[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) › 64.19 # 宗鏡錄 64.19 宗鏡錄 64.19 - **Language:** Classical Chinese ### [64.19](https://indike.org/pramana/in.bauddha.taisho.2016.64.19) 答。如大地一生種種芽。類八識心。現種種法。所觀是藏識之相分。能見是眼識之見分。能所雖分。俱不離識。皆是現量。不帶名言。則非有非空。非一非二。若落比量。執作外塵。則一二情生。內外心起。密嚴經偈云。如地無分別。庶物依以生。藏識亦如是。眾境之依處。如人以己手。還自摩挃身。亦如象與鼻。取水自霑沐。復似諸嬰兒。以口含其指。如是自心內。現境還自緣。是心之境界。普遍於三有。久修觀行者。而能善通達。內外諸世間。一切唯心現。華嚴經頌云。譬如深大海。珍寶不可盡。於中悉顯現。眾生之形影。甚深因緣海。功德悉無盡。清淨法身中。無像而不現。正法念處經云。又修行者。內心思惟。隨順正法。觀察法行。乃至云何世間愚癡凡夫。眼見色已。或貪或瞋。或生於癡。彼諸凡夫。若見知識。若見婦女。心則生貪。若復異見則生於瞋。見他具足貪瞋所覆。以眼於色。不如實見。癡蔽於心。愚癡凡夫。唯有分別。眼見於色。若貪若瞋。若癡所覆。愛誑之人。自意分別。此我我所。如是染著。譬如狗齩離肉之骨。涎汁和合。望得其髓。如是貪狗。齒間血出。得其味已。謂是骨汁。不知自血有如是味。以貪味故。不覺。次第自食其舌。復貪其味。以貪覆故。謂骨汁味。愚癡凡夫。亦復如是。虛妄分別。眼識見色。貪著喜樂。思量分別。以色枯骨。著眼口中。境界如齒。如是齩之。染意如涎。愛血流出。貪愛血味。為色為美。於色得味。猶如彼狗。凡夫愚癡。眼識見彼如骨之色。虛妄分別。如狗齩骨。如是觀察。眼見於色。猶如枯骨。如是一切愚癡凡夫。虛妄分別之所誑惑。又云。閻羅王說偈責疏罪人云。若屬邪見者。彼人非黠慧。一切地獄行。怨家心所誑。心是第一怨。此怨最為惡。此怨能縛人。送到閻羅處。故知諸苦所。困貪欲為本。若貪心瞥起。為五欲之火焚燒。覺意纔生。被三界之輪繫縛。如帝釋與脩羅戰勝。造得勝堂。七寶樓觀莊嚴奇特。梁柱榰㭿皆容一綖。不相著而能相持。天福之妙力能如此。目連飛往。帝釋將目連看堂。諸天女皆羞目連。悉隱逃不出。目連念帝釋著樂。不修道本。即變化火。燒得勝堂。爀然崩壞。仍為帝釋廣說無常。帝釋歡喜。後堂儼然。無灰煙色。釋曰。以帝釋恃其天福。執著有為故。目連垂方便門。示無常境。 > Answer: Just as the one great earth produces various kinds of sprouts, in like manner the mind of the eight consciousnesses manifests various phenomena. What is observed is the nimittabhāga of the ālayavijñāna; what can see is the darśanabhāga of the eye consciousness. Although subject and object are divided, neither departs from consciousness; both are direct perception (pratyakṣa) without entangling nominal designations, and are thus neither existent nor empty, neither one nor two. If one falls into inferential cognition (anumāna) and grasps them as external dusts, feelings of oneness and duality arise, and mental thoughts of inside and outside are generated. A verse from the Ghanavyūhasūtra says: / "Just as the earth is without conceptual discrimination, / Yet the myriad things depend on it to arise, / The ālayavijñāna is also like this, / The locus of reliance for the myriad objects. / Just as a person uses his own hand / To stroke his own body, / And as an elephant with its trunk / Takes water to wash and bathe itself, / Or again as infants / Put their fingers in their mouths, / In this way, within one's own mind, / A manifest object is in turn taken as an object by oneself. / These objects of the mind / Pervade the three realms of existence. / Those who have long cultivated contemplative practice / Are able to thoroughly penetrate that / The various internal and external worlds / Are all only manifestations of mind." / A verse in the Avataṃsakasūtra says: / "Just as in the deep great ocean / Precious jewels cannot be exhausted, / And within it are fully manifested / The shapes and reflections of sentient beings; / In the ocean of profound causes and conditions, / Merits are completely inexhaustible, / And within the pure dharmakāya / There is no reflection that does not appear." / The Saddharmasmṛtyupasthānasūtra says: "Furthermore, the practitioner contemplates internally in mind, accords with the correct Dharma, and observes the practice of phenomena, up to: 'How is it that the foolish, deluded ordinary beings of the world, having seen forms with their eyes, either generate greed, generate anger, or generate delusion? When those ordinary beings see a friend or see a woman, greed arises in their minds; if they see something different, then anger arises. Seeing others endowed \[with desirable traits\], they are veiled by greed and anger; because with their eyes they do not see forms as they truly are, delusion obscures their minds. Foolish ordinary beings have only conceptual discrimination: when seeing forms with the eyes, they are veiled by greed, anger, or delusion. People deceived by attachment discriminate in their own minds: "This is I; this is mine," and are tainted and attached like this. For example, it is like a dog gnawing on a bone stripped of meat; its saliva mixes with it, and it hopes to obtain its marrow. In this way, blood flows from between the greedy dog's teeth; having obtained its taste, it thinks it is the juice of the bone, not knowing that its own blood has such a taste. Because it craves the taste, without realizing it, it gradually eats its own tongue, and still craves that taste; because it is veiled by greed, it thinks it is the taste of the bone juice. Foolish ordinary beings are also like this: with false discrimination, eye consciousness sees forms, and they crave, attach, rejoice in, and deliberate upon them. Placing the dry bone of form into the mouth of the eye, the sense object is like the teeth, gnawing it in this way; the defiled mind is like the saliva, and the blood of craving flows out. Craving the taste of the blood, they consider the form beautiful and take pleasure in form, just like that dog. The foolish ordinary person whose eye consciousness sees form like a bone falsely discriminates like a dog gnawing a bone. Contemplating in this way, the eyes seeing forms is just like a dry bone. In this way all foolish ordinary beings are deceived and deluded by false discrimination.'" It also says: "King Yama spoke verses rebuking negligent sinners, saying: / 'If one belongs to wrong views, / That person is not clever or wise. / All practices leading to hell / Are deceived by the enemy that is the mind. / The mind is the foremost enemy; / This enemy is the most vicious. / This enemy can bind a person / And send them to Yama's domain.' / Therefore we know that all places of suffering are fundamentally trapped by craving and desire. If a greedy thought arises in a flash, one is incinerated by the fire of the five desires; as soon as a conceptual thought emerges, one is bound by the wheel of the three realms. For example, when Śakra defeated the asuras in battle, he built the Hall of Victory. The seven-jeweled multistoried pavilion was adorned and wondrous: the beams, pillars, and brackets each left room for a single thread, not touching each other yet able to support one another. The marvelous power of heavenly merit could be like this. Maudgalyāyana flew there, and Śakra led Maudgalyāyana to view the hall. The celestial maidens were all ashamed before Maudgalyāyana and all hid, not coming out. Maudgalyāyana thought that Śakra was attached to pleasure and did not cultivate the root of the path; he then miraculously manifested fire, burning down the Hall of Victory so that it collapsed in a blazing inferno. He then extensively preached impermanence for Śakra. Śakra rejoiced, and later the hall stood solemnly as before, without the color of ashes or smoke." The explanation says: "Because Śakra relied on his heavenly merit and was attached to conditioned phenomena, Maudgalyāyana displayed an expedient door to show the state of impermanence." > — English (machine translation) (machine translation) - [Previous: 64.18](https://indike.org/pramana/in.bauddha.taisho.2016.64.18) - [Next: 64.20](https://indike.org/pramana/in.bauddha.taisho.2016.64.20) - [Up: 64](https://indike.org/pramana/in.bauddha.taisho.2016.64) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.64.19) — English, machine translation ## Linked texts (1) - [正法念處經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.narrative.saddharmasmrtyupasthana*zh-gautama-prajnaruci.5.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.64.19](https://indike.org/pramana/in.bauddha.taisho.2016.64.19) · Pramāṇa