[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) › 45.20 # 宗鏡錄 45.20 宗鏡錄 45.20 - **Language:** Classical Chinese ### [45.20](https://indike.org/pramana/in.bauddha.taisho.2016.45.20) 答。龍樹天親。豈不同入不二法門乎。今本為佛教。隨義有所開而用釋。何得取捨定執也。若分別界外結惑生死。及諸行名義。當細尋天親所作。若觀門遣蕩。安心入道。何過龍樹。若不取地論。攝大乘論。相映望者。他或謂於非義理。多端強說也。故知菩薩製作。一一關於聖典。故非出自胸襟。廣引證明。令生聞慧。宗鏡纂集。大意亦同。若不先明識論。天親護法等。剖析根塵微細生死。又焉得依龍樹觀門遣蕩。如無差別。無可圓融。若不先胗候察其病原。何以依方施其妙藥。只如淨名居士。位臨等覺。尚有原品無明實因疾未盡。現受後有生死實果疾猶存。 > Answer: 'Did not Nāgārjuna and Vasubandhu enter the non-dual Dharma gate together? Now, originally for the sake of the Buddha's teachings, according to the meanings, where there is an opening, it is used for explanation; how could there be a fixed grasp of accepting and rejecting? If discriminating the bound defilements and birth-and-death beyond the triple realm, as well as the names and meanings of the various practices, one should closely investigate what Vasubandhu composed. If it is the contemplation gate of dispelling and emptying, pacifying the citta to enter the Way, what surpasses Nāgārjuna? If one does not take the Daśabhūmivyākhyāna and Mahāyānasaṃgraha to reflect and correlate with each other, others might say that regarding non-principles, one forcefully speaks in various manners.' Therefore we know that the compositions of the bodhisattvas, every single one of them, are connected with the sacred scriptures; they did not emerge from their own minds. Extensively citing them as evidence is to give rise to the wisdom derived from hearing. The grand purpose of compiling the Mirror of the Source is also the same. If one does not first illuminate the treatises on consciousness by Vasubandhu, Dharmapāla, and others, dissecting the subtle birth-and-death of faculties and dusts, how could one rely on Nāgārjuna's contemplation gate to dispel and empty them? If there were no distinction, there would be nothing to harmonize. If one does not first take the pulse and examine the root of the illness, how can one prescribe the wondrous medicine according to the formula? Just take Vimalakīrti: his position approached equal enlightenment, yet he still had the illness of the real cause of uneliminated primal avidyā, and the illness of the real fruit of experiencing a future existence of birth-and-death still remained. > — English (machine translation) (machine translation) - [Previous: 45.19](https://indike.org/pramana/in.bauddha.taisho.2016.45.19) - [Next: 45.21](https://indike.org/pramana/in.bauddha.taisho.2016.45.21) - [Up: 45](https://indike.org/pramana/in.bauddha.taisho.2016.45) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.45.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.45.20](https://indike.org/pramana/in.bauddha.taisho.2016.45.20) · Pramāṇa