[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) › 44.5.2 # 宗鏡錄 44.5.2 宗鏡錄 44.5.2 - **Language:** Classical Chinese ### [44.5.2](https://indike.org/pramana/in.bauddha.taisho.2016.44.5.2) 空色朗然。 一指二指三指皆了。 大雨能淹囂塵。 大定能靜狂逸。 止能破散。 虛妄滅矣。 善巧方便。 種種緣喻。 廣讚於止。 破其睡散。 是名對治以止安心也。 又善男子。 心若在定。 能知世間生滅法相。 亦知出世不生不滅法相。 如來成道。 猶尚樂定。 況諸凡夫。 有禪定者。 如夜見電光。 即得見道。 破無數億洞然之惡。 乃至得成一切種智。 善巧方便種種緣喻。 廣讚於止。 即會真如。 是名隨第一義以止安心也。 其人若言。 我聞寂滅。 都不入懷。 若聞分別聽受無厭。 即應為說。 三惡燒然。 駝驢重楚。 餓鬼飢渴。 不名為苦。 癡闇無聞。 不識方隅。 乃是大苦。 多聞分別樂。 見法法喜樂。 以善攻惡樂。 無著阿羅漢。 是名為最樂。 從多聞人。 聞甘露樂。 如教觀察知道。 遠離坑埳直去不迴。 善巧方便。 種種緣喻。 廣讚於觀。 發悅其情。 是名隨樂欲以觀安心。 又善男子。 月開蓮華。 日興作務。 商應隨主。 彩畫須膠。 坏不遇火。 無須臾用。 盲不得導。 一步不前。 行無觀智。 亦復如是。 一切種智。 以觀為根。 本。 無量功德之所莊嚴。 善巧方便。 種種緣喻。 廣讚於觀。 生其功德。 是名隨便宜以觀安心。 又善男子。 智者識怨。 怨不能害。 武將有謀。 能破強敵。 非風何以卷雲。 非雲何以遮熱。 非水何以滅火。 非火何以除闇。 析薪之斧。 解縛之刀。 豈過智慧。 善巧方便。 種種緣喻。 廣讚於觀。 使其破惡。 是名對治以觀安心。 又善男子。 井中七寶。 闇室瓶盆。 要待日明。 日既出已。 皆得明了。 須智慧眼。 觀知諸法實。 一切諸法中。 皆以等觀。 入般若波羅蜜。 最為照明。 善巧方便。 種種緣喻。 廣讚於觀。 令得悟解。 是名第一義。 以觀安心。 如是八番。 為信行人說安心也。 其人若云。 我樂息心。 默以復默。 損之又損之。 遂至於無為。 不樂分別。 坐馳無益。 此則法行根性。 當為說止。 汝勿外尋。 但內守一。 攀覺流動。 皆從妄生。 如旋火輪。 輟手則息。 洪波鼓怒。 風靜則澄。 淨名經云。 何謂攀緣。 謂有三界。 何謂息攀緣。 謂心無所得。 瑞應經云。 其得一心者。 則萬邪滅矣。 龍樹云。 實法不顛倒。 念想觀已除。 言語法皆滅。 無量眾罪除。 清淨心常一。 如是尊妙人。 則能見般若。 夫山中幽寂。 神仙所讚。 況涅槃澄靜。 賢聖尊崇。 佛話經云。 比丘在聚。 身口精勤。 諸佛咸憂。 比丘在山。 息事安臥。 諸佛皆喜。 況復結跏束手。 緘脣結舌。 思惟寂相。 心原一止。 法界洞寂。 豈非要道。 唯此為貴。 餘不能及。 善巧方便。 種種因緣。 種種譬喻。 廣讚於止。 發悅其心。 是名隨樂欲以止安心。 其人若云。 我觀法相。 只增紛動。 善法不明。 當為說止。 止是法界平正良田。 何法不備。 止捨攀緣。 即是檀。 止體非惡。 即是戒。 止體不動。 即是忍。 止無間雜。 即是精進。 止則決定。 即是禪。 止法亦無。 止者亦無。 即是慧。 因止會非止非不止。 即是方便。 一止一切止。 即是願。 止止愛止止見。 即是力。 此止如佛止無二無別。 即是智。 止具一切法。 即是祕藏。 但安於止。 何用別修諸法。 善巧方便。 種種緣喻。 令生善根。 即是隨便宜以止安心也。 若言我觀法相。 散睡不除者。 當為說止。 大有功能。 止是壁定。 八風惡覺不能入。 止是淨水。 蕩於貪婬。 八倒。 猶如朝露。 見陽則晞。 止是大慈。 怨親俱愍。 能破恚怒。 止是大明呪。 癡疑皆遣。 止即是佛。 破除障道。 如阿伽陀藥。 遍治一切。 如妙良醫。 呪枯起死。 善巧方便。 > emptiness and form become distinctly clear; one, two, or three fingers are all clearly understood. A great rain can settle swirling dust; great concentration can calm wild recklessness. Śamatha can break through distraction, and the unreal and false are extinguished.' With skillful means and diverse conditions and metaphors, broadly praise śamatha to destroy their drowsiness and distraction. This is called pacifying the citta through śamatha as an antidote. 'Furthermore, good son, if the citta is in concentration, it can know the worldly dharmic characteristics of arising and ceasing, and also know the supramundane dharmic characteristics of neither arising nor ceasing. Even when the Tathāgata accomplished the Path, he still delighted in concentration—how much more so for ordinary mortals! One who possesses dhyāna concentration is like someone seeing lightning by night: they directly attain the seeing of the Path, destroy countless billions of blazing evils, and ultimately attain sarvākārajñatā.' With skillful means and diverse conditions and metaphors, broadly praise śamatha, directly realizing tathatā. This is called pacifying the citta through śamatha in accord with the primary meaning. If that person says: 'When I hear of quiescent cessation, it does not enter my breast at all; but when I hear of analytical distinctions, I listen and accept without satiation,' one should then say to them: 'The blazing fire of the three evil destinies, the heavy suffering of camels and donkeys, and the hunger and thirst of hungry ghosts are not called real suffering; the darkness of ignorance without hearing \[the Dharma\], not knowing where to turn—this is the great suffering. The joy of extensive hearing and analytical distinction, the joyful delight of seeing dharmas, the joy of overcoming evil with good, and the unattached arhat—this is called the supreme joy. From those of extensive hearing, one hears the joy of nectar; observing according to the teachings, one knows the path, stays far away from pits and chasms, and proceeds straight ahead without turning back.' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā, gladdening their mind. This is called pacifying the citta through vipaśyanā in accord with delight and desire. 'Furthermore, good son, the moon opens the lotus; the sun initiates daily tasks; a merchant must follow his leader; painting requires glue; unbaked clay, unless it encounters fire, is useless for even an instant; a blind person without a guide cannot take a single step forward. Practices without the wisdom of contemplation are also like this. Sarvākārajñatā takes vipaśyanā as its root, adorned by immeasurable merits.' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā to generate their merits. This is called pacifying the citta through vipaśyanā in accord with suitability. 'Furthermore, good son, the wise know their enemies, so the enemies cannot harm them; a brave general has strategy, so he can defeat strong foes. Without wind, how could clouds be rolled back? Without clouds, how could heat be blocked? Without water, how could fire be extinguished? Without fire, how could darkness be dispelled? How could an axe that splits wood, or a blade that cuts bonds, surpass wisdom?' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā to cause them to destroy evil. This is called pacifying the citta through vipaśyanā as an antidote. 'Furthermore, good son, the seven treasures within a well, or vases and basins in a dark room, must await the light of the sun; once the sun has risen, they all become distinct and clear. One must have the eye of wisdom to contemplate and know the true reality of all dharmas. Among all dharmas, one enters the prajñāpāramitā through equal contemplation, which is the most illuminating.' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā to cause them to attain awakening and understanding. This is called pacifying the citta through vipaśyanā \[in accord with\] the primary meaning. These are the eight rounds of explaining the pacification of the citta for a practitioner inclined to faith. If that person says: 'I delight in stilling the citta, silence upon silence, diminishing it and diminishing it further, thereby arriving at the unconditioned; I do not delight in analytical distinctions, and running outward while seated brings no benefit'—this is the disposition of a practitioner inclined to the Dharma. One should speak to them of śamatha: 'Do not seek externally; only guard the one within. Cognitive grasping and discursive reflection in their flow all arise from delusion. Like a whirling firebrand, it ceases when the hand stops; when great waves billow in rage, they become clear and calm once the wind is still.' The Vimalakīrtinirdeśa says: 'What is called cognitive grasping? It means having the three realms. What is called ceasing cognitive grasping? It means the citta having nothing to attain.' The Ruiying jing says: 'For one who attains the one mind, the myriad evils are extinguished.' Nāgārjuna says: 'The real Dharma is not inverted; mindfulness, thought, and contemplation are already eliminated; dharmas of speech are all extinguished; immeasurable multitudes of sins are removed; the pure citta is constantly unified—such a revered and wondrous person is able to see prajñā.' Now, secluded stillness in the mountains is praised by spirits and immortals; how much more so the serene calm of nirvāṇa, venerated by worthy ones and sages! The Fo hua jing says: 'When a monk is in a settlement, diligent in body and speech, the Buddhas are all grieved; when a monk is in the mountains, resting from affairs and lying down peacefully, the Buddhas are all pleased.' How much more so when sitting cross-legged with hands gathered, sealing the lips and tying the tongue, contemplating the characteristic of quiescence! When the source of the citta is unified in śamatha, the dharmadhātu is thoroughly quiescent. How could this not be the essential path? Only this is noble; nothing else can equal it. With skillful means, diverse conditions, and diverse metaphors, broadly praise śamatha to gladden their citta. This is called pacifying the citta through śamatha in accord with delight and desire. If that person says: 'When I contemplate dharmic characteristics, it only increases turmoil and agitation, and wholesome dharmas are not illuminated,' one should speak to them of śamatha: 'Śamatha is the level and upright, fertile field of the dharmadhātu; what dharma does it lack? When śamatha relinquishes cognitive grasping, that is dāna. When the substance of śamatha is not evil, that is śīla. When the substance of śamatha is unmoving, that is kṣānti. When śamatha is uninterrupted and unmixed, that is vīrya. When śamatha is definitive, that is dhyāna. When the dharma of śamatha is also absent and the one who stops is also absent, that is prajñā. When, by means of śamatha, one realizes neither stopping nor non-stopping, that is upāya. When one stopping is all stopping, that is praṇidhāna. When stopping stops craving and stops views, that is bala. When this śamatha is identical to the Buddha's stopping, without duality or distinction, that is jñāna. Śamatha possesses all dharmas; this is the secret storehouse. Merely rest in śamatha; what need is there to cultivate other dharmas separately?' With skillful means and diverse conditions and metaphors, cause them to produce wholesome roots. This is pacifying the citta through śamatha in accord with suitability. If they say: 'When I contemplate dharmic characteristics, distraction and drowsiness are not eliminated,' one should speak to them of śamatha as having great efficacy: 'Śamatha is wall-like concentration; the eight winds and evil reflections cannot enter. Śamatha is pure water; it washes away lust. The eight inversions are like morning dew; seeing the sun, they dry up. Śamatha is great compassion; pitying both enemies and kin alike, it can break anger and hatred. Śamatha is the great illuminating mantra; ignorance and doubt are completely dispelled. Śamatha is itself the Buddha; it destroys obstacles to the Path. It is like the agada medicine, curing everything comprehensively; like a marvelous, skilled physician, enlivening the withered and raising the dead.' With skillful means, > — English (machine translation) (machine translation) - [Previous: 44.5.1](https://indike.org/pramana/in.bauddha.taisho.2016.44.5.1) - [Next: 44.5.3](https://indike.org/pramana/in.bauddha.taisho.2016.44.5.3) - [Up: 44.5](https://indike.org/pramana/in.bauddha.taisho.2016.44.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.44.5.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.44.5.2](https://indike.org/pramana/in.bauddha.taisho.2016.44.5.2) · Pramāṇa