[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) › 82.19 # 宗鏡錄 82.19 宗鏡錄 82.19 - **Language:** Classical Chinese ### [82.19](https://indike.org/pramana/in.bauddha.taisho.2016.82.19) 答。雖了一心本末平等。以妄習眾生界中差別種子。不熏而熏。無始堅牢。卒難除遣。至十地位猶有色心二習。若不勇猛精進。念念常與佛知見治之。無由得淨。如華嚴經云。爾時文殊師利菩薩。問勤首菩薩言。佛子。佛教是一。眾生得見。云何不即悉斷一切諸煩惱縛。而得出離。然其色蘊受蘊想蘊行蘊識蘊欲界色界無色界無明貪愛。無有差別。是則佛教。於諸眾生。或有利益。或無利益。時勤首菩薩。以頌答曰。佛子善諦聽。我今如實答。或有速解脫。或有難出離。若欲求除滅。無量諸過惡。當於佛法中。勇猛常精進。譬如微少火。樵濕速令滅。於佛教法中。懈怠者亦然。如鑽燧求火。未出而數息。火勢隨止滅。懈怠者亦然。如人持日珠。不以物承影。火終不可得。懈怠者亦然。譬如赫日照。孩稚閉其目。怪言何不覩。懈怠者亦然。如人無手足。欲以芒草箭。遍射破大地。懈怠者亦然。如以一毛端。而取大海水。欲令盡乾竭。懈怠者亦然。又如劫火起。欲以少水滅。於佛教法中。懈怠者亦然。如有見虛空。端居不搖動。而言普騰躡。懈怠者亦然。釋云。如鑽燧求火。未出而數息。火勢隨止滅。懈怠者亦然者。當以智慧鑽注於一境。以方便繩善巧迴轉。心智無住。四儀無間。則聖道可生。瞥爾起心。暫時忘照。皆名息也。所以寶積經云。譬如繫綵帛在頭上。火來燒綵帛。無暇救火。救實理急故。外書勸學。尚云輕尺璧而重寸陰。況學般若求出生死法。豈可暫忘乎。 > Answer: Although one comprehends that the root and branches of the one mind are equal, because the differentiated seeds within the realm of sentient beings' deluded habituations are perfumed without perfuming, being firm and unyielding from beginningless time, they are exceedingly difficult to eliminate. Even up to the stage of the ten bhūmis there still remain the two habituations of form and mind. If one does not exert vigorous diligence, constantly applying the Buddha's knowledge and vision to remedy them thought after thought, there is no way to attain purity. As the Avataṃsaka-sūtra says: 'At that time, Mañjuśrī Bodhisattva asked Vīryasena Bodhisattva: "Son of the Buddha, the Buddha's teaching is one, and sentient beings come to see it; why do they not immediately cut off all the bonds of the kleśas and attain liberation? Yet their form aggregate, feeling aggregate, perception aggregate, formations aggregate, consciousness aggregate, the kāmadhātu, the rūpadhātu, the ārūpyadhātu, avidyā, and rāga have no distinctions. Is it then that the Buddha's teaching is beneficial to some sentient beings and not beneficial to others?" At that time, Vīryasena Bodhisattva replied in verse: / "Son of the Buddha, listen well and carefully; / I shall now reply in accordance with reality. / Some attain liberation swiftly, / While for others escape is difficult. / If one wishes to eliminate / Limitless faults and evils, / Within the Buddha's Dharma / One should always be vigorous and diligent. / Just as with a tiny fire, / Wet firewood quickly extinguishes it; / Within the Buddha's teaching, / The indolent are also like this. / Like drilling wood to seek fire, / Resting frequently before it appears, / The force of fire ceases and dies out accordingly; / The indolent are also like this. / Like a person holding a sun crystal / Who does not catch the shadow with an object, / Fire can never be obtained; / The indolent are also like this. / Just as when the bright sun shines, / A child closes their eyes / And complains, asking why they do not see; / The indolent are also like this. / Like a person without hands or feet / Who wishes to use arrows of cogon grass / To shoot through and destroy the great earth; / The indolent are also like this. / Like using the tip of a single hair / To draw up the water of the great ocean, / Wishing to make it completely dry up; / The indolent are also like this. / Or like when the kalpa fire arises, / Wishing to extinguish it with a little water; / Within the Buddha's teaching, / The indolent are also like this. / Like someone who sees empty space / And, sitting upright without moving, / Claims to have traversed it completely; / The indolent are also like this."' The commentary states: '"Like drilling wood to seek fire, resting frequently before it appears, the force of fire ceases and dies out accordingly; the indolent are also like this": one must use the drill of prajñā focused on a single object, skillfully turning it with the rope of upāya, with citta and prajñā non-abiding and without interruption in the four deportments; then the noble path can arise. A momentary stirring of the mind or temporarily forgetting illumination are both called resting. Therefore the Ratnakūṭa-sūtra says: "It is like colored silk tied to one's head; when fire comes to burn the colored silk, one has no leisure to put out the fire, because rescuing the real principle is urgent." When non-Buddhist texts encourage study, they still say to make light of a foot-long jade disc and value an inch of time; how much more so for studying prajñā to seek the dharma of escaping birth and death—how could one forget it for even an instant?' > — English (machine translation) (machine translation) - [Previous: 82.18](https://indike.org/pramana/in.bauddha.taisho.2016.82.18) - [Next: 82.20](https://indike.org/pramana/in.bauddha.taisho.2016.82.20) - [Up: 82](https://indike.org/pramana/in.bauddha.taisho.2016.82) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.82.19](https://indike.org/pramana/in.bauddha.taisho.2016.82.19) · Pramāṇa