[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) › 43.5 # 宗鏡錄 43.5 宗鏡錄 43.5 - **Language:** Classical Chinese ### [43.5.1](https://indike.org/pramana/in.bauddha.taisho.2016.43.5.1) 答。 此為未知者說。 不為已知者言。 為未行者言。 不為已行者說。 若已知已行之者。 則心迹尚亡。 何待言說。 今只為初學未知者。 己眼不開。 圓機未發。 須假聞慧。 以助初心。 為未行者。 但執依通。 學大乘語。 如蟲食木。 猶奴數錢。 乃至塵沙教門。 皆為此之二等。 因茲見諦。 如說而行。 且智慧之光。 如日普照。 多聞之力。 猶膏助明。 以劣解眾生。 從無始來。 受無量劫洞然之苦。 只為迷正信路。 失妙慧門。 狂亂用心。 顛倒行事。 何乃盲無智照。 翻嫌真實慧光。 貧闕法財。 更祛多聞寶藏。 如華嚴經云。 欲度眾生。 令住涅槃。 不離無障礙解脫智。 無障礙解脫智。 不離一切法如實覺。 一切法如實覺。 不離無行無生行慧光。 無行無生行慧光。 不離禪善巧決定觀察智。 禪善巧決定觀察智。 不離善巧多聞。 是以因聞顯心。 能辯決定觀察之禪。 因禪發起無行無生之慧。 因慧了達諸法如實之覺。 因覺圓滿無礙解脫之智。 斯皆全因最初多聞之力。 成就菩提。 若離此宗鏡。 別無成佛之門。 設有所修。 皆成魔外之法。 大智度論偈云。 有慧無多聞。 是不知實相。 譬如大暗中。 有目無所見。 多聞無智慧。 亦不知實相。 譬如大明中。 有燈而無目。 多聞利智慧。 是所說應受。 無聞無智慧。 是名人身牛。 且如有慧無多聞者。 況如大暗中。 有目而無所見。 雖有智眼。 而不能遍知萬法。 法界緣起諸識熏習等。 如處大暗之中。 一無所見。 是以實相遍一切法。 一切法即實相。 未曾有一法而出於法性。 若不遍知一切法。 則何由深達實相。 故云亦不知實相。 多聞無智慧者。 況如大明中。 有燈而無目。 雖有多聞記持名相。 而無自證真智。 圓解不發。 唯墮無明。 大信不成。 空成邪見。 如大明中。 雖有日月燈光。 無眼何由覩見。 雖聞如來寶藏。 一生傳唱。 聽受無疲。 己眼不開。 但數他寶。 智眼不發。 焉辯教宗。 如是之人。 故是不知實相。 聞慧具足。 方達實相之原。 聞慧俱無。 如牛羊之眼。 豈辯萬法性相總別之方隅耶。 夫學般若菩薩。 不可受人牛之誚。 紹佛乘大士。 寧甘墮蟲木之譏。 若乃智人。 應須三省。 是以未知心佛之寶。 甘處塵勞。 纔聞性覺之宗。 便登聖地。 如賢劫定意經云。 喜王菩薩。 宴坐七日。 過七日已。 詣佛啟請。 行何三昧。 能悉通達八萬四千諸度法門。 佛告喜王。 有三昧門。 名了諸法本。 菩薩行時。 便能通達諸度法門。 諸度法門者。 諸佛有三百五十功德。 一一德各修六度為因。 釋曰。 諸法本者。 即眾生心。 若隨善心。 成六度門。 若隨惡心。 作三塗道。 當樂土而為苦境。 皆是心成。 處地獄而變天堂。 悉由心轉。 或即剎那成佛。 或即永劫沈淪。 只在最初一念之力。 故云法無定相。 但隨人心。 如天意樹。 隨天意轉。 可謂變通立驗。 因果現前。 不動絲毫遍窮法界。 如牖隙之內。 觀無際之空。 似徑尺鏡中。 見千里之影。 有斯奇特。 昧者不知。 如見金為蛇。 誤執寶成礫。 故密嚴經偈云。 譬如殊勝寶。 野人所輕賤。 若用飾冕旒。 則為王頂戴。 如是賴耶識。 是清淨佛性。 凡位恒雜染。 佛果常保持。 如美玉在水。 苔衣所纏覆。 賴耶處生死。 習氣縈不現。 於此賴耶識。 有二取生相。 如蛇有二頭。 隨樂而同往。 賴耶亦如是。 與諸色相俱。 一切諸世間。 取之以為色。 惡覺者迷惑。 計為我我所。 若有若非有。 自在作世間。 賴耶雖變現。 體性恒甚深。 於諸無智人。 悉不能覺了。 是以若能覺了。 即察動心。 萬境萬緣。 皆從此起。 若心不動。 諸事寂然。 入如實門。 住。 > Answer: This is spoken for those who do not yet know; it is not said for those who already know. It is said for those who have not yet practiced; it is not spoken for those who have already practiced. If they are persons who already know and have already practiced, then traces of the mind are already extinguished—what need would there be for spoken words? Now, it is solely for beginners who do not yet know, whose own eye is unopened and whose perfect potential has not yet unfolded, that one must rely on the wisdom derived from hearing to assist their initial aspiration; and for those who have not yet practiced, who merely cling to derived comprehension and learn the words of the Great Vehicle, like bugs eating wood or like slaves counting coins. Even the dust-and-sand-like teaching gates are all meant for these two classes of people. Thereby seeing the truth, they practice as taught. Moreover, the radiance of wisdom is like the sun shining everywhere; the power of much learning is like oil fueling the light. Because sentient beings of inferior understanding have, from the beginningless past, suffered the blazing torments of boundless kalpas solely through straying from the path of right faith and losing the gate of wondrous wisdom, employing their minds wildly and behaving erratically—why then, being blind and devoid of the illumination of wisdom, should they conversely disparage the true radiance of wisdom, or, being impoverished and lacking the wealth of the Dharma, further cast aside the treasure trove of much learning? As the Avataṃsakasūtra says: 'If one wishes to liberate sentient beings and cause them to abide in nirvāṇa, one does not depart from the unhindered wisdom of liberation. The unhindered wisdom of liberation does not depart from the true awakening to all dharmas as they are. The true awakening to all dharmas as they are does not depart from the radiance of wisdom that acts without action and without arising. The radiance of wisdom that acts without action and without arising does not depart from the wisdom of decisive contemplation skillful in dhyāna. The wisdom of decisive contemplation skillful in dhyāna does not depart from skillful, extensive learning.' Therefore, it is through hearing that the citta is revealed, enabling one to distinguish the dhyāna of decisive contemplation; through dhyāna one initiates the wisdom of non-action and non-arising; through wisdom one penetrates the awakening to all dharmas as they are; through awakening one perfects the unhindered wisdom of liberation. All of these depend entirely on the initial power of much learning to achieve bodhi. If one departs from this Mirror of the Source, there is no other gate to attaining Buddhahood; even if one has something practiced, it all becomes the teachings of Māra and outsiders. A verse in the Mahāprajñāpāramitopadeśa says: / 'To have wisdom without much learning / is to not know the true characteristic: / like in profound darkness / having eyes but seeing nothing. / To have much learning without wisdom / is also to not know the true characteristic: / like in broad daylight / having a lamp but having no eyes. / Much learning with sharp wisdom— / what such a one says should be accepted. / Having neither learning nor wisdom— / this is called an ox in human form.' / Now, one who has wisdom without much learning is compared to having eyes but seeing nothing in profound darkness: though possessing the eye of wisdom, one cannot comprehensively know the myriad dharmas—the dependent origination of the dharmadhātu, the perfuming of the various consciousnesses, and so forth—as if dwelling in profound darkness, utterly seeing nothing. For this reason, the true characteristic pervades all dharmas, and all dharmas are just the true characteristic; not a single dharma has ever departed from the dharmatā. If one does not comprehensively know all dharmas, by what means could one deeply penetrate the true characteristic? Hence it says: 'also to not know the true characteristic.' One who has much learning without wisdom is compared to having a lamp but having no eyes in broad daylight: though having much learning and retaining names and characteristics in memory, one lacks the true wisdom of personal realization; perfect understanding does not unfold, and one falls solely into avidyā; great faith is not established, vainly turning into wrong views. It is like being in broad daylight: though there is the light of the sun, moon, and lamps, lacking eyes, by what means could one see? Even if one hears of the Tathāgata's treasure trove, chanting and reciting it throughout life without weariness of hearing and receiving, if one's own eye is not open, one merely counts another's treasures; if the eye of wisdom does not open, how can one distinguish the source of the teachings? Such a person, therefore, does not know the true characteristic. Only when both hearing and wisdom are complete does one reach the origin of the true characteristic. If one is devoid of both hearing and wisdom, like the eyes of cattle and sheep, how could one distinguish the boundaries of the general and specific, the nature and characteristics of the myriad dharmas? A bodhisattva learning prajñā must not accept the reproach of being an ox in human form; a great being continuing the Buddha Vehicle, would they willingly submit to the ridicule of a bug eating wood? If one is a wise person, one must reflect three times. Therefore, not knowing the jewel of the mind-Buddha, one willingly dwells in the toil of the dusts; but as soon as one hears the source of the inherent awakening, one immediately ascends to the noble stages. As the Xianjie dingyi jing says: King of Joy Bodhisattva sat in quiet meditation for seven days; having passed the seven days, he went to the Buddha and inquired: 'Practicing what samādhi can one completely penetrate the eighty-four thousand Dharma gates of the pāramitās?' The Buddha told King of Joy: 'There is a samādhi gate named Understanding the Root of All Dharmas. When a bodhisattva practices it, they are able to penetrate all the Dharma gates of the pāramitās.' As for 'all the Dharma gates of the pāramitās': the Buddhas have three hundred and fifty merits, each and every merit having the cultivation of the six pāramitās as its cause. Explanation: The 'root of all dharmas' is just the citta of sentient beings. If it accords with a virtuous citta, it accomplishes the gates of the six pāramitās; if it accords with an unvirtuous citta, it makes the paths of the three destinies. Treating a pleasant realm as a state of suffering is entirely made by the citta; dwelling in hell and transforming it into a heavenly hall is wholly shifted by the citta. Either attaining Buddhahood in an instant, or sinking for eternal kalpas, depends solely on the power of the very first thought. Therefore it is said: 'Dharmas have no fixed characteristic, but merely follow the human citta.' Like the tree that responds to heavenly thoughts, turning according to heavenly wishes, its transformation can be said to show immediate proof, cause and effect appearing before one's eyes. Without moving a hair's breadth, it comprehensively fathoms the dharmadhātu—just like viewing boundless space through the crack of a window, or seeing a thousand-li reflection in a foot-wide mirror. Possessing such a marvel, the deluded do not know it, like seeing gold and taking it for a snake, or mistakenly grasping a jewel as gravel. Therefore, a verse in the Ghanavyūhasūtra says: / 'Just as an exquisite jewel / is held in contempt by a rustic, / yet if used to adorn the royal crown, / it is borne on the king's head; / just so is the ālayavijñāna: / it is the pure Buddha-nature. / In the station of ordinary beings it is ever defiled; / in the fruit of Buddhahood it is constantly preserved. / Like fine jade in water, / entangled and covered by moss, / the ālaya dwells in saṃsāra, / obscured by vāsanās and unmanifest. / In this ālayavijñāna, / there are the manifested marks of the two graspings; / like a snake with two heads, / it goes along with whatever it desires. / The ālaya is also like this, / occurring together with various forms and characteristics; / all the worlds / grasp it and consider it to be form. / Those of bad judgment are confused, / falsely conceiving it as self and mine; / whether existing or non-existing, / it freely makes the world. / Although the ālaya manifests transformations, / its essential nature is always profoundly deep; / among all people devoid of wisdom, / none can awaken to and understand it.' / Therefore, if one can awaken and understand, one will immediately perceive the moving citta: the myriad objects and myriad conditions all arise from this. If the citta does not move, all affairs are tranquil; entering the gate of true reality, one abides. > — English (machine translation) (machine translation) ### [43.5.2](https://indike.org/pramana/in.bauddha.taisho.2016.43.5.2) 無分別。 如入楞伽經偈云。 但有心動轉。 皆是世俗法。 不復起轉生。 見世是自心。 來者是事生。 去者是事滅。 如實知去來。 不復生分別。 又若執經論無益。 翻成諸聖虛功。 則西土上德聲聞。 徒勞結集。 此方大權菩薩。 何假翻經。 如抱沈痾之人。 不須妙藥。 似迷險道之者。 曷用導師。 良醫終不救無病之人。 導師亦不引識路之者。 嘉餚美膳。 豈可勸飽人之餐。 異寶奇珍。 未必動廉士之念。 見與不見。 全在心知。 行之不行。 唯關意密。 實不敢以己妨於上上機人。 但一心為報佛恩。 依教略而纂錄。 如漏管中之見。 莫測義天。 似偷壁罅之光。 焉裨法日。 今遵慈勅。 教有明文。 法爾沙門。 須具三施。 三施之內。 法施為先。 此八識心王。 性相分量。 上至極聖。 下至凡夫。 本末推窮。 悉皆具足。 只於明昧。 得失似分。 諸聖了之。 成真如妙用。 盡未來際建佛事門。 眾生昧之。 為煩惱塵勞。 從無始來造生死事。 於日用中。 以不識故。 莫辯心王與心所。 寧知內塵與外塵。 如有目之人。 處闇室之內。 猶生盲之者。 居寶藏之中。 無般若之光。 何由辯真識偽。 闕智眼之鑒。 焉能別寶探珠。 遂乃以妄為真。 執常為斷。 不應作而作。 投虛妄之苦輪。 不應思而思。 集顛倒之惡業。 只為不遇出世道友。 未聞無上圓詮。 任自胸襟。 縱我情性。 取一期之暫樂。 積萬劫之餘殃。 以日繼時。 罔知罔覺。 從生至老。 不省不思。 以無明俱時而生。 以無明俱時而死。 從一闇室。 投一闇室。 出一苦輪。 入一苦輪。 歷劫逾生。 未有休日。 此身他世。 幾是脫時。 宗鏡本懷。 正為於此。 是以照之如鏡。 何法而不明。 歸之如海。 何川。 而不入。 若千年闇室。 破之唯一燈。 無始塵勞。 照之唯一觀。 此具足詮旨。 信入而不動神情。 成現法門。 諦了而匪勞心力。 若更不信。 徒抱惛迷。 深囑後賢。 無失法利。 故法華經偈云。 不求大勢佛。 及與斷苦法。 深入諸邪見。 以苦欲捨苦。 為是眾生故。 而起大悲心。 為不依正覺廣大威勢之力。 及正念一心法威德力。 於心外取法。 成諸邪見。 以生滅為因。 以生滅為果。 本出生死。 重增生死。 為是等故。 而起大悲。 拔其妄苦。 以生死是眾苦之本。 雖年百歲。 猶若剎那。 如東逝之長波。 似西垂之殘照。 擊石之星火。 驟隙之迅駒。 風裏之微燈。 草頭之懸露。 臨崖之朽樹。 爍目之電光。 若不遇正法廣大修行。 則萬劫沈淪。 虛生浪死。 如大涅槃經云。 復次菩薩修於死想。 觀是壽命。 常為無量怨讎所繞。 念念損減。 無有增長。 猶山瀑水。 不得停住。 亦如朝露。 勢不久停。 如囚趣市。 步步近死。 如牽牛羊。 詣於屠所。 迦葉菩薩言。 世尊。 云何智者觀念念滅。 善男子。 譬如四人皆善射術。 聚在一處。 各射一方。 俱作是念。 我等四箭。 俱發俱墮。 復有一人作是念言。 如是四箭。 及其未墮。 我能一時以手接取。 善男子。 如是之人。 可說疾不。 迦葉菩薩言。 如是。 世尊。 佛言。 善男子。 地行鬼疾。 復速是人。 有飛行鬼。 復速地行。 四天王疾。 復速飛行。 日月神天。 復速四天王。 堅疾天。 復疾日月。 眾生壽命。 復速堅疾。 善男子。 一息一眴。 眾生壽命四百生滅。 智者若能觀命如是。 是名能觀念念滅也。 善男子。 智者觀命。 繫屬死王我若能離如是死王。 則得永斷無常壽命。 復次智者觀是壽命。 猶如河岸。 臨峻大樹。 亦如有人。 作大逆罪。 及其受戮。 無憐愍者。 如師子王。 大飢困時。 亦如毒蛇。 吸大風時。 猶如渴馬。 護惜水時。 > without discrimination. As a verse in the Laṅkāvatārasūtra says: / 'Whenever there is movement and turning of the mind, / these are all worldly conventions. / When arising and turning no longer occur, / one sees that the world is one's own mind. / What comes is the arising of events; / what goes is the ceasing of events. / Knowing coming and going as they truly are, / one no longer generates discrimination.' / Furthermore, if one clings to the view that the sūtras and treatises are useless, this turns out to render the holy ones' efforts completely in vain. Then the śrāvakas of superior virtue in the Western Land would have compiled the canon to no purpose, and why would the bodhisattvas of great expedient manifestation in this land have bothered to translate the sūtras? It would be like a person afflicted with a chronic disease having no need for wondrous medicine, or like someone lost on a perilous road having no use for a guide. A skilled physician will never treat a healthy person, nor will a guide lead someone who already knows the way. How could delicious delicacies be urged upon someone who is already full? Rare and precious gems will not necessarily move the mind of a person of integrity. Seeing or not seeing rests entirely on knowing in the mind; practicing or not practicing concerns only the secret \[intention\] of the intellect. Truly, I would not dare to hinder people of the highest capacity on account of myself. It is solely with the single mind of repaying the Buddha's kindness that I have briefly compiled and recorded this according to the teachings. Like the view through a narrow tube, it cannot measure the sky of meaning; like stolen light through a crack in the wall, how could it aid the sun of the Dharma? Now, obeying the benevolent injunction, the teachings contain explicit statements: naturally, a śramaṇa must possess the three kinds of giving. Among the three kinds of giving, the gift of Dharma comes first. The nature, characteristics, and extent of the mind-kings of these eight consciousnesses—from the supreme sages above down to the ordinary beings below—when investigated thoroughly from root to branch, are completely present in all. It is only in clarity and delusion that gain and loss seem to be divided. The sages comprehend it, turning it into the wondrous function of tathatā and establishing doors of Buddha-deeds to the end of future time. Sentient beings are deluded about it, turning it into kleśas and defilements, producing deeds of birth-and-death from beginningless time. In daily life, because they do not recognize it, they cannot distinguish between mind-kings and mental factors; how could they know inner defilement and outer defilement? It is like a person with eyes situated inside a dark room, or like one born blind dwelling amidst a treasure trove. Lacking the light of prajñā, by what means can one distinguish the real and recognize the false? Wanting the scrutiny of the eye of wisdom, how could one discern gems and search out pearls? Consequently, they take the false to be true and cling to permanence as annihilation. Doing what should not be done, they throw themselves onto the wheel of false suffering; thinking what should not be thought, they accumulate inverted bad karma. This is solely because they have not encountered transcendent companions of the Way and have not heard the unsurpassed, perfect exposition. Giving free rein to their own dispositions and indulging their own self-centered inclinations, they seize upon the temporary pleasure of a single lifetime, accumulating the lingering catastrophes of ten thousand kalpas. Day after day, hour after hour, they are unknowing and unaware; from birth to old age, they neither reflect nor contemplate. Born together with avidyā, they die together with avidyā. Going from one dark room, they cast themselves into another dark room; emerging from one wheel of suffering, they enter another wheel of suffering. Transgressing births through kalpas, they never have a day of rest. In this body and in other lives, when will there be a time of liberation? The original intent of the Mirror of the Source is precisely for this reason. Therefore, illuminating it like a mirror, what phenomenon is not made clear? Returning to it like the ocean, what river does not flow into it? If a room has been dark for a thousand years, breaking it requires only a single lamp; if there have been beginningless defilements, illuminating them requires only a single contemplation. Having faith and entering into this complete exposition and its principle, one's spirit remains unperturbed; clearly understanding the dharma-door of manifest reality, one does not exhaust one's mental power. If one still does not believe, one embraces confusion in vain. I earnestly charge future worthy ones not to lose the benefit of the Dharma. Therefore, a verse in the Lotus Sūtra says: / 'Not seeking the Buddha of great power, / nor the Dharma that cuts off suffering, / they deeply enter into various wrong views, / seeking to abandon suffering through suffering. / For the sake of these sentient beings, / I give rise to the mind of great compassion.' / Because they do not rely on the power of the vast majesty of genuine awakening and the power of the majestic virtue of the Dharma of mindful one mind, they grasp phenomena outside the mind, forming various wrong views. Taking arising and ceasing as the cause, they take arising and ceasing as the fruit. Originally seeking to escape birth-and-death, they instead multiply birth-and-death. For the sake of such beings, great compassion is aroused to pull out their false suffering. Because birth-and-death is the root of all suffering, even if one lives for a hundred years, it is still like a kṣaṇa: like a long wave flowing eastward, like the setting sun leaning to the west, like a spark struck from a stone, like a swift steed passing a crevice, like a faint lamp in the wind, like hanging dew on the tip of grass, like a decaying tree overhanging a cliff, like a flash of lightning that dazzles the eye. If one does not encounter the vast practice of the true Dharma, then one sinks down for ten thousand kalpas, born in vain and dying for nothing. As the Mahāparinirvāṇasūtra says: / 'Furthermore, when a bodhisattva cultivates the contemplation of death, he observes this lifespan as constantly surrounded by countless enemies, diminishing from moment to moment without any increase, like a mountain torrent that cannot stop, and also like morning dew whose momentum does not last long; like a convict heading toward the execution ground, drawing closer to death with every step; like cattle and sheep being led to the slaughterhouse.' / Bodhisattva Kāśyapa said: 'World-Honoured One, how does a wise person contemplate destruction moment by moment?' / 'Good son, suppose four men, all skilled in the art of archery, gathered in one place and each shot an arrow toward one direction, all thinking: "Our four arrows will be released together and will fall together." Then suppose another person thought: "Before these four arrows fall, I can catch them all at once with my hands." Good son, could such a person be called swift or not?' / Bodhisattva Kāśyapa said: 'Yes, World-Honoured One.' / The Buddha said: 'Good son, an earth-walking ghost is swifter than this man. A flying ghost is swifter than an earth-walking ghost. The Four Heavenly Kings are swifter than a flying ghost. The sun and moon devas are swifter than the Four Heavenly Kings. The devas of firm swiftness are swifter than the sun and moon. The lifespan of sentient beings is swifter than the devas of firm swiftness. Good son, in a single breath and a single blink of an eye, the lifespan of sentient beings undergoes four hundred arisings and ceasings. If a wise person can contemplate life like this, this is called being able to contemplate destruction moment by moment. Good son, a wise person contemplates life as bound to the King of Death. If I can escape such a King of Death, then I will forever cut off impermanent lifespan. Furthermore, a wise person contemplates this lifespan as like a large tree overhanging a steep riverbank; also like a person who has committed a heinous crime and, when subjected to execution, finds no one to have pity on him; like a lion king when severely famished; also like a venomous serpent when inhaling a great wind; and like a thirsty horse when jealously guarding water.' > — English (machine translation) (machine translation) ### [43.5.3](https://indike.org/pramana/in.bauddha.taisho.2016.43.5.3) 如大惡鬼。 瞋恚發時。 眾生死王亦復如是。 善男子。 智者若能作如是觀。 是則名為修集死想。 善男子。 智者復觀。 我今出家。 設得壽命七日七夜。 我當於中精勤修道。 護持禁戒。 說法教化。 利益眾生。 是名智者修於死想。 復以七日七夜為多。 若得六日五日四日三日二日一日一時。 乃至出息入息之頃。 我當於中精勤修道。 護持禁戒。 說法教化。 利益眾生。 是名智者善修死想。 又梁朝有高僧。 奉帝請百大德試有道者。 請至朝門。 嚴備一百甲兵。 旌旗耀日。 怖百大德。 九十九人。 悉皆驚走。 唯有一大德而無驚怖。 王問和尚。 何故不怕。 僧答云。 怕何物。 我初生姟童之時。 剎那剎那。 念念已死。 故知諸佛苦心。 菩薩誓志。 為救眾生。 如是悲切。 應須遞相警策。 不可倏爾因循。 且三界受身。 未脫死地。 新新生滅。 念念輪迴。 直饒天帝五欲之榮。 輪王七寶之富。 泰來運合。 賞悅暫時。 報盡緣終。 悲憂長久。 物極則返。 因果相酬。 處業繫中。 誰能免者。 故法界箴云。 莫言無畏。 其禍鼎沸。 勿言無傷。 其禍猶長。 爭如一念還原。 紹隆佛種。 念念不忘利物。 步步與道相應。 究竟同歸。 莫先宗鏡。 所以華嚴經云。 佛子。 此菩薩摩訶薩。 復於一切眾生。 生利益心。 安樂心。 慈心。 悲心。 憐愍心。 攝受心。 守護心。 自己心。 師心。 大師心。 作是念言。 眾生可愍。 墮於邪見。 惡慧惡欲。 惡道稠林。 我應令彼住於正見。 行真實道。 又作是念。 一切眾生。 分別彼我。 互相破壞。 鬪諍瞋恨。 熾然不息。 我當令彼住於無上大慈之中。 又作是念。 一切眾生。 貪取無厭。 唯求財利。 邪命自活。 我當令彼住於清淨身語意業正命法中。 又作是念。 一切眾生。 常隨三毒。 種種煩惱。 因之熾然。 不解。 志求出要方便。 我當令彼除滅一切煩惱大火。 安置清涼涅槃之處。 又作是念。 一切眾生。 為愚癡重闇妄見厚膜之所覆。 故入蔭翳稠林。 失智慧光明。 行曠野險道。 起諸惡見。 我當令彼得無障礙清淨智眼。 知一切法如實相。 不隨他教。 又作是念。 一切眾生。 在於生死險道之中。 將墮地獄畜生餓鬼。 入惡見網中。 為愚癡稠林所迷。 隨逐邪道。 行顛倒行。 譬如盲人。 無有導師。 非出要道。 謂為出要。 入魔境界。 惡賊所攝。 隨順魔心。 遠離佛意。 我當拔出如是險難。 令住無畏一切智城。 又作是念。 一切眾生。 為大瀑水波浪所沒。 入欲流。 有流。 無明流。 見流。 生死洄洑。 愛河漂轉。 湍馳奔激。 不暇觀察。 為欲覺。 恚覺。 害覺。 隨逐不捨。 身見羅剎。 於中執取。 將其永入愛欲稠林。 於所貪愛。 深生染著。 住我慢原阜。 安六處聚落。 無善救者。 無能度者。 我當於彼起大悲心。 以諸善根而為救濟。 令無災患。 離染寂靜。 住於一切智慧寶洲。 又作是念。 一切眾生。 處世牢獄。 多諸苦惱。 常懷愛憎。 自生憂怖。 貪欲重械之所繫縛。 無明稠林以為覆障。 於三界內。 莫能自出。 我當令彼永離三有。 住無障礙大涅槃中。 又作是念。 一切眾生。 執著於我。 諸蘊窟宅。 不求出離。 依六處空聚。 起四顛倒行。 為四大毒蛇之所侵惱。 五蘊怨賊之所殺害。 受無量苦。 我當令彼住於最勝無所著處。 所謂滅一切障礙。 住無上涅槃。 所以如上經云。 我當令彼住於正見。 行真實道。 又云。 令彼安置清涼涅槃之處。 又云。 令彼知一切法如實相。 不隨他教。 又云。 令住無畏一切智城。 又云。 住於一切智慧寶洲。 又云。 令彼住於最勝無所著處。 故知句句。 悉皆指歸宗鏡。 何者。 > “…just as when a great evil ghost gives rise to wrath, so too is the King of Death of sentient beings. Good sons, if a wise person can practice such contemplation, this is called cultivating and accumulating the perception of death. Good sons, the wise person further contemplates: ‘Now that I have left home, even if I should gain a lifespan of seven days and seven nights, during this time I ought to diligently cultivate the Path, uphold and protect the prohibitive precepts, expound the Dharma to teach and transform, and benefit sentient beings.’ This is called a wise person cultivating the perception of death. Further, taking seven days and seven nights as too long: ‘If I gain six days, five days, four days, three days, two days, one day, one hour, or even the space of an out-breath and an in-breath, during this time I ought to diligently cultivate the Path, uphold and protect the prohibitive precepts, expound the Dharma to teach and transform, and benefit sentient beings.’ This is called a wise person skillfully cultivating the perception of death.” Furthermore, in the Liang dynasty there was an eminent monk. In response to an imperial invitation to a hundred venerable elders to test those who possessed the Path, when they were invited to the court gate, one hundred armored soldiers were fully deployed, with flags and banners dazzling in the sun, to frighten the hundred elders. Ninety-nine of them were startled and fled; only one elder was without fear. The king asked the master, “Why are you not afraid?” The monk replied, saying, “What is there to fear? From the time I was first born as an infant, moment by moment, thought by thought, I have already been dying.” Therefore we know that the painstaking mind of all buddhas and the vowed resolve of the bodhisattvas in saving sentient beings are poignant like this. One must mutually warn and spur each other on, and must not dilly-dally and procrastinate even for a moment. Moreover, taking birth within the triple realm, one has not escaped the place of death; freshly born, freshly perishing, revolving in saṃsāra thought by thought. Even granted the glory of the five desires of the Heavenly Lord or the wealth of the seven treasures of a wheel-turning king, when good fortune arrives and fate aligns, the delight is only momentary; when retribution is exhausted and conditions end, the sorrow and grief are long-lasting. When things reach their extreme, they reverse; cause and effect requite each other. Bound within karma, who can be exempt? Therefore the \*Dharmadhātu Admonition\* says: “Do not say there is no fear; its disaster boils like a cauldron. Do not say there is no harm; its disaster lasts long.” How could that compare to returning to the origin in a single thought, perpetuating and magnifying the buddha-seed, not forgetting to benefit creatures thought by thought, and according with the Path step by step? In ultimate convergence, nothing takes precedence over the Mirror of the Source. Therefore the \*Avataṃsaka-sūtra\* says: “Sons of the Buddha, this bodhisattva-mahāsattva further gives rise, toward all sentient beings, to the mind of benefiting, the mind of bringing peace and happiness, the mind of loving-kindness, the mind of compassion, the mind of sympathetic pity, the mind of gathering in, the mind of safeguarding, the mind of regarding them as oneself, the mind of a teacher, and the mind of a great teacher. He conceives this thought: ‘Sentient beings are pitiable, falling into wrong views, evil wisdom, evil desires, and the dense forest of evil destinies. I ought to cause them to abide in right view and practice the true path.’ He further conceives this thought: ‘All sentient beings discriminate between that and this, destroy each other, and their quarreling, contention, anger, and hatred flare unceasingly. I shall cause them to abide in unsurpassed great loving-kindness.’ He further conceives this thought: ‘All sentient beings are insatiably greedy in grasping, seeking only wealth and profit, sustaining their lives through wrong livelihood. I shall cause them to abide in the Dharma of right livelihood through pure bodily, verbal, and mental karma.’ He further conceives this thought: ‘All sentient beings constantly follow the three poisons; various kleśas flare up on account of them, and they do not understand or resolve to seek the skillful means for the essentials of escape. I shall cause them to extinguish the great fire of all kleśas and place them in the cool, refreshing state of nirvāṇa.’ He further conceives this thought: ‘All sentient beings are covered by the heavy darkness of moha and the thick film of false views; thus entering the dense forest of obscurations, they lose the light of prajñā, travel along the perilous paths of the wilderness, and give rise to various evil views. I shall cause them to attain the unobstructed, pure eye of wisdom, to know the true characteristic of all dharmas, and not to follow the teachings of others.’ He further conceives this thought: ‘All sentient beings are upon the perilous path of birth and death, about to fall into hells, animals, and hungry ghosts, entering the net of evil views, confused by the dense forest of moha, following false paths, and carrying out inverted practices. They are just like blind people who have no guide; regarding what is not the path of essential escape as the path of essential escape, they enter the realm of Māra, are gathered in by evil bandits, accord with the mind of Māra, and stay far away from the intention of the Buddha. I shall pull them out from such perils and difficulties and cause them to abide in the fearless City of Sarvajñā.’ He further conceives this thought: ‘All sentient beings are submerged by the waves of a great torrent, entering the stream of desire, the stream of existence, the stream of avidyā, and the stream of views, swept along by the whirlpool of birth and death, drifted and turned by the river of craving, surging and rushing swiftly without leisure to observe; they are pursued without relent by thoughts of sensual desire, thoughts of malice, and thoughts of harm; the rākṣasa of personality view grasps them therein and brings them forever into the dense forest of craving and desire; toward what they crave, they give rise to deep attachment, dwelling on the highlands of pride and settling in the villages of the six sense bases, with no good savior and no one capable of ferrying them across. I shall give rise to the mind of great compassion toward them, rescue them by means of all roots of goodness, cause them to be free from calamities and afflictions, to be tranquil and free from defilement, and to abide on the treasure island of all wisdom.’ He further conceives this thought: ‘All sentient beings are in the prison of the world, full of many afflictions, constantly harboring love and hatred, naturally giving rise to grief and dread, bound by the heavy shackles of greedy desire, and covered and obstructed by the dense forest of avidyā; within the triple realm, none can get out on their own. I shall cause them to be forever free from the three existences and abide in unobstructed great nirvāṇa.’ He further conceives this thought: ‘All sentient beings grasp at a self, make a cavernous dwelling of the aggregates, do not seek deliverance, rely upon the empty villages of the six sense bases, give rise to the four inverted practices, are troubled and afflicted by the four great poisonous serpents, and are murdered by the hostile bandits of the five aggregates, suffering immeasurable pain. I shall cause them to abide in the supreme place of non-attachment—namely, extinguishing all obstacles and abiding in unsurpassed nirvāṇa.’” Therefore, as the above sūtra says: “I shall cause them to abide in right view and practice the true path”; and further says: “place them in the cool, refreshing state of nirvāṇa”; and further says: “cause them to know the true characteristic of all dharmas and not to follow the teachings of others”; and further says: “cause them to abide in the fearless City of Sarvajñā”; and further says: “abide on the treasure island of all wisdom”; and further says: “cause them to abide in the supreme place of non-attachment.” Hence we know that sentence by sentence, all point back and return to the Mirror of the Source. Why is this? > — English (machine translation) (machine translation) ### [43.5.4](https://indike.org/pramana/in.bauddha.taisho.2016.43.5.4) 若悟自心。 即是正見。 離顛倒故。 楞伽經云。 心外見法。 名為外道。 若悟自心。 即是涅槃。 離生死故。 論云。 心外有法。 生死輪迴。 若了一心。 生死永絕。 若悟自心。 即是實相。 離虛妄故。 法華經云。 唯此一事實。 餘二即非真。 若悟自心。 即是智城。 離愚癡故。 思益經云。 愚於陰界入。 而欲求菩提。 陰界入即是。 離是無菩提。 若悟自心。 即是寶洲。 具法財故。 華嚴論云。 寶洲在何處。 即眾生心是。 若悟自心。 即是最勝無所著處。 離住相故。 若心外立法。 則隨處生著。 法華經云。 拔出眾生。 處處貪著。 金剛經云。 若菩薩心不住法而行布施。 如人有目。 日光明照。 見種種色。 是知心目開明。 智日普照。 光吞萬像。 法界洞然。 豈更有一纖塵而作障翳乎。 如是則空心不動。 具足六波羅蜜。 何者。 若不見一塵。 則無所取。 若無所取。 亦無可與。 是布施義。 是大捨義。 故經云。 無可與者。 名曰布施。 如是則慳施同倫。 取捨平等。 不歸宗鏡。 何以裁之。 如一鉢和尚歌云。 慳時捨。 捨時慳。 不離內外及中間。 亦無慳。 亦無捨。 寂寂寥寥無可把。 又證道歌云。 默時說。 說時默。 大施門開無壅塞。 有人問我解何宗。 報道摩訶般若力。 又若不見一塵。 則無持無犯。 故云若覓戒三毒。 瘡痍幾時差。 辱境如龜毛。 忍心不可得。 精進心不起。 無法可對治。 內外心不生。 定亂俱無寄。 悉入無生忍。 皆成般若門。 > If one awakens to one’s own citta, that is right view, because it is free from inversions. The \*Laṅkāvatārasūtra\* says: “Seeing dharmas outside the mind is called heterodoxy.” If one awakens to one’s own citta, that is nirvāṇa, because it is free from birth and death. A treatise says: “When there are dharmas outside the mind, there is the cycle of birth and death; if one understands the one mind, birth and death are severed forever.” If one awakens to one’s own citta, that is the true characteristic, because it is free from falsehood. The \*Lotus Sūtra\* says: “Only this one thing is real; the other two are not true.” If one awakens to one’s own citta, that is the City of Wisdom, because it is free from moha. The \*Viśeṣacintibrahmaparipṛcchāsūtra\* says: “Being ignorant regarding the aggregates, dhātus, and āyatanas, one yet wishes to seek bodhi; the aggregates, dhātus, and āyatanas are precisely it; apart from these, there is no bodhi.” If one awakens to one’s own citta, that is the treasure island, because it possesses the wealth of the Dharma. The \*Huayan Treatise\* says: “Where is the treasure island? It is precisely the minds of sentient beings.” If one awakens to one’s own citta, that is the supreme place of non-attachment, because it is free from the characteristic of abiding. If one posits dharmas outside the mind, then attachment arises wherever one is. The \*Lotus Sūtra\* says: “Pulling out sentient beings from their greedy attachments in all places.” The \*Vajracchedikā-sūtra\* says: “If a bodhisattva practices giving with a mind that does not abide in dharmas, it is like a person with eyes when the sunlight shines brightly, seeing various colors.” Thus we know that when the eye of the mind is opened and clear, the sun of wisdom shines everywhere, the light engulfs the myriad phenomena, and the dharmadhātu is completely illumined. How could there still be even a single fine speck of dust to serve as an obscuration? In this way, then, the empty mind is unmoved and complete with the six pāramitās. Why is this? If one does not see a single speck of dust, there is nothing to grasp; if there is nothing to grasp, there is also nothing to give: this is the meaning of giving (dāna), this is the meaning of great renunciation. Therefore a sūtra says: “To have nothing to give is named giving.” In this way, stinginess and giving are of the same kind, and taking and abandoning are equal; if one does not return to the Mirror of the Source, by what could this be determined? As the song of Master Yibo says: “In stinginess there is giving; in giving there is stinginess; not apart from the internal, the external, and the middle. There is neither stinginess nor giving; quiet and deserted, there is nothing to grasp.” Also, the \*Song of Awakening to the Way\* says: “In silence there is speaking; in speaking there is silence; the gate of great giving opens without obstruction. If someone asks me what source I understand, I report that it is the power of mahāprajñā.” Furthermore, if one does not see a single speck of dust, there is neither upholding nor violating \[precepts\]; therefore it is said: “If you seek precepts for the three poisons, when will the sores and wounds heal? Disgraceful conditions are like turtle hair; a mind of endurance cannot be found. The mind of energetic striving does not arise; there is no dharma to serve as a remedy. Internal and external minds do not arise; concentration and distraction both have nowhere to lodge.” All enter anutpattikadharmakṣānti; all become gates of prajñā. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.43.5.1) — English, machine translation ## Linked texts (1) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.23.25) — 道世, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.43.5](https://indike.org/pramana/in.bauddha.taisho.2016.43.5) · Pramāṇa