' Thus principle and phenomena merge equally into one principle, and the root and branch do not exceed an instant. How then could one cling to one and doubt many, suddenly bewildered about the dharmadhātu, discarding this and taking that, butchering empty space? Furthermore, if wisdom were considered wrong, then the great-wisdom Mañjuśrī should not be called the son of the Dharma King. If extensive hearing were an error, then the unlearned bhikṣu should not have become a denizen of hell. One must unite wisdom with extensive hearing, never clinging to the explanation and mistaking the finger \[for the moon\]; and one must broaden one's wisdom with extensive hearing, avoiding being narrow and facing a wall. Therefore it is said: 'Possessing wisdom without practice makes one a master of the state; possessing practice without wisdom makes one a function of the state; possessing both wisdom and practice makes one a treasure of the state; possessing neither wisdom nor practice makes one a thief of the state.' For this reason, wisdom must be learned, and practice must be cultivated. Lacking wisdom makes one an enemy of the Way; lacking practice makes one a thief of the state. One should know that the lock of names and characteristics is hard to open without the key of wisdom; the entanglements of emotional conceptualizations cannot be severed without the sword of wisdom. One must examine oneself, spur oneself on, and advance in cultivation. Therefore, how could one who has returned to complete penetration fall into views of cutting off speech? How could one who arouses bodhicitta generate a mind of annihilation? If one can directly understand one's own citta, that is precisely the single blade entering directly, which is the most concise and essential, because when one is understood, a thousand follow, gathering all phenomena without remainder. It is also the separate transmission outside the teachings; apart from this, there is nothing extraordinary. Furthermore, the main purport of this Mirror of the Source takes wondrous awakening and seeing the truth as its aim, not accepting relying on medium-level comprehension to make explanations conforming to texts. Since the Dharma is real, practice must accord with it; it lies only in knowing in one's citta and does not wait upon words. For those who do not yet understand, speech is also not cut off; for ultimate conformity, one must ultimately awaken for oneself. This is what the Buddhas of the ten directions have equally realized and equally taught, unchanging from ancient times to the present, the one-limit Dharma-gate. As a sūtra says: 'I do not see a single Buddha-land in which the Tathāgata does not preach this Dharma.' Therefore, the paths of the Buddhas are identical, and citta accords with principle mind after mind. Thus we know that apart from the Mirror of the Source, there is no Dharma to be taught, because wherever there are words and teachings, none depart from the nature of equality; ultimately there are not two. Therefore a sūtra says: 'Just as a great lion exerts all its strength when killing a perfumed elephant, and does the same when killing a hare without having thoughts of slighting it, the Buddhas and Tathāgatas are also like this: when expounding the Dharma for bodhisattvas and icchantikas, their functioning is not two.' Reverently contemplating the sage's intent, the reflections and admonitions are clearly apparent; how could one give rise to differentiated understandings within the supreme teaching of equality? How could one produce views of superior and inferior within the one true realm of sentient beings? If one enters into the Mirror of the Source, one will naturally avoid this fault. What is now recorded consists entirely of the sacred teachings of the ancient Buddhas, for which across immeasurable billions of kalpas they renounced countless bodies and lives, seeking this difficult-to-attain anuttarasaṃyaksambodhi Dharma for the sake of all sentient beings, entrusting it to the great bodhisattvas for those in the final age who seek unsurpassed bodhi. The thousand paths and different teachings together reveal the one mind. How could one be ungrateful and fail to believe and accept it? As the Da zhidu lun says: 'All Mahāyāna sūtras are called Dharma. Those seeking the Dharma herein transcribe, read, recite, and correctly recollect them. In this manner, to cure the mental afflictions of sentient beings, they gather all the medicines of the Dharma, not begrudging body or life. Just as Śākyamuni Buddha, when originally a bodhisattva named Dharmodgata, lived at a time when there was no Buddha and no wholesome words were heard; he sought the Dharma in the four directions with unflagging diligence, yet could not obtain it at all. At that time, Māra transformed into a brāhmaṇa and said to him: "I have a verse spoken by the Buddha. If you can use your skin as paper, your bones as a brush, and your blood as ink to transcribe this verse, I will give it to you." Dharmodgata immediately thought to himself: "I have lost my body countless times life after life without gaining this benefit." He then peeled off his skin, dried it in the sun, and wished to transcribe the verse, whereupon Māra vanished. At that time, a Buddha, knowing his resolved citta, sprang forth from below and preached the profound Dharma for him, and he immediately attained anutpattikadharmakṣānti. Furthermore, like Sadāprarudita practicing austerities to seek the Dharma, or the bodhisattva Śākyamuni driving five hundred nails into his body for the sake of seeking the Dharma, or King Suvarṇaprabhāsa cutting his body in five hundred places to serve as lamp wicks and throwing himself from cliffs into fires—through various difficult practices and austerities such as these, they sought the Dharma for the sake of sentient beings.' Thus we know that a good friend (kalyāṇamitra) is difficult to encounter. For instance, Brahmā dropping a mustard seed onto the tip of a needle in the lower realm is still easy, but meeting an enlightened master and companion on the path to hear the true Dharma is extremely difficult. Just as the ninety-six kinds of non-Buddhists in India all sought escape, yet because they met mistaken teachers, they instead sank into saṃsāra. Therefore the Mahāparinirvāṇasūtra says: 'Endowed with four causes and conditions, one is able to realize the path to nirvāṇa: first, associating with good friends; second, hearing the true Dharma; third, contemplating according to principle; fourth, practicing as taught.' If one does not encounter a good friend, one cannot hear the supreme Dharma. Why? Because by hearing the true Dharma, one is able to contemplate, enter with faith, and practice with right mindfulness. Since there is such Dharma benefit, one should be earnestly reverent, give rise to the thought that it is rare to encounter, and crush the mind of conceit. Even upon encountering a scroll of scripture and hearing it, or through someone raising and showing it, if there is a point of awakening, that is my teacher. How much more so this Mirror of the Source, which records only the essential passages! It can truly be called sitting and investigating in dignified composure, knowing all under heaven without stepping out the door; easily accomplished and manifest, reaching the Dragon Palace without moving one's feet. Therefore the Avataṃsakasūtra says: 'Good son, a good friend is like a loving mother, because he gives birth to the seed of Buddhahood; like a loving father, because he brings vast benefit; like a wet nurse, because he guards and protects one from doing evil; like a teacher, because he indicates what a bodhisattva learns; like a good guide, because he can show the path of the pāramitās; like a skilled physician, because he can cure the various illnesses of kleśas; like the Snow Mountains, because he augments all medicines of knowledge; like a brave general, because he exterminates all fright and fear; like a ferryman, because he leads one out of the torrent of saṃsāra; like a captain, because he brings one to the jewel island of wisdom. Good son, you should constantly contemplate all good friends with right mindfulness in this way. Furthermore, good son, when serving all good friends, you should give rise to a mind like the great earth, carrying heavy burdens without weariness; you should give rise to a mind like vajra, with firm and indestructible aspirations; you should give rise to a mind like the Iron Enclosing Mountains, unmoved by any sufferings; you should give rise to an attendant's mind, complying with all instructions; you should give rise to a disciple's mind, not disobeying any admonitions; you should give rise to a servant's mind, not wearying of any chores; you should give rise to a foster mother's mind, enduring all toil without complaining; you should give rise to a hired laborer's mind, obeying whatever instructions are given without dissent; you should give rise to a scavenger's mind, free from arrogance; you should give rise to a ripened crop's mind, able to bend low; you should give rise to a fine horse's mind, free from vicious nature; you should give rise to a great cart's mind, able to carry heavy loads; you should give rise to a tamed elephant's mind, always submissive; you should give rise to a Mount Sumeru mind, not tilting or shaking; you should give rise to a faithful dog's mind, not harming its master; you should give rise to a caṇḍāla's mind, free from arrogance; you should give rise to a cow's mind, free from fierce anger; you should give rise to a boat's mind, crossing back and forth without weariness; you should give rise to a bridge's mind, ferrying across and forgetting fatigue; you should give rise to a filial son's mind, respectfully accommodating expressions; you should give rise to a prince's mind, obeying instructions.' Therefore, through a person one hears the Dharma; through the Dharma one awakens to the Way; through the Way one cultivates; and through cultivation one becomes a Buddha. How could one be arrogant and not comply with the teachings? Thus the World-Honoured One said: 'That I have now attained Buddhahood is initially all due to the conditions of encountering good friends.' Take, for example, the non-Buddhist Subhadra: if he had not met Śākyamuni at the end, by what means could he have abandoned the heterodox and returned to the orthodox? Therefore the Mahāparinirvāṇasūtra says: 'The Buddha said: "Subhadra, benevolent one, if one attained the Way by undergoing austerities, all beasts should attain the Way. Therefore, one should first tame the citta, not tame the body. For this reason, in my sūtras I say: 'Hew down this forest, do not hew down the trees.' Why? Fear arises from the forest, not from the trees. If you wish to tame the body, you must first tame the citta. The citta is compared to the forest, and the body is compared to the trees." Subhadra said: "World-Honoured One, I have already tamed the citta first." The Buddha said: "Good son, how have you been able to tame the citta first?" Subhadra said: "World-Honoured One, I previously contemplated: 'Desire is impermanent, without pleasure, and without purity.' I viewed form as permanent, pleasant, and pure. Having made this contemplation, the saṃyojanas of the desire realm were severed, and I attained the sphere of form. Therefore it is called first taming the citta. Furthermore, I contemplated form: 'Form is impermanent, like a boil, like a sore, like poison, like an arrow.' I saw the formless realm as permanent, pure, and quiescent. Having contemplated thus, the saṃyojanas of the form realm were exhausted, and I attained the formless sphere. Therefore it is called first taming the citta. Next, I contemplated ideation as impermanent, like a boil, a sore, poison, an arrow. Having contemplated thus, I attained the sphere of neither-ideation-nor-non-ideation. This neither-ideation-nor-non-ideation is all-knowledge, quiescent and pure, without falling, eternal, and unchanging. Therefore I am able to tame the citta." The Buddha said: "Good son, how are you able to tame the citta? What you have now attained as the samādhi of neither-ideation-nor-non-ideation is still called ideation. Nirvāṇa is non-ideation; how can you say you have attained nirvāṇa? Good son, you were previously able to reproach coarse ideations; why do you now cherish subtle ideation and fail to reproach it? This sphere of neither-ideation-nor-non-ideation is still called ideation, like a boil, like a sore, like poison, like an arrow. Good son, your teacher Udraka Rāmaputra, though of sharp faculties and clever, was still unable to sever this sphere of neither-ideation-nor-non-ideation and received an evil body; how much less can others!" \[Subhadra said:\] "World-Honoured One, how can one sever all realms of existence?" The Buddha said: "Good son, if one contemplates the real ideation, that person can sever all realms of existence." Subhadra said: "World-Honoured One, what is called real ideation?" "Good son, ideation of non-ideation is called real ideation." "World-Honoured One, what is called ideation of non-ideation?" "Good son, all phenomena are without self-characteristic, other-characteristic, or self-and-other-characteristic; without uncaused characteristic; without active characteristic; without passive characteristic; without agent characteristic; without recipient characteristic; without Dharma or non-Dharma characteristic; without male or female characteristic; without person characteristic; without fine particle characteristic; without season characteristic; without unconditioned self-characteristic; without unconditioned other-characteristic; without unconditioned self-and-other-characteristic; without characteristic of existence; without characteristic of non-existence; without characteristic of arising; without characteristic of an ariser; without cause characteristic; without cause-of-cause characteristic; without effect characteristic; without effect-of-effect characteristic; without day or night characteristic; without light or dark characteristic; without seeing characteristic; without seer characteristic; without hearing characteristic; without hearer characteristic; without cognizing characteristic; without cognizer characteristic; without bodhi characteristic; without characteristic of an attainer of bodhi; without karma characteristic; without karma-master characteristic; without kleśa characteristic; without kleśa-master characteristic. Good son, the place where such characteristics are extinguished is called real ideation. Good son, all phenomena are false and deceptive; the place where they are extinguished is called real ideation. It is called the dharmadhātu, called ultimate wisdom, called ultimate truth, called ultimate emptiness." > — English (machine translation) (machine translation) - [Previous: 41.30](https://indike.org/pramana/in.bauddha.taisho.2016.41.30) - [Next: 41.32](https://indike.org/pramana/in.bauddha.taisho.2016.41.32) - [Up: 41](https://indike.org/pramana/in.bauddha.taisho.2016.41) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.41.31) — English, machine translation ## Linked texts (1) - [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.10.170) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.41.31](https://indike.org/pramana/in.bauddha.taisho.2016.41.31) · Pramāṇa