[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) › 75.17 # 宗鏡錄 75.17 宗鏡錄 75.17 - **Language:** Classical Chinese ### [75.17](https://indike.org/pramana/in.bauddha.taisho.2016.75.17) 答。隨福所資。果報不等。勝福資識則境大。劣福資識則相微。顯識經云。大藥復白佛言。世尊。眾生捨身。云何生諸天中。乃至云何生於地獄等中。佛言。大藥。眾生臨終之時。福業資者。棄本之視。得天妙視。以天妙視。見六欲天。爰及六趣。見身搖動。見天宮殿。及歡喜園雜華園等。乃至如睡不睡。安隱捨壽。將捨壽時。天父天母同止一坐。天母手中。自然華出。天母見華。顧謂天父。甚為福吉。希奇勝果。天今當知。慶子之歡。時將不久。天母遂以兩手搖弄其華。弄華之時。命便終盡。無相之識。棄捨諸根。持諸境業。棄捨諸界。持諸界事。遷變果報。猶如乘馬。棄一乘一。如日愛引光。如木生火。又如月影現澄清水。識資善業。遷變天報。如脈風移。速託華內。天父天母。同坐視之。甘露欲風。吹華七日。寶璫嚴身。耀動炫煥。天童朗潔。現天母手。大藥白佛言。世尊。無形之識。云何假因緣力。而生。有形。云何。有形。止因緣內。佛言。大藥。如木和合。相觸生火。此火。木中不可得。若除於木亦不得。火。因緣和合而生。因緣不具。火即不生。木等之中。尋火色相。覺不可見。然咸見火從木出。如是大藥。識假父母因緣和合。生有形身。有形身中求識不得。離有形身。亦無有識。大藥。如火未出。火相不現。亦無煖觸。諸相皆無。如是大藥。若未有身。識受想行皆悉不現。大藥。如見日輪光明照曜。而諸凡夫不見日體。是黑是白。黃白黃赤。皆不能知。但以照熱光明。出沒環運。諸作用事。而知有日。識亦如是。以諸作用。而知有識。大藥白佛言。云何為識作用。佛言。大藥。受覺想行。思憂苦惱。此為識之作用。復有善不善業。熏習為種。作用顯識。大藥白佛言。云何識離於身。便速受身。識捨故身。新身未受。當爾之時。識作何相。佛言。大藥。如有丈夫。長臂勇健。著堅甲冑。馬疾如風。乘以入陣。干戈既交。心亂墜馬。武藝勁捷。還即跳上。識棄於身。速即受身。亦復如是。又如怯人。見敵怖懼。乘馬退走。識資善業。見天父母同座而坐。速託生彼。亦復如是。大藥。如汝所問。識棄故身。新身未受。當爾之時。識作何相。大藥。譬如人影現於水中。無質可取。手足面目。及諸形狀。與人不異。體質事業。影中皆無。無冷無熱。及與諸觸。亦無疲乏。肉段諸。大無言音聲。苦樂之聲。識棄故身新身未受相。亦復如是。大藥。是資善果生諸天者。大藥白佛言。云何識生地獄。佛言。大藥。行惡業者。入於地獄。汝當諦聽。大藥。此中眾生。積不善根。命終之時。作如是念。我今此身死。棄捨父母親知所愛。甚大憂苦。見諸地獄。及見己身應合入者。見足在上。頭倒向下。又見一處地血純。見此血已。心有味著。緣味著心。便生地獄。腐敗惡水臭穢因力。識託其中。譬如糞穢臭處臭酪臭酒諸臭因有蟲生其中。入地獄者。託臭物生。亦復如是。般若燈論云。言從死有。相續至生有時。如授經。如傳燈。如行印。如鏡像現。如空聲響。如水中日月影。如種子生芽。如人見酸口中生涎。如是後陰相續起時。無有中陰往來。傳此向彼。是故智者。應如是解。故知識託業現。境逐心生。刃利刀山。誰人鍛鍊。華含德水。非彼開敷。辯果知因。見末識本。故云心能作佛。心作眾生。心作天堂。心作地獄。心異則千差競起。心平則法界坦然。心凡則三毒縈纏。心聖則六通自在。心空則一道清淨。心有則萬境縱橫。如谷應聲。語雄而響厲。似鏡鑒像。形曲而影凹。以知萬行由心。一切在我。內虛外終不實。外細內終不麁。善因終值善緣。惡行難逃惡境。蹈雲霞而飲甘露。非他所授。臥煙焰而噉膿血。皆自能為。非天之所生。非地之所出。只在最初一念。致此昇沈。欲外安和。但內寧靜。心虛境寂。念起法生。水濁波昏。潭清月朗。修行之要。靡出於斯。可謂眾妙之門。群靈之府。昇降之本。禍福之原。但正自心。何疑別境。是以離眾生罪行福行不動行。終無三界苦樂果報。若離眾生見聞覺知。豈有陰處界等境界。如大般若經云。佛言。若夢若覺。要於見聞覺知法中。有覺慧轉。由斯起染。或復起淨。若無見聞覺知法。無覺慧轉。亦無染淨。故知夢覺唯識。染淨由心。前賢後學之所宗。千經萬論之同指。如楞伽經偈云。眾生及瓶等。種種諸形相。內外雖不同。一切從心起。但一念不生。諸緣自斷。故云。一念心不生。六根總無過。又云。一心不生。萬法無咎。如今厭生患老。隨思隨造。捨妄捨身。業果恒新。若能了生無生。知妄無妄。一念心寂。萬慮俱消。如云畏影畏跡。逾走逾極。端坐樹陰。跡滅影沈。是知悟心即休。更無異術。如祖師云。一切由心。邪正在己。不思一物。即是本心。智者能知。更無別行。所以本師云。此事唯我能知。 > Answer: Dependent on the support of one's merits, the retributions are not uniform. When superior merits support consciousness, the objective realm is vast; when inferior merits support consciousness, the marks are minute. The \*Xianshi jing\* says: Mahauṣadha further said to the Buddha: "World-Honoured One, when sentient beings cast off their bodies, how are they born among the heavens, and even how are they born in the hells and the like?" / The Buddha said: "Mahauṣadha, at the time of death, for sentient beings supported by meritorious karma, they discard their original sight and obtain celestial subtle sight. With celestial subtle sight, they see the six desire heavens, and down to the six destinies. They see their bodies shaking; they see heavenly palaces, as well as the Delightful Garden, the Mixed Flower Garden, and so forth, even as if sleeping yet not sleeping, peacefully giving up their lifespan. As they are about to give up their lifespan, a heavenly father and heavenly mother sit together on one seat. In the hands of the heavenly mother, a flower spontaneously emerges. Seeing the flower, the heavenly mother turns to tell the heavenly father, 'This is exceedingly auspicious and meritorious, a rare and superior fruit! Heaven should know now: the joy of welcoming a son will soon arrive.' The heavenly mother then shakes and plays with the flower with both hands. While she is playing with the flower, \[the being's\] life comes to an end. The markless consciousness casts off the sense faculties, grasps the karma of the objective realms, casts off the elements (dhātus), and grasps the affairs of the elements. It shifts into its retribution, just like mounting a horse—discarding one and mounting another; like the sun-stone drawing forth light; like wood generating fire; and like the moon's reflection appearing in clear water. When consciousness is supported by good karma, shifting into heavenly retribution, like the pulse-wind moving, it quickly takes lodgement inside the flower. The heavenly father and heavenly mother sit together and gaze upon it. For seven days, the desire-wind of nectar blows upon the flower. With jewelled earrings adorning the body, glittering and shining brilliantly, a heavenly child, clear and pure, appears in the heavenly mother's hand." / Mahauṣadha said to the Buddha: "World-Honoured One, how does the formless consciousness, relying on the power of causes and conditions, give rise to that which has form? How does that which has form abide within causes and conditions?" / The Buddha said: "Mahauṣadha, it is like the combination of pieces of wood striking each other to generate fire: this fire cannot be found within the wood, nor can it be found if the wood is removed. Fire is born from the harmony of causes and conditions; if causes and conditions are incomplete, the fire does not arise. If one searches for the characteristics of fire within the wood and the like, one finds it cannot be seen. Yet everyone sees fire come forth from wood. In this way, Mahauṣadha, relying on the harmony of the causes and conditions of parents, consciousness produces a body with form. Within the body with form, consciousness cannot be found; and apart from the body with form, neither is there any consciousness. / Mahauṣadha, it is like fire when it has not yet emerged: the characteristics of fire do not appear, nor is there any sensation of warmth—all characteristics are absent. In this way, Mahauṣadha, if there is not yet a body, the consciousness's feeling, conception, and formations do not appear at all. / Mahauṣadha, it is like seeing the solar disc shining brightly, yet ordinary persons do not see the sun's substance—whether it is black, white, yellow-white, or yellow-red, none of them can know. Only through its functioning—heating, illuminating, rising, setting, and orbiting—do they know that there is a sun. Consciousness is also like this: through its various functionings, one knows that consciousness exists." / Mahauṣadha said to the Buddha: "What are the functionings of consciousness?" / The Buddha said: "Mahauṣadha, sensation, perception, conception, formations, reflection, anxiety, and distress—these are the functionings of consciousness. Furthermore, good and unwholesome karma perfumes it to become seeds, and its functioning manifests consciousness." / Mahauṣadha said to the Buddha: "How is it that once consciousness separates from the body, it immediately receives another body? When consciousness has cast off the old body and has not yet received the new body, at that precise moment, what mark does consciousness take on?" / The Buddha said: "Mahauṣadha, suppose there is a man, long-armed and valiant, wearing sturdy armour, riding a horse swift as the wind into the battle array. When weapons clash, his mind is confused and he falls from his horse, yet with swift martial skill, he immediately leaps back up. Consciousness casting off the body and immediately receiving a body is also like this. Again, it is like a fearful person who sees the enemy, becomes terrified, and flees on horseback; consciousness, supported by good karma, seeing the heavenly parents sitting together on the same seat, quickly takes lodgement to be born there, also like this. / Mahauṣadha, as you asked, when consciousness has cast off the old body and has not yet received the new body, at that precise moment, what mark does consciousness take on? Mahauṣadha, it is like a person's reflection appearing in water: it has no substantiality to be grasped, yet its hands, feet, face, eyes, and various shapes are no different from the person. Substance and physical activity are entirely absent in the reflection; it has neither cold nor heat, nor any sensations, nor fatigue. It lacks physical aggregates and great elements, and has no spoken words, nor sounds of suffering or joy. The mark of consciousness having cast off the old body and not yet received the new body is also like this. Mahauṣadha, this is how one supported by good fruits is born among the heavens." / Mahauṣadha said to the Buddha: "How does consciousness take birth in hell?" / The Buddha said: "Mahauṣadha, those who practice evil karma enter hell. You should listen attentively. Mahauṣadha, sentient beings here who have accumulated unwholesome roots, at the time of their life's end, generate this thought: 'My present body is dying; I am abandoning my parents, relatives, and loved ones,' experiencing immense distress. They see the various hells and see their own bodies destined to enter them; they see their feet above and their heads inverted downward. They also see a place of pure blood on the ground. Having seen this blood, their minds develop a craving for it. Due to this craving mind, they are immediately born in hell. Through the causal power of rotten, foul water and putrid filth, consciousness takes lodgement therein. For example, in foul, stinking places—spoiled curds, spoiled liquor, and various stenches—worms are born due to these causes. Those who enter hell and take birth relying on foul things are also like this." / The \*Prajñāpradīpa-śāstra\* states: "Concerning the continuity from death-existence to birth-existence, it is like the transmission of scriptures, the passing of a lamp, the pressing of a seal, the appearance of an image in a mirror, an echo in the sky, the reflections of the sun and moon in water, a seed producing a sprout, or a person seeing sour fruit and salivating. Thus, when the subsequent aggregate arises in continuity, there is no intermediate existence going back and forth, conveying this to that. Therefore, the wise should understand it in this way." / Therefore we know that consciousness appears dependent on karma, and objective realms arise following citta. Who forged the sharp blades on the Mountain of Swords? It was not someone else who caused the flowers to bloom on the waters of virtue. Discerning the fruit, one knows the cause; seeing the branches, one recognizes the root. Hence it is said: citta can make a buddha; citta makes sentient beings; citta makes the heavenly realms; citta makes the hells. When citta is differentiated, a thousand distinctions contend to arise; when citta is level, the dharmadhātu is completely serene. When citta is ordinary, the three poisons entangle it; when citta is noble, the six supernatural powers are unhindered. When citta is empty, the one path is pure; when citta exists, ten thousand realms cross in profusion. Like a valley echoing sound—a forceful voice brings a fierce reverberation; like a mirror reflecting a form—a bent shape casts an indented reflection. / By this we know that the ten thousand practices stem from citta; everything depends on oneself. If the internal is empty, the external will never be solid; if the external is fine, the internal will never be coarse. A good cause will ultimately encounter good conditions; evil conduct can hardly escape evil realms. Treading on clouds and mists and drinking sweet nectar are not bestowed by another; lying in smoke and flames and devouring pus and blood are entirely of one's own making. They are not produced by heaven, nor do they emerge from earth; it is solely the very first thought that brings about this ascent or descent. / If you desire peace and harmony without, merely cultivate tranquillity within. When citta is empty, the realm is quiescent; when a thought arises, dharmas are born. When water is turbid, waves are dark; when the pool is clear, the moon is bright. The essential of cultivation does not go beyond this. It may be called the gate of all subtleties, the treasury of all spirits, the root of ascent and descent, the source of misfortune and fortune. Just rectify your own mind; why doubt other realms? / For this reason, apart from the sinful action, meritorious action, and unmoving action of sentient beings, there is ultimately no karmic retribution of suffering and joy in the three realms. If apart from the seeing, hearing, perceiving, and knowing of sentient beings, how could there be the objective realms of the aggregates, bases, elements, and so forth? As the \*Mahāprajñāpāramitāsūtra\* says: The Buddha said, "Whether dreaming or awake, necessarily within the dharmas of seeing, hearing, perceiving, and knowing, there is the operation of discriminative wisdom. Due to this, defilement arises, or purity arises. If there are no dharmas of seeing, hearing, perceiving, and knowing, there is no operation of discriminative wisdom, nor is there defilement or purity." / Therefore we know that dreaming and waking are consciousness-only; defilement and purity stem from citta. This is the source honoured by former sages and later scholars alike, and pointed to identically by thousands of sūtras and ten thousand treatises. As a verse in the \*Laṅkāvatārasūtra\* says: / Sentient beings, vases, and the like, / All their various appearances, / Though internal and external differ, / All arise from citta. / If only not a single thought arises, the various conditions naturally cease. Hence it is said: "When not a single thought of the mind arises, the six faculties are completely without fault." And it is also said: "When one mind does not arise, the ten thousand dharmas are without blame." / Nowadays, people loathe birth and worry about old age; as they think, so they act. Casting off delusion and casting off the body, karmic fruits are constantly renewed. If one can comprehend birth as unborn and know delusion as non-delusion, with a single thought citta is quieted, and ten thousand worries are together dissolved. It is like what is said: fearing shadows and fearing footprints, the more one runs, the more exhausted one becomes; but by sitting upright in the shade of a tree, the footprints vanish and the shadow disappears. Thus we know that realizing citta is just cessation—there is no other method. / As the ancestral master said: "Everything stems from citta; heterodoxy and correctness lie within oneself. Not thinking of a single thing is precisely the original citta. The wise can know this; there is no other practice." Therefore our fundamental teacher said: "This matter can only be known by me alone." > — English (machine translation) (machine translation) - [Previous: 75.16](https://indike.org/pramana/in.bauddha.taisho.2016.75.16) - [Next: 75.18](https://indike.org/pramana/in.bauddha.taisho.2016.75.18) - [Up: 75](https://indike.org/pramana/in.bauddha.taisho.2016.75) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.75.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.75.17](https://indike.org/pramana/in.bauddha.taisho.2016.75.17) · Pramāṇa