[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) › 42.5.3 # 宗鏡錄 42.5.3 宗鏡錄 42.5.3 - **Language:** Classical Chinese ### [42.5.3](https://indike.org/pramana/in.bauddha.taisho.2016.42.5.3) 皆從一念結構而生。 應須密護根門。 常防意地。 無令妄起。 暫逐前塵。 如佛垂般涅槃。 略說教誡經云。 此五根者。 心為其主。 是故汝等。 當好制心。 心之可畏。 甚於毒蛇。 惡獸怨賊。 大火越逸。 未足喻也。 動轉輕躁。 但觀於蜜。 不見深坑。 譬如狂象無鉤。 猨猴得樹。 騰躍踔躑。 難可禁制。 當急挫之。 勿令放逸。 縱此心者。 喪人善事。 制之一處。 無事不辦。 是故比丘。 當勤精進。 折伏汝心。 故知生死。 難出。 應須兢慎。 且如二乘聖人。 及自在菩薩。 俱出三界之外。 尚有變易之身。 四種生死。 何況三界之內。 現行煩惱。 業繫凡夫分段死乎。 四種生死者。 則是一切阿羅漢。 辟支佛。 大地菩薩。 由四種障。 不得如來四德。 一方便生死。 二因緣生死。 三有有生死。 四無有生死。 無上依經云。 佛告阿難。 於三界中。 有四種難。 一者。 煩惱難。 二者。 業難。 三者。 生報難。 四者。 過失難。 無明住地所起方便生死。 如三界內煩惱難。 無明住地所起因緣生死。 如三界內業難。 無明住地所起有有生死。 如三界內生報難。 無明住地所起無有生死。 如三界內過失難。 應如是知。 阿難。 四種生死未除滅故。 三種意生身。 無有常樂我淨波羅蜜果。 唯佛法身。 是常是樂是我是淨波羅蜜。 汝等應知。 愛別離苦者。 大涅槃經云。 因愛生憂。 因愛生怖。 若離於愛。 何憂何怖。 法華經云。 諸苦所因。 貪欲為本。 淨名經云。 從癡有愛。 則我病生。 怨憎會苦者。 大涅槃經云。 觀於五道一切受生。 悉是怨憎。 合會大苦。 若未了無生。 於所生之處。 無非是怨。 無非是苦。 何者。 為境所縛。 不得自在故。 求不得苦者。 有其二種。 一者。 所希望處求不能得。 二者。 多役功力不得果報。 五陰盛苦者。 生苦．老苦．病苦．死苦．愛別離苦．怨憎會苦．求不得苦。 是故名為五陰盛苦。 以執陰是有。 為陰所籠。 便成陰魔。 眾苦所集。 五濁者。 一劫濁。 四濁增劇聚在此時。 瞋恚增劇刀兵起。 貪欲增劇飢餓起。 愚癡增劇疾疫起。 三災起故。 煩惱倍隆。 諸見轉熾。 麁弊色心。 惡名穢稱。 摧年減壽。 眾濁交湊。 如水奔昏。 風波鼓怒。 魚龍攪擾。 無一聊賴。 時使之然。 如劫初光音天墮地。 地使有欲。 如忉利天入麁澁園。 園生鬪心。 是名劫濁相。 煩惱濁者。 貪海納流。 未曾飽足。 瞋虺吸毒。 燒諸世間。 癡闇頑嚚。 過於漆墨。 慢高下視陵忽無度。 疑網無信。 不可告實。 是為煩惱濁相。 見濁者。 無人謂有人。 有道謂無道。 十六知見。 六十三見等。 猶如羅網。 又似稠林。 纏縛屈曲。 不能得出。 是見濁相。 眾生濁者。 攬於色心。 立一宰主。 譬如黐膠。 無物不著。 流浪六道。 處處受生。 如貧如痤。 名長名富。 是為眾生濁相。 命濁者。 朝生暮殞。 晝出夕沒。 波轉烟迴。 眴息不住。 是命濁相。 居此濁亂之時。 遮障增劇。 境飄識焰燒盡善根。 業動心風。 吹殘白法。 著瞋魑魅之鬼趣。 墮癡羅剎之網中。 為貪愛王之拘留。 被魔怨主之驅役。 孰能頓省俲此圓修。 既得在中華。 又難逢佛世。 今須慶幸。 得遇遺文。 況收宗鏡之中。 前後無非真實。 言言可以悟道。 字字唯是標宗。 直須曉夜忘疲。 兢兢研究。 忽從聞省。 悟我真心。 頓為得道之人。 永紹菩提之種。 若未見道。 念念緣差。 一失人身。 萬劫不復。 所以古教云。 一息有四百生滅。 性命在呼吸之間。 若未得道之人。 只有輪迴生死。 命若懸絲。 若得朝聞。 夕死可矣。 故提謂經云。 如有一人在須彌山上。 以纖縷下之。 > All are produced from the fabrications of a single thought. One must secretly guard the sense-doors and constantly protect the ground of the mind, never letting delusion arise or momentarily pursue external dusts. As the \*Sūtra of the Buddha's Brief Admonition at His Final Parinirvāṇa\* states: "For these five senses, the citta is their master. For this reason, you should control the citta well. The terror of the citta is worse than poisonous snakes, savage beasts, resentful thieves, or raging fires bursting their bounds; none of these serve as adequate analogies. It stirs and shifts with restless haste; it sees only the honey and fails to notice the deep pit. It is like a mad elephant without an iron hook, or a monkey having found a tree—leaping and bounding about, scarcely to be curbed. You must urgently subdue it and not allow it to be licentious. Giving free rein to this citta destroys a person's good deeds; curbing it in one place, there is nothing that cannot be accomplished. Therefore, monks, you should be diligently vigorous and subdue your citta." Hence we know that saṃsāra is difficult to escape; one must be watchful and prudent. Consider, for example, the sages of the two vehicles and the sovereign bodhisattvas: both have transcended the three realms, yet they still possess transformational bodies and the four kinds of saṃsāra. How much more so within the three realms, with actively manifesting kleśas, does the ordinary person bound by karma undergo fragmented death! As for the four kinds of saṃsāra, they refer to all arhats, pratyekabuddhas, and bodhisattvas on the great grounds, who due to four kinds of hindrances fail to obtain the four virtues of the Tathāgata: first, the saṃsāra of expedient means; second, the saṃsāra of causes and conditions; third, the saṃsāra of having existence; and fourth, the saṃsāra of non-existence. The \*Anuttarāśrayasūtra\* states: "The Buddha told Ānanda: 'Within the three realms there are four kinds of difficulties: first, the difficulty of kleśa; second, the difficulty of karma; third, the difficulty of retribution in rebirth; and fourth, the difficulty of faults. The saṃsāra of expedient means arising from the ground of avidyā is like the difficulty of kleśa within the three realms. The saṃsāra of causes and conditions arising from the ground of avidyā is like the difficulty of karma within the three realms. The saṃsāra of having existence arising from the ground of avidyā is like the difficulty of retribution in rebirth within the three realms. The saṃsāra of non-existence arising from the ground of avidyā is like the difficulty of faults within the three realms. It should be known thus. Ānanda, because the four kinds of saṃsāra are not yet eradicated, the three kinds of mind-made bodies do not possess the pāramitā fruits of permanence, bliss, self, and purity. Only the Buddha's dharmakāya is the pāramitā of permanence, bliss, self, and purity. You all should know this.'" As for the suffering of separation from what is loved, the \*Mahāparinirvāṇasūtra\* states: "From love arises sorrow; from love arises fear. If one is free from love, what sorrow or fear is there?" The \*Lotus Sūtra\* states: "That which is the cause of all sufferings has lustful craving as its root." The \*Vimalakīrtinirdeśasūtra\* states: "From moha arises love, and then my sickness is born." As for the suffering of meeting with what is hateful, the \*Mahāparinirvāṇasūtra\* states: "Contemplating all receipts of birth in the five destinies, all are meetings with what is hateful, coalescing into great suffering. If one has not yet realized the unproduced, in every place where one is born, there is nothing that is not hateful, nothing that is not suffering. Why is this? Because one is bound by objects and does not attain sovereignty." As for the suffering of not getting what one seeks, there are two kinds: first, seeking in a desired object and being unable to obtain it; second, laboring with much effort without obtaining the retribution of results. As for the suffering of the burning of the five skandhas, it consists of: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from what is loved, the suffering of meeting with what is hateful, and the suffering of not getting what one seeks. Hence it is named the suffering of the burning of the five skandhas. Because one grasps the skandhas as real, one is enclosed by the skandhas, which then become the skandha-māras, the gathering of all sufferings. As for the five turbidities: first, the turbidity of the kalpa. The other four turbidities intensify and gather at this time: dveṣa intensifies and weapons of war arise; rāga intensifies and famine arises; moha intensifies and pestilence arises. Because the three calamities arise, kleśas double in abundance, views become ever more ablaze, physical and mental states become coarse and wretched, evil names and foul designations multiply, and human lifespan is crushed and shortened. The various turbidities converge together like rushing, murky water; winds and waves roar in rage; fish and dragons stir up chaos; there is nothing to rely upon. It is the time that causes this to be so. It is like the Ābhāsvara devas falling to earth at the beginning of the kalpa, where the earth caused desire to arise; or like the Trāyastriṃśa devas entering the Parūṣakavana, where the garden gave rise to combative minds. This is named the characteristic of the turbidity of the kalpa. As for the turbidity of kleśas: the ocean of rāga admits every stream yet is never sated; the viper of dveṣa inhales poison and burns the worldly realms; the darkness of moha is stupid and obstinate, surpassing black lacquer; māna stands tall and looks downward, insolently scorning beyond measure; the net of vicikitsā lacks faith and cannot be spoken to with truth. This is the characteristic of the turbidity of kleśas. As for the turbidity of views: asserting a person where there is no person, asserting no path where there is a path; the sixteen views and the sixty-two views, like nets or like dense thickets, entangle and twist, preventing escape. This is the characteristic of the turbidity of views. As for the turbidity of sentient beings: grasping body and mind to establish a single sovereign master, like sticky birdlime to which nothing fails to adhere, drifting through the six destinies and receiving birth everywhere; being poor as if suffering carbuncles, yet being named elder or wealthy. This is the characteristic of the turbidity of sentient beings. As for the turbidity of life: born in the morning and perishing in the evening; emerging by day and disappearing by dusk; turning like waves and swirling like smoke, not halting for a wink or a breath. This is the characteristic of the turbidity of life. Living in this time of turbidity and chaos, obstacles intensify: objects stir and the flames of consciousness burn away all wholesome roots; karma moves the wind of citta and blows away the pure dharmas. One clings to the ghost-realm of dveṣa-haunted demons; falls into the net of moha-afflicted rākṣasas; is detained by the king of lustful craving; and is driven and enslaved by the master of māras and adversaries. Who is able to suddenly awaken and imitate this complete cultivation? Having already been born in the central land, yet finding it difficult to encounter the era of a Buddha, one should now rejoice at having encountered these bequeathed texts. Moreover, gathered within this Mirror of the Source, from beginning to end there is nothing that is not genuine truth. Every word can awaken one to the Path; every character simply indicates the source. One must straightforwardly forget fatigue day and night and diligently investigate it. If one suddenly awakens through hearing and understands one's true mind, one immediately becomes a person who has attained the Path, perpetually inheriting the seed of bodhi. If one has not yet seen the Path, thought after thought encounters error; once the human body is lost, it will not be regained for myriad kalpas. Therefore the ancient teaching says: 'In a single breath there are four hundred arisings and ceasings; life hangs between inhalation and exhalation.' If one is a person who has not yet attained the Path, there is only the saṃsāra of transmigration, with life hanging as if by a thread. If one can hear it in the morning, one may die in the evening without regret. Hence the \*Tiwei Sūtra\* states: 'It is as if there were a person on Mount Sumeru lowering a fine thread...' > — English (machine translation) (machine translation) - [Previous: 42.5.2](https://indike.org/pramana/in.bauddha.taisho.2016.42.5.2) - [Next: 42.5.4](https://indike.org/pramana/in.bauddha.taisho.2016.42.5.4) - [Up: 42.5](https://indike.org/pramana/in.bauddha.taisho.2016.42.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.42.5.3) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.23.17) — 道世, Classical Chinese - [法界圖記叢髓錄](https://indike.org/pramana/in.bauddha.taisho.1887b.2.21) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.42.5.3](https://indike.org/pramana/in.bauddha.taisho.2016.42.5.3) · Pramāṇa