[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) › 80.29 # 宗鏡錄 80.29 宗鏡錄 80.29 - **Language:** Classical Chinese ### [80.29](https://indike.org/pramana/in.bauddha.taisho.2016.80.29) 答。佛眼諦觀。正理不謬。若人決定信受。則除五種過失。生五種功德。佛性論云。如來為除五種過失。生五種功德故。說一切眾生悉有佛性。除五過失者。一為令眾生離下劣心故。有諸眾生。未聞佛說有佛性理。不知自陰必當有得佛義故。於此身。起下劣想。不能發菩提心。二為離慢下品人故。若有人曾聞佛說眾生有佛性故。因此發心。既發心已。便謂我有佛性。故能發心。作輕慢意。謂他不能。為破此執。故佛說一切眾生。皆有佛性。三。為離虛妄執故。若人有此慢心。則於如理如量正智不得生顯。故起虛妄。虛妄者。是眾生過失。過失有二。一本無。二是客。一本無者。如如理中。本無人我。作人我執。此執本無。乃至故知能執。皆成虛妄。由於此執。所起無明。諸業果執。並是虛妄。無。受者作者。而於中執有是虛妄。故言本無。二是客者。有為諸法。皆念念滅。無停住義。則能罵所罵。二無所有。但初剎那為舊。次剎那為客。能罵所罵。起而即謝。是則初剎那是怨。次則非怨。以於客中。作於舊執。此執不實。故名虛妄。若起此執。正智不生。為除此執。故說佛性。佛性者。即是人法二空所顯真如。由真如故。無能所罵。通達此理。離虛空執。四為除誹謗真實法故。一切眾生過失之事。並是二空。由解此空故。所起清淨智慧功德。是名真實。言誹謗者。若不說佛性。則不了空。便執實有。違謗真如。淨智功德。皆不成就。五離我執故。若不見虛妄過失。真實功德。於眾生中。不起大悲。由聞佛說佛性故。知虛妄過失。真實功德。則於眾生中起大悲心。無有彼此。故除我執。為此五義因緣。佛說佛性生五種功德。一起正勤心。二生恭敬事。三生般若。四生闍那。五生大悲。由五功德。能翻五失。由正勤故。翻下劣心。由恭敬故。翻輕慢意。由般若故。翻妄想執。由生闍那俗智。能顯實智及諸功德故。翻謗真法。由大悲心。慈念平等故。翻我執。乃至由般若故。不捨涅槃。由大悲故。不捨生死。由般若故。成就佛法。由大悲故。成就眾生。是以若了一切眾生皆有佛性。自然不謗不慢。無失無違。何者。以眾生妙故。皆不可思議。如佛在竹林中說法。授白鴿鳥。劫國名號八相之記。諸大菩薩等。皆申懺悔。咸云。若智未齊如來。我等自此已後。更不敢稱量眾生。寶。堅和尚云。我。見老鵶在生槃上迴頭轉腦。便。全體見渠法身。又有俗官入寺。與盤山和尚登殿。問云。此雀兒還有佛性不。師云有。問。既有佛性。為甚麼向佛頭上阿。師云。是何不向鷂子頭上阿。 > Answer: The Buddha-eye contemplates reality; the correct principle is free of error. If one definitively believes and accepts it, five faults are eliminated and five virtues are produced. The \*Treatise on the Buddha-Nature\* (Fo xing lun) states: “To eliminate five faults and produce five virtues, the Tathāgata taught that all sentient beings possess the Buddha-nature. As for eliminating the five faults: First, to cause sentient beings to abandon an inferior mind. There are sentient beings who have not heard the Buddha teach the principle of possessing the Buddha-nature, and not knowing that their own aggregates must certainly have the significance of attaining buddhahood, they generate inferior thoughts regarding this body and cannot generate the bodhicitta. Second, to abandon arrogance toward inferior persons. If someone has heard the Buddha teach that sentient beings possess the Buddha-nature, and generates the aspiration on this account, having generated the aspiration, they then claim, ‘I possess the Buddha-nature and therefore can generate the aspiration,’ developing a haughty mind thinking that others cannot. To break this attachment, the Buddha taught that all sentient beings possess the Buddha-nature. Third, to abandon false attachments. If someone has this arrogant mind, then correct wisdom that accords with principle and accords with measure cannot arise and manifest; hence falsehood arises. Falsehood is a fault of sentient beings. Faults are twofold: first, fundamentally non-existent; second, adventitious. ‘Fundamentally non-existent’ means that within the principle of tathatā, there is fundamentally no self of persons; yet one forms an attachment to a personal self. This attachment is fundamentally non-existent, and so forth, so that we know that all grasping subjects are false. The avidyā and grasping at karmic consequences that arise from this attachment are all false. There is neither experiencer nor agent, yet grasping that there are such within them is false; hence it is called ‘fundamentally non-existent’. ‘Adventitious’ means that all conditioned dharmas perish moment by moment, having no meaning of abiding. Thus both the reviler and the reviled are non-existent. It is only that the initial kṣaṇa is former and the subsequent kṣaṇa is adventitious; the reviler and the reviled perish as soon as they arise. Thus the initial kṣaṇa is an enemy, while the subsequent one is not an enemy. Because one forms an attachment to what is former within what is adventitious, this attachment is not real and is therefore called false. If this attachment arises, correct wisdom does not arise. To eliminate this attachment, the Buddha taught the Buddha-nature. The Buddha-nature is precisely the tathatā revealed by the two emptinesses of persons and dharmas. Due to tathatā, there is neither reviler nor reviled; penetrating this principle, one leaves behind the attachment to false emptiness. Fourth, to eliminate slander of the real Dharma. All faults of sentient beings are both empty. Due to understanding this emptiness, the pure virtues of wisdom that arise are called real. Slander means that if the Buddha-nature were not taught, one would not comprehend emptiness and would attach to real existence, opposing and slandering tathatā; the virtues of pure wisdom would not be accomplished. Fifth, to abandon the attachment to self. If one does not see false faults and real virtues, one does not generate great compassion toward sentient beings. By hearing the Buddha teach the Buddha-nature, knowing false faults and real virtues, one generates a mind of great compassion toward sentient beings without distinctions of self and other; hence the attachment to self is eliminated. Due to these five causal conditions, the Buddha taught the Buddha-nature, generating five virtues: first, generating a mind of right diligence; second, generating respectful conduct; third, generating prajñā; fourth, generating jñāna; fifth, generating great compassion. Through the five virtues, one overturns the five faults: through right diligence, one overturns the inferior mind; through respect, one overturns the haughty mind; through prajñā, one overturns grasping at false imagination; through generating the conventional wisdom of jñāna, which can manifest real wisdom and all virtues, one overturns slander of the real Dharma; through the mind of great compassion, with equal loving-kindness, one overturns the attachment to self. Furthermore, through prajñā, one does not abandon nirvāṇa; through great compassion, one does not abandon birth and death. Through prajñā, one accomplishes the Buddha-dharma; through great compassion, one accomplishes sentient beings. Therefore, if one understands that all sentient beings possess the Buddha-nature, naturally there is no slander and no arrogance, no fault and no transgression. Why? Because sentient beings are subtle, they are all inconceivable. For example, when the Buddha was preaching the Dharma in the Bamboo Grove, he bestowed upon a white pigeon the prophecy of its kalpa, land, name, and eight aspects \[of attaining buddhahood\]. The great bodhisattvas all expressed repentance, all saying: ‘Unless our wisdom is equal to that of the Tathāgata, from this time forward we dare not appraise sentient beings.’ Upādhyāya Baojian said: ‘I saw an old crow turning its head and nodding over the food platter, and right there I fully saw its dharmakāya.’ Furthermore, an official entered a monastery and ascended the hall with Upādhyāya Panshan. He asked: ‘Does this sparrow also have the Buddha-nature?’ The master said: ‘It does.’ The official asked: ‘If it has the Buddha-nature, why does it defecate on the Buddha's head?’ The master said: ‘Why doesn't it defecate on the hawk's head?’” > — English (machine translation) (machine translation) - [Previous: 80.28](https://indike.org/pramana/in.bauddha.taisho.2016.80.28) - [Next: 80.30](https://indike.org/pramana/in.bauddha.taisho.2016.80.30) - [Up: 80](https://indike.org/pramana/in.bauddha.taisho.2016.80) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.80.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.80.29](https://indike.org/pramana/in.bauddha.taisho.2016.80.29) · Pramāṇa