[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) › 51.71 # 宗鏡錄 51.71 宗鏡錄 51.71 - **Language:** Classical Chinese ### [51.71](https://indike.org/pramana/in.bauddha.taisho.2016.51.71) 答。諸佛說法。尚依俗諦。況三支比量。理實五明。以破立為宗。言生智了為體。摧凡小之異執。定佛法之綱宗。所以教無智至不圓。木非繩而靡直。比之可以生誠信。伏邪倒之疑心。量之可以定真詮。杜狂愚之妄說。故得正法之輪。永轉。唯識之旨。廣行。則事有顯理之功。言有定邦之力。如慈恩大師云。因明論者。元唯佛說。文廣義散。備在眾經。故地持論云。菩薩求法。當於何求。當於一切五明處求。求因明者。為破邪論。安立正道。劫初足目。創標真似。爰暨世親。再陳軌式。雖紀綱已列。而幽致未分。故使賓主對揚。猶疑立破之則。有陳那菩薩。是稱命世。賢劫千佛之一佛也。匿跡巖藪。栖巒等持。觀述作之利害。審文義之繁約。于時巖谷振吼。雲霞變彩。山神捧菩薩足。高數百尺。唱言。佛說因明。玄妙難究。如來滅後。大義淪絕。今幸福智攸邈。深達聖旨。因明論道。願請重弘。菩薩乃放神光。照燭機感。時彼南印土。按達羅國王。見放光明。疑入金剛喻定。請證無學果。菩薩曰。入定觀察。將釋深經。心期大覺。非願小果。王言。無學果者。諸聖攸仰。請尊速證。菩薩撫之。欲遂王請妙吉祥菩薩。因彈指警曰。何捨大心。方興小志。為廣利益者。當轉慈氏所說瑜伽。匡正頹綱。可製因明。重成規矩。陳那敬受指誨。奉以周旋。於是譚思研精。乃作因明正理門論。正理者。諸法本真之體。義。門者。權衡照解之所由。又瑜伽論云。云何名因明處。為於觀察義中。諸所有事。所建立法。名觀察義。能隨順法。名諸所有事。諸所有事。即是因明。為因照明觀察義故。且如外道執聲為常。若不以量比破之。何由破執。如外道立量云。聲是有法。定常為宗。因云。所作性故。同喻如虛空。所以虛空非所作性。則因上不轉。引喻不齊。立聲為常不成。若佛法中。聲是無常。立量云。聲是有法。定無常為宗。因云。所作性故。同喻如瓶盆。異喻如虛空等。是知若無此量。曷能顯正摧邪。所以實際理地。不受一塵。佛事門中。不捨一法。若欲學諸佛方便。須具菩薩遍行。一一洞明。方成大化。如上廣引藏識之文。祖佛所明。經論共立。第八本識。真如一心。廣大無邊。體性微細。顯心原而無外。包性藏以該通。擅持種之名。作總報之主。建有情之體。立涅槃之因。居初位而總號賴耶。處極果而唯稱無垢。備本後之智地。成自他之利門。隨有執無執而立多名。據染緣淨緣而作眾體。孕一切而如太虛包納。現萬法而似大地發生。則何法不收。無門不入。但以迷一真之解。作第二之觀。初因覺明能了之心。發起內外塵勞之相。於一圓湛。析出根塵。聚內四大為身。分外四大為境。內以識情為垢。外因想相成塵。無念而境貫一如。有想而真成萬別。若能心融法界。境豁真空。幻翳全消。一道明現。可謂裂迷途之緻網。抽覺戶之重關。惛夢醒而大覺常明。狂性歇而本頭自現。 > Answer: The Buddhas, in preaching the Dharma, still relied upon conventional truth; how much more so the three-membered inference, whose principle is in truth one of the five sciences (pañcavidyā)? It takes refutation and proof as its source, and vocal production of cognitive comprehension as its substance. It crushes the divergent attachments of ordinary beings and the Hīnayāna, and settles the fundamental principles of the Buddha's Dharma. Therefore, teaching without wisdom reaching it is not complete, just as wood without a plumb-line is not straight. By comparing it, one can generate sincere faith and subdue the doubting minds of false and inverted views; by measuring it with valid cognition, one can determine the true explanation and block the deluded speech of the reckless and foolish. Thus the wheel of the True Dharma turns forever, and the tenets of consciousness-only are broadly practiced. Then worldly phenomena have the efficacy of revealing the principle, and words have the power to stabilize the realm. As Great Master Ci'en said: 'The treatise on Hetuvidyā was originally spoken only by the Buddha. Its texts are vast and its meanings scattered, fully present across the various sūtras. Thus the Bodhisattvabhūmi states: "Where should a bodhisattva seek the Dharma? One should seek it in all five fields of knowledge. Seeking Hetuvidyā is in order to refute false treatises and establish the right path." At the beginning of the kalpa, Akṣapāda first marked out the genuine and the fallacious; coming down to Vasubandhu, the formal rules were set forth again. Although the guidelines were already arrayed, the profound imports were not yet distinguished, so that when guest and host engaged in debate, they were still in doubt regarding the rules of proof and refutation. There was Bodhisattva Dignāga, acclaimed as an epoch-making figure, one of the thousand Buddhas of the Auspicious Kalpa. Concealing his traces among crags and thickets, perching upon peaks in meditative concentration, he observed the advantages and disadvantages of composition and weighed the prolixity and brevity of text and meaning. At that time, the cliffs and valleys roared and shook, and the clouds and mists changed color. A mountain spirit held up the Bodhisattva's feet hundreds of feet high, calling out: "The Buddha taught Hetuvidyā, abstruse and difficult to fathom. After the Tathāgata's extinction, the great meaning sank into oblivion. Now, fortunate that your blessed wisdom is far-reaching and deeply penetrates the sacred intent, we pray and request you to propagate anew the path of the Hetuvidyā treatises." The Bodhisattva then emitted a spiritual radiance that illuminated the receptive capacities. At that time, the king of the Andhra Kingdom in Southern India, seeing the radiance emitted, suspected he had entered the diamond-like samādhi (vajropamasamādhi) and requested him to realize the fruit of non-learning (aśaikṣaphala). The Bodhisattva said: "Entering meditative concentration and contemplating, I am about to explain the profound sūtras; my mind aspires to the great awakening, not desiring the lesser fruit." The king said: "The fruit of non-learning is that to which all sages look up; I ask the Venerable One to quickly realize it." The Bodhisattva was about to consent and fulfill the king's request, when Bodhisattva Mañjuśrī snapped his fingers and admonished him, saying: "Why abandon the great aspiration and suddenly give rise to a small intention? To broadly benefit others, you should roll forward the Yogācāra expounded by Maitreya, rectify the declining guidelines, and compose works on Hetuvidyā to reconstruct the formal rules." Dignāga reverently received his instructions and adhered to them unswervingly. Thereupon, pondering deeply and investigating thoroughly, he composed the Hetuvidyā-nyāyamukha-śāstra. "Correct principle" (nyāya) is the originally true substance and meaning of all dharmas; "gateway" (mukha) is that by which the balance sheds light and comprehension. Furthermore, the Yogācārabhūmiśāstra states: "Why is it called the domain of Hetuvidyā? It is for investigating matters in the examined object. The dharmas to be established are called the examined object; the dharmas that can accord with them are called all the matters. All the matters are precisely Hetuvidyā, because they illuminate and examine the object through logical reasons." Take, for example, the heterodox holding that sound is eternal. If one does not use inference to refute it, by what means could one break their attachment? As when an outsider sets up the inference: "Sound is the subject; definitely eternal is the thesis; the reason is: because of having the nature of being produced; the positive example is like space." Because space does not have the nature of being produced, the reason does not apply to it; the example cited does not match, and establishing sound as eternal fails. If in the Buddha's Dharma, sound is impermanent, one sets up the inference: "Sound is the subject; definitely impermanent is the thesis; the reason is: because of having the nature of being produced; the positive example is like a vase or a pot, and the negative example is like space, etc." Thus we know that without this inference, how could one reveal the correct and crush the false? Therefore, on the ground of the ultimate principle of reality, not a single dust mote is admitted; within the gateway of the Buddha's work, not a single dharma is abandoned. If one wishes to learn the skillful means of all Buddhas, one must possess the universal practices of bodhisattvas; only when each and every one is clearly understood can the great transformation be accomplished. As cited above at length, the passages concerning the storehouse consciousness are illuminated by patriarchs and Buddhas and established jointly by sūtras and treatises. The eighth fundamental consciousness, tathatā, the one mind, is vast and boundless, its essential nature subtle and fine. It reveals the mind-source without an exterior, and encompasses the nature-treasury to pervade universally. It holds exclusively the name of "holding the seeds," acts as the lord of the total retributive fruition, establishes the substance of sentient beings, and sets up the cause of nirvāṇa. Abiding in the initial stage, it is universally designated ālayavijñāna; dwelling in the ultimate fruit, it is solely termed the untainted consciousness (amalavijñāna). It is replete with the cognitive grounds of both fundamental and subsequent wisdoms, and accomplishes the gates of benefit for oneself and others. In accordance with grasping or non-grasping, many names are established; based on defiled conditions and pure conditions, manifold substances are formed. It conceives everything as great space contains and admits, and manifests all phenomena as the great earth brings forth and generates. Then what dharma does it not collect? Into what gate does it not enter? It is only by being deluded about the understanding of the one reality that one produces the perspective of duality. Initially, on account of the mind capable of comprehending through luminous awareness, the characteristics of internal and external defiling toil are stirred up. From within the one perfect clarity, the sense-faculties and sense-objects are split apart; gathering the internal four great elements, it forms the body; dividing the external four great elements, it forms the realm of objects. Internally, taking consciousness and sentiment as defilement; externally, relying on thoughts and marks to become dust. When there is no-thought, the realm of objects is linked into oneness; when there is thought, reality becomes manifold distinctions. If the mind can merge into the dharmadhātu and the realm of objects opens into true emptiness, the illusory cataracts will completely vanish, and the single path will brightly appear. This can be called tearing open the dense net of the path of delusion and pulling out the heavy bolts of the door of awakening: the confused dream awakes and the great awakening is ever luminous; the manic nature ceases and the original head appears of itself. > — English (machine translation) (machine translation) - [Previous: 51.70](https://indike.org/pramana/in.bauddha.taisho.2016.51.70) - [Next: 51.72](https://indike.org/pramana/in.bauddha.taisho.2016.51.72) - [Up: 51](https://indike.org/pramana/in.bauddha.taisho.2016.51) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.51.71) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.5.204) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.51.71](https://indike.org/pramana/in.bauddha.taisho.2016.51.71) · Pramāṇa