[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) › 79.5 # 宗鏡錄 79.5 宗鏡錄 79.5 - **Language:** Classical Chinese ### [79.5](https://indike.org/pramana/in.bauddha.taisho.2016.79.5) 偈答。遞共增上因。彼此心緣合。以一切眾生。虛妄分別。思惟憶念。彼說我聞。而實無有彼前境界。是以若執內外。則心境對治。尚未入於信門。何乃稱於聽法。持心梵天所問經云。眼耳鼻舌身意。無所流聞。乃曰聽經。其有染污於諸入者。則無所聞。便在於色。金剛場陀羅尼經云。無有諸法。是名一字陀羅尼法門。若能如是信解。則聽者無聞無得。心境不二方聞佛所說經。可謂真聞。遇善知識。若以緣心聽法。此法亦緣。非得法性。則隨境界流。逐。因緣轉。皆為不了自法。遂令內外緣分。如經云。佛言。隨有是經之處。則為有佛。若我住世無異。故知自心之佛。無處不遍。寧論前後出沒耶。若隨異境。則生滅無常。見他佛。則隱顯無恒。誦他經。則音聲間斷。故祖師云。外求有相佛。與汝不相似。志公云。每日誦經千卷。紙上見經不識。又先德云。出息不依外緣。入息不依陰界而住。常轉如是經。非但百千萬卷。爭如悟此真善知識。念念現前。自轉無盡藏經。熾然恒演。 > The verse answers: 'Mutually they serve as sovereign conditions; / The minds of this and that combine in conditions.' Because all sentient beings falsely discriminate, think, and recollect, 'He speaks and I hear,' while in reality there is no sensory object before one. Therefore, if one clings to internal and external, mind and sensory objects oppose each other, and one has not even entered the gate of faith, how could it be called listening to the Dharma? The Dhāraṇīśvararāja Sūtra states: 'When the eyes, ears, nose, tongue, body, and manas have nothing flowing in and heard, that is called listening to the sūtra. If one is defiled by the sense bases (āyatana), then there is nothing heard, and one merely abides in form.' The Vajramaṇḍadhāraṇī Sūtra states: 'The absence of all dharmas is named the one-syllable dhāraṇī Dharma-gate.' If one can have faith and understanding like this, the listener has nothing heard and nothing attained; only when mind and sensory objects are non-dual does one hear the sūtras spoken by the Buddha, which can be called true hearing and meeting a good friend. If one listens to the Dharma with a conditioned mind, this Dharma is also a condition and does not attain the Dharma-nature; then one flows along with sensory objects and turns following causes and conditions, all because of not understanding one's own Dharma, thereby causing internal and external conditions to divide. As a sūtra states, the Buddha said: 'Wherever this sūtra is present, there is a Buddha, no different from my abiding in the world.' Hence we know that the Buddha of one's own mind is everywhere pervasive; how could one speak of earlier or later, appearing or disappearing? If one follows different sensory objects, there is impermanence of arising and ceasing; if one sees other Buddhas, concealment and manifestation are inconstant; if one recites other sūtras, the voice is interrupted. Therefore the Patriarch said: 'Seeking a Buddha with characteristics externally does not resemble you.' Master Zhi said: 'Reciting a thousand rolls of sūtras every day, seeing the sūtra on paper, one does not recognize it.' Furthermore, an ancient virtuous one said: 'The outgoing breath does not depend on external conditions; the incoming breath does not abide in the aggregates (skandha) or realms (dhātu). Constantly turning such a sūtra is not merely hundreds of thousands of myriad rolls.' How can that compare to awakening to this true good friend, presenting itself moment to moment, naturally turning the sūtra of the inexhaustible treasury, blazing and eternally expounding? > — English (machine translation) (machine translation) - [Previous: 79.4](https://indike.org/pramana/in.bauddha.taisho.2016.79.4) - [Next: 79.6](https://indike.org/pramana/in.bauddha.taisho.2016.79.6) - [Up: 79](https://indike.org/pramana/in.bauddha.taisho.2016.79) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.79.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.79.5](https://indike.org/pramana/in.bauddha.taisho.2016.79.5) · Pramāṇa