[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) › 71.33 # 宗鏡錄 71.33 宗鏡錄 71.33 - **Language:** Classical Chinese ### [71.33](https://indike.org/pramana/in.bauddha.taisho.2016.71.33) 答。同類。遍三性。通有漏無漏。遍行。唯染污別也。二種因所得之果。皆似於因。名等流果也。夫四緣六因十因五果者。收盡凡聖之道。能成教法之門。闕之則一法不圓。昧之則終為外道。且四緣者。因緣。則於有為之門。親辦自果。無問則為開導之義。萬有咸生。所緣則具慮託而方成。約親疎而俱立。增上。則有勝勢力。不障他緣。六因者。能作因。則業用成辦。俱有因。則更互同時。同類因。初後相似。相應因。則決定一緣。遍行因。則同其染類。異熟因。則成熟後果。十因者。隨說因。為諸法先導之門。觀待因。了現得作用之事。牽引因。則令成自果。攝受因。則能攝萬緣。生起因。令萬類能生。引發因。使諸果成辦。定異因。則種類各別。同事因。則體總一如。相違因。能起障礙之門。不違因。隨順。緣生之理。五果者。異熟果。則因生果熟。異時而成。等流。則因果性同。流類無濫。增上。則力用殊勝。能助他緣。士用。則功業所成。能獲財利。離繫。則斷障證真。超諸漏縛。總攝如上。因緣。報成五果。咸歸真異熟第八識中。斯異熟果門。於異時而熟。若起一念善。如將甜種子下於肥田內。或生一念惡。似植苦種子下向瘦田中。以水土因緣時節際會。則抽芽布葉次第而生。華發果成積漸而熟。此染淨種子。異熟亦然。若作善因。下人天之樂種。或興惡行。生四趣之惡田。靡起善惡因。終無苦樂報。不下麁好種。豈有華果生。故知因果相酬。唯識變定。如鏡現像。似影隨形。無有影而不隨形。無有鏡而不現像。斯則無有作而不受報。無有果而不酬因。法爾如然。世所共悉。唯有不作者。業果定難羈。但了一心宗。者緣皆頓息。是以了唯識理。無所用心。終不妄興三界業果。以唯識變定故。懼業之人方能信受。如前定錄云。昔韓公滉之在中書也。嘗召一吏。不時而至。怒將鞭之。吏曰。某別有所屬。不得遽至。晉公曰。宰相之吏。更屬何人。吏曰。某不幸。兼屬陰官。晉公以為不誠。怒曰。既屬陰司。有何所主。吏曰。某所主。三品已上食料。晉公曰。若然。某明日當以何食。吏曰。此雖細事。不可顯言。乞疏於紙。過後為驗。乃如之。而繫其吏。明旦遽有詔命。既對。適遇。太官進食。糕糜一器。上以其半賜晉公。晉公食之美。又以賜之。既退而腹脹。歸于私第。召醫視之。曰。食物所壅。宜服少橘皮湯。至夜可飲漿水。明旦疾愈。思前吏言。召之。視其書云。明晨。相公只食一飣半糕糜。橘皮湯一椀漿水一甌。則皆如其言。公固復問。人間之食皆有籍耶。答曰。三品已上。日支。五品已上。有權者。旬支。無則月支。凡六品至一命。皆季支。其不食祿者。年支耳。故知飲啄有分。豐儉無差。所謂玉食錦袍。鶉衣藜藿。席門金屋。千駟一瓢。皆因最初一念而造。心跡纔現。果報難逃。以過去善惡為因。現今苦樂為果。絲毫匪濫。孰能免之。猶響之應聲。影之隨形。此必然之理也。唯除悟道。定力所排。若處世幻之中。焉有能脫之者。所以經偈云。假使百千劫。所作業不忘。因緣會遇時。果報還自受。所以財命論云。貧者無立錐之地。刀彝則田逾萬頃。餓者無擔石之儲。李衡則木號千奴。故史記。楚相孫叔敖。盡忠於國。及身死。其子貧無立錐之地。漢書云。刀彝。歷官尚書郎。不隨德行。種植為務。有田萬頃。奴婢千人。魏志云。華歆。効官。清貧。家無擔石之儲。晉書云。李衡植橘千株。號為木奴千頭。又不但貧富唯識變定。壽命亦然。以先心所作慈殺之因。今定受後報脩短之果。非干今身善惡之行。故云。無禮必斃。跖何事而獨壽。行善則吉。託何事而早終。如莊子云。盜跖。從卒九千。橫行天下。侵暴諸侯。而其壽考。論語疏云。項託七歲為孔子之師。而少殀焉。 > Answer: The similar \[cause\] pervades the three natures and applies to both the defiled and undefiled; the omnipresent \[cause\] is distinguished by being exclusively defiled. The fruits attained by these two kinds of causes are both similar to their causes, and thus are called fruits of equal outflow. Now, the four conditions, six causes, ten causes, and five fruits encompass the entire path of both the ordinary and the holy, and are able to establish the portals of the teachings. If these are lacking, then not a single dharma is complete; if one is ignorant of them, one will ultimately remain an outsider. Regarding the four conditions: the cause condition directly produces its own fruit in the realm of the conditioned; the immediate \[condition\] carries the meaning of opening and guiding, through which all existents are produced; the object-condition is established only through mindful reliance, and is posited in terms of both proximate and remote \[aspects\]; and the prevailing \[condition\] possesses superior power and does not obstruct other conditions. Regarding the six causes: the acting cause accomplishes karmic function; the co-existent cause is mutually simultaneous; the similar cause is similar from beginning to end; the associated cause definitely shares a single object; the omnipresent cause is identical in its defiled class; and the maturation cause matures the subsequent fruit. Regarding the ten causes: the discursive cause is the portal that guides all dharmas; the dependent cause discerns the affairs of manifest functional activity; the pulling cause causes its own fruit to be achieved; the receptive cause can gather all conditions; the generative cause enables all kinds to be born; the initiating cause causes all fruits to be accomplished; the determinant cause makes categories distinct; the co-working cause unifies substances into oneness; the contradictory cause can initiate the portal of obstruction; and the non-contradictory cause complies with the principle of conditioned arising. Regarding the five fruits: the maturation fruit is where the cause arises and the fruit ripens, being completed at a different time; the equal outflow \[fruit\] has a nature identical between cause and fruit, without confusion of classes; the prevailing \[fruit\] has superior functional power and can assist other conditions; the person-operated \[fruit\] is accomplished through effort and action, being able to obtain wealth and profit; and the disconnection \[fruit\] severs obstructions and realizes the real, transcending all defiled bondages. In summary, the causes and conditions described above yield the five fruits, which all return to the eighth consciousness of true maturation. This portal of the maturation fruit matures at a different time: if a single thought of goodness arises, it is like planting a sweet seed in fertile soil; if a single thought of evil is born, it is like planting a bitter seed in barren land. When the conditions and seasons of water and earth converge, sprouts emerge and leaves unfold in sequence; blossoms burst forth, fruits mature, and they gradually ripen. The same applies to the maturation of these defiled and pure seeds. If one creates a good cause, one plants the seed of bliss in the human and heavenly realms; or if one initiates evil deeds, one takes birth in the bad fields of the four lower destinies. If neither good nor bad causes are initiated, there will ultimately be no retribution of suffering or bliss; without planting coarse or fine seeds, how could flowers and fruits ever grow? Thus we know that causes and fruits correspond to one another, definitively determined by the transformations of consciousness alone. They are like images appearing in a mirror, or shadows following a form. There is no shadow that does not follow its form, and no mirror that does not reveal an image. Likewise, there is no action that does not receive retribution, and no fruit that does not repay its cause. The nature of dharmas is inherently so; it is known to all the world. Only for one who does not act is it hard for karmic fruits to bind them; if one simply understands the source of the one mind, all these conditions suddenly cease. Therefore, when one understands the principle of consciousness-only, there is nowhere to apply the mind, and one will never falsely initiate the karmic fruits of the three realms. Because things are definitively determined by the transformations of consciousness, only those who fear karma can believe and accept this. As the Qianding lu states: In the past, when Duke Han Huang served in the Grand Secretariat, he once summoned an official clerk, who failed to arrive on time. Angry, he was about to flog him. The clerk said, 'I belong to another office, so I could not come immediately.' Duke Jin asked, 'As a clerk under the Prime Minister, to whom else could you belong?' The clerk replied, 'Unfortunately, I am also assigned to the subterranean bureaucracy.' Duke Jin, considering him dishonest, angrily asked, 'Since you belong to the subterranean administration, what are you in charge of?' The clerk said, 'I am in charge of the food and rations for officials of the third rank and above.' Duke Jin said, 'If so, what will I eat tomorrow?' The clerk replied, 'Though this is a minor matter, it cannot be openly spoken. I beg to write it down on paper, to serve as proof after the fact.' It was done accordingly, and the clerk was detained. Early the next morning, there was suddenly an imperial summons. After Duke Jin's audience, it happened that the Grand Provisioner presented food: a bowl of rice porridge and pastries. His Majesty bestowed half of it upon Duke Jin. Duke Jin found it delicious, and the Emperor bestowed the rest upon him. After retiring, he had abdominal distension and returned to his private residence, where he called a physician to examine him. The physician said, 'This is caused by food blockage; it is appropriate to take a little tangerine-peel decoction, and by nightfall you may drink thin rice gruel.' The next morning his illness was cured. Remembering the former clerk's words, he summoned him and looked at what he had written, which said: 'Tomorrow morning, the Prime Minister will eat only one serving and a half of pastries and porridge, one bowl of tangerine-peel decoction, and one cup of thin rice gruel.' It was entirely as he had said. The Duke firmly questioned him further: 'Does the food of the human world always have a register?' He replied: 'For the third rank and above, it is allotted daily; for the fifth rank and above with executive power, it is allotted every ten days; without executive power, monthly; for all from the sixth rank to the single commission, quarterly; for those who do not draw an official salary, it is allotted annually.' Therefore we know that eating and drinking have their allotments; abundance and scarcity have no error. What are called jade delicacies and brocade robes, quail-feather rags and coarse greens, mat doors and golden mansions, a team of a thousand horses and a single gourd-cup—all are created by an initial single thought. The moment the traces of mind appear, karmic retribution cannot be escaped. Taking past good and evil as causes, present suffering and bliss as fruits, there is not the slightest discrepancy; who can escape it? It is like an echo responding to a sound, or a shadow following a form: this is an inevitable principle. None can escape it unless they awaken to the Way and are shielded by the power of concentration. If one abides within the worldly illusion, how could anyone be freed? Therefore a verse from a sūtra says: 'Even after hundreds of thousands of kalpas, / The karma that was done is not forgotten; / When causes and conditions converge, / The retribution is returned to oneself.' Hence the Caiming lun states: 'The poor have not even land enough to insert an awl, / Yet Dao Yi possessed fields exceeding ten thousand qing; / The starving lack even a single picul of stored grain, / Yet Li Heng owned trees named a thousand slaves.' Thus the Shiji records that Sun Shu'ao, Prime Minister of Chu, gave his utmost loyalty to the state, yet when he died, his son was so poor he had not enough land to insert an awl. The Hanshu says that Dao Yi served as a Secretarial Imperial Clerk, did not pursue virtuous conduct, made farming his business, and owned ten thousand qing of fields and a thousand slaves. The Weizhi says that Hua Xin served in office cleanly and poorly, without even a picul of grain stored at home. The Jinshu says that Li Heng planted a thousand tangerine trees, which were called 'a thousand tree-slaves.' Moreover, not only are poverty and wealth definitively determined by the transformations of consciousness, but lifespan is also the same. Because of the causes of compassion or killing previously performed by the mind, one definitively receives the subsequent retribution of a long or short lifespan, which is not directly dependent on the good or evil deeds of the present life. Hence it is said: 'Those without propriety must perish, yet why did Zhi alone live long? Practicing goodness brings fortune, yet why did Tuo meet an early death?' As Zhuangzi says, the Robber Zhi led nine thousand followers, rampaging across the world and terrorizing the feudal lords, yet lived to an advanced age. The commentary to the Lunyu says that Xiang Tuo was teacher to Confucius at the age of seven, yet died prematurely. > — English (machine translation) (machine translation) - [Previous: 71.32](https://indike.org/pramana/in.bauddha.taisho.2016.71.32) - [Next: 71.34](https://indike.org/pramana/in.bauddha.taisho.2016.71.34) - [Up: 71](https://indike.org/pramana/in.bauddha.taisho.2016.71) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.71.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.71.33](https://indike.org/pramana/in.bauddha.taisho.2016.71.33) · Pramāṇa