[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) › 46.3.7 # 宗鏡錄 46.3.7 宗鏡錄 46.3.7 - **Language:** Classical Chinese ### [46.3.7](https://indike.org/pramana/in.bauddha.taisho.2016.46.3.7) 或據體離緣而堅性執。 或忘泯一切而守己愚。 或定人法自爾。 而墮無因。 或執境智和合。 而生共見。 或執心境混同。 亂能所之法。 或著分別真俗。 縛智障之愚。 或守一如不變而墮常。 或定四相所遷而沈斷。 或執無修而祛聖位。 或言有證而背天真。 或耽依正而隨世輪迴。 或厭生死而喪真解脫。 或迷真空而崇因著果。 或昧實際而欣佛厭魔。 或著隨宜所說。 而守語為真。 或失音聲實相。 而離言求默。 或宗教乘而厭自性之定。 或弘禪觀而斥了義之詮。 或鬪奇特而但顧出身。 俄沈識海。 或作淨潔而唯求玄密。 反墮陰城。 或起殊勝知解。 而斡肉為瘡。 或住本性清淨。 而執藥成病。 或尋文採義而飲客水。 或守靜居閑而坐法塵。 或起有得心。 談無相大乘。 或運圖度想。 探物外玄旨。 或廢說起絕言之見。 或存詮招執指之機。 或認動用而處生滅根原。 或專記憶而住識想邊際。 或安排失圓覺之性。 或縱任虧入道之門。 或起身心精進。 而滯有為。 或守任真無事。 而沈慧縛。 或專計念勤思。 而失於正受。 或傚無礙自在。 而放捨修行。 或隨結使而恃本性空。 或執纏蓋而妄加除斷。 或保重而生法愛。 或輕慢而毀佛因。 或進求而乖本心。 或退墮而成放逸。 或語證相違而虧實地。 或體用各據而乖佛乘。 或欣寂而住空。 失大悲之性。 或泯緣而厭假。 違法爾之門。 或著我見而昧人空。 或迷現量而堅法執。 或解不兼信而滋邪見。 或信不具解而養無明。 或云人是而法非。 或稱境深而智淺。 或取而迷物性。 或捨而乖即真。 或離而違因。 或即而亡果。 或非而謗實。 或是而毀權。 或惡無明而背不動智門。 或憎異境而壞法性三昧。 或據同理而起增上慢。 或貶別相而破方便門。 或是菩提而謗正法輪。 或非眾生而毀真佛體。 或著本智而非權慧。 或迷正宗而執化門。 或滯理溺無為之坑。 或執事投虛幻之網。 或絕邊泯迹。 違雙照之門。 或保正存中。 失方便之意。 或定慧偏習而燋爛道芽。 或行願孤興而沈埋佛道。 或作無作行。 修有為菩提。 或著無著心。 學相似般若。 或趣淨相而迷垢實性。 或住正位而失俗本空。 或立無相觀而障翳真如。 或起了知心而違背法性。 或守真詮而生語見。 服甘露而早終。 或敦圓理而起著心。 飲醍醐而成毒。 已上略標一百二十種見解。 並是迷宗失旨。 背湛乖真。 揑目生華。 迷頭認影。 若敲氷而索火。 如緣木以求魚。 畏影逃空。 捫風捉電。 苦非甘種。 砂豈飯因。 皆不能以法性融通。 一旨和會。 盡迷方便。 悉入見纏。 不達正宗。 皆投見網。 綿密難出。 如曲木曳於稠林。 勢猛力強。 猶𤀹河漂於香象。 所以天魔外道。 本無其種。 修行失念。 遂派其原。 故知但有所重所依立知立解。 絲毫見處不亡。 皆成外道。 如華嚴經頌云。 以法無性故。 無有能了知。 如是解諸法。 究竟無所解。 以法無自體。 憑何作解。 如辯兔角之大小。 了龜毛之短長。 理事俱虛。 可取笑於天下。 情塵自隔。 實喪道於目前。 如華嚴論云。 見在即凡。 情亡即佛。 祖師云。 不用求真。 唯須息見。 法華經云。 此法非思量分別之所能解。 圓覺經云。 若以思惟心。 測度如來圓覺境界。 如將螢火燒須彌山。 終不能著。 斯皆是有作世俗之心。 豈能探無作出世之旨。 如先德云。 俗務者。 非但執耒運斤。 名為俗務。 坐馳五塵六欲。 即是世務又專念。 空無相願。 亦是世務。 又念蒼生塗炭。 慈悲慰拔。 亦是世務。 若能念念於無念。 非念非無念。 一心中覺。 方非世務。 是以若實悟宗之人。 尚不得。 無見無解。 豈可更隨言執意。 而起有見有解乎。 > Some rely on the substance apart from conditions and stubbornly cling to inherent nature. Some obliterate everything and guard their own foolishness. Some determine that persons and phenomena are naturally so, thereby falling into \[the view of\] causelessness. Some hold that object and wisdom combine, thereby generating a view of shared production. Some hold that mind and object are indistinguishably merged, confounding the principles of subject and object. Some cling to differentiating the real and the conventional, bound by the foolishness of the cognitive hindrance. Some guard the single suchness as unaltering, thereby falling into eternalism. Some determine that \[things\] are shifted by the four characteristics, thereby sinking into annihilationism. Some maintain that there is no cultivation, thereby rejecting the noble stages. Some say there is realization, thereby turning their backs on innate genuineness. Some indulge in the dependent and proper \[retributions\], thereby revolving along with worldly saṃsāra. Some revile birth and death, thereby losing true liberation. Some are confused about true emptiness, exalting causes and clinging to fruits. Some are blind to the reality limit, delighting in Buddhas and loathing Māra. Some cling to \[teachings\] spoken in accordance with suitability, guarding words as the truth. Some lose the true characteristic of sounds, seeking silence apart from words. Some venerate the scriptural vehicles and loathe the samādhi of one's own nature. Some propagate Chan contemplation and reject the explanation of the definitive meaning. Some vie for the extraordinary, merely seeking to extricate themselves, and suddenly sink into the ocean of consciousness. Some affect purity and solely seek the profound and esoteric, yet contrarily fall into the citadel of the \[five\] skandhas. Some generate superior intellectual understandings, gouging flesh into wounds. Some abide in the original purity of the nature, clinging to the medicine until it becomes an illness. Some search through texts and gather interpretations, drinking external waters. Some guard stillness and reside in leisure, sitting in the dust of phenomena. Some give rise to a grasping mind to speak of the unconditioned Mahāyāna. Some exercise calculating thoughts to probe the profound principle beyond things. Some discard words and give rise to views of wordlessness. Some preserve explanations and invite the mechanism of clinging to the pointing finger. Some identify dynamic function, dwelling at the root source of arising and ceasing. Some focus on memory, residing at the boundary of conscious ideation. Some contrive, losing the nature of perfect enlightenment. Some give rein \[to things\], marring the portal of entering the Way. Some arouse physical and mental vigor, thereby stagnating in the conditioned. Some guard doing nothing while leaving things to truth, thereby sinking into the bondage of wisdom. Some focus on deliberate reflection and diligent contemplation, thereby losing correct absorption. Some imitate unhindered spontaneity, thereby abandoning practice. Some follow defiling bonds, relying on the emptiness of original nature. Some cling to entanglements and hindrances, falsely applying elimination and severing. Some cherish and prize \[realization\], generating attachment to phenomena. Some act with contempt, reviling the seeds of Buddhahood. Some press forward in seeking, contravening their original mind. Some fall back, lapsing into negligence. Some have words and realization that contradict each other, thereby marring the ground of reality. Some each rely on substance or function separately, thereby contravening the Buddha Vehicle. Some delight in stillness and abide in emptiness, losing the nature of great compassion. Some obliterate conditions and loathe the provisional, violating the portal of natural functioning. Some cling to the view of self, being blind to the emptiness of persons. Some are confused about direct perception, stubbornly clinging to phenomena. Some have understanding unaccompanied by faith, fostering wrong views. Some have faith lacking understanding, nourishing ignorance. Some say the person is right but the teaching is wrong. Some claim the object is deep while wisdom is shallow. Some grasp, being confused about the nature of things. Some abandon, contravening what is directly real. Some separate, violating the cause. Some identify, obliterating the fruit. Some negate, slandering the actual. Some affirm, reviling the expedient. Some detest ignorance, turning their backs on the portal of immovable wisdom. Some loathe distinct objects, destroying the samādhi of the nature of phenomena. Some rely on the principle of sameness, generating arrogance. Some belittle distinct characteristics, demolishing the portal of expedient means. Some affirm bodhi, slandering the wheel of the true Dharma. Some negate sentient beings, reviling the true Buddha body. Some cling to original wisdom, rejecting expedient knowledge. Some are confused about the correct source, clinging to teachings of transformation. Some stagnate in principle, drowning in the pit of the unconditioned. Some cling to phenomena, casting themselves into the net of the illusory. Some sever extremes and obliterate traces, violating the portal of dual illumination. Some guard correctness and preserve the middle, losing the purport of expedient means. Some cultivate concentration or wisdom one-sidedly, withering the sprouts of the Way. Some arouse practices or vows in isolation, burying the Buddha Way. Some perform unmade deeds to cultivate conditioned bodhi. Some cling with an unattached mind, practicing a facsimile of prajñā. Some tend toward pure characteristics, being confused about the true nature of defilement. Some abide in the correct status, losing the original emptiness of the conventional. Some establish the contemplation of signlessness, obscuring tathatā. Some give rise to a discerning mind, contravening the nature of phenomena. Some guard true explanations, generating views based on words—swallowing the nectar of immortality only to meet an early death. Some promote the perfect principle, generating an attached mind—drinking the finest ghee only for it to become poison. The above briefly outlines one hundred and twenty kinds of views and understandings. All of them are confusions regarding the source and loss of the essential purport, turning one's back on stillness and contravening truth, rubbing one's eyes to produce phantom flowers, forgetting one's head to recognize its shadow. It is like striking ice in search of fire, or climbing a tree to seek fish; it is fleeing into the void out of fear of one's shadow, or groping for the wind and clutching at lightning. A bitter seed does not yield sweetness; how could sand be the cause of cooked rice? None of them can harmonize and integrate through the nature of phenomena or unite within the single purport. Completely confused about expedient means, they all enter the entanglements of views. Failing to reach the correct source, they all cast themselves into the net of views. Dense and closely woven, it is difficult to escape—like dragging crooked wood through a dense forest; fierce and powerful, it is like a surging river sweeping away a scent-elephant. Therefore, heavenly demons and heterodox paths originally have no distinct species; through loss of mindfulness in practice, their streams diverged from this source. Hence we know that as long as there is anything one prizes, relies upon, or sets up as knowledge and understanding, so long as the slightest trace of a view is not extinguished, it all becomes heterodoxy. As a verse in the Avataṃsakasūtra says: 'Because phenomena have no inherent nature, / there is none that can comprehend them. / Understanding all phenomena in this way, / ultimately there is nothing understood.' Since phenomena have no self-substance, on what could one rely to form an understanding? It is like debating the size of a rabbit's horns, or discerning the length of a turtle's hair: principle and phenomena are both empty, serving only to invite ridicule from the whole world; emotional defilements naturally intervene, truly causing one to lose the Way before one's very eyes. As the Treatise on the Avataṃsaka says: 'When views remain, one is an ordinary being; when feelings perish, one is a Buddha.' The ancestral master said: 'There is no need to seek truth; one need only cease views.' The Lotus Sūtra says: 'This Dharma cannot be understood through thinking and discrimination.' The Sutra of Perfect Enlightenment says: 'If with a discursive mind one seeks to fathom the Tathāgata's realm of perfect enlightenment, it is like trying to burn Mount Sumeru with the fire of a firefly—in the end it can never catch fire.' These are all conditioned, worldly minds; how could they probe the unconditioned, supramundane purport? As a virtuous master of old said: 'As for worldly affairs, it is not merely holding a plow and swinging an axe that is called worldly affairs. Letting the mind race after the five dusts and six desires while seated is itself worldly affairs. Furthermore, single-mindedly contemplating emptiness, signlessness, and wishlessness is also worldly affairs. And feeling compassion for the suffering of common mortals, comforting and delivering them, is also worldly affairs. Only when one can be mindful from thought to thought of no-thought—neither thought nor no-thought—awakening within the one mind, does it cease to be worldly affairs.' Therefore, if someone has truly awakened to the source, they cannot even retain non-view and non-understanding; how could they further follow words and cling to concepts, giving rise to views and understandings? > — English (machine translation) (machine translation) - [Previous: 46.3.6](https://indike.org/pramana/in.bauddha.taisho.2016.46.3.6) - [Next: 46.3.8](https://indike.org/pramana/in.bauddha.taisho.2016.46.3.8) - [Up: 46.3](https://indike.org/pramana/in.bauddha.taisho.2016.46.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.46.3.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.46.3.7](https://indike.org/pramana/in.bauddha.taisho.2016.46.3.7) · Pramāṇa