[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) › 93.3.1 # 宗鏡錄 93.3.1 宗鏡錄 93.3.1 - **Language:** Classical Chinese ### [93.3.1](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.1) 答。 此一心實相之門。 般若甚深之旨。 於難信之中。 或有信者。 法利無盡。 唯佛能知。 若有毀者。 謗般若罪。 過莫大焉。 現世受殃生身陷獄。 何以受報如此廣大。 以般若是一切世出世間凡聖之母。 猶如大地。 無物不從地生。 或若謗之。 則謗一切佛地三寶功德。 如十法界中一切眾生。 若昇若沈。 若愚若智。 無不皆從般若中來。 若不得般若威光。 實無一塵可立。 如般若經云。 欲尊貴自在。 乃至欲得菩提。 當學般若。 又云。 若欲得六根完具。 當學般若。 乃至鬼畜。 亦要完具。 以此鬼畜。 皆從學般若來。 故知不信宗鏡。 無有是處。 如諸法無行經云。 爾時文殊師利言。 世尊。 師子吼鼓音王如來滅度之後。 爾時有菩薩比丘。 名曰喜根。 時為法師。 質直端正。 不壞威儀。 不捨世法。 爾時眾生。 普皆利根。 樂聞深論。 其喜根法師。 於眾人前。 不稱讚少欲知足。 細行獨處。 但教眾人諸法實相。 所謂一切法性。 即是貪欲之性。 貪欲性即是諸法性。 瞋恚性即是諸法性。 愚癡性即是諸法性。 其喜根法師。 以是方便教化眾生。 眾生所行。 皆是一相。 各不相是非。 所行之道。 心無瞋癡。 以無瞋癡因緣故。 逮得法忍。 於佛法中。 決定不壞。 世尊。 爾時復有比丘法師。 行菩薩道。 名曰勝意。 其勝意比丘。 護持禁戒。 得四禪四無色定。 行十二頭陀。 世尊。 是勝意比丘。 有諸弟子。 其心輕動。 樂見他過。 世尊。 後於一時。 勝意菩薩。 入聚落乞食。 誤至喜根弟子家。 見舍主居士子。 即到其所。 敷座而坐。 為居士子。 稱讚少欲知足細行。 說無利語過。 讚嘆遠眾樂獨行者。 又於居士子前。 復說喜根法師過失。 是比丘不實。 以邪見道。 教化眾生。 是雜行者。 說婬欲無障礙。 瞋恚無障礙。 愚癡無障礙。 一切諸法。 皆無障礙。 是居士子利根。 得無生法忍。 即語勝意比丘。 大德。 汝知貪欲。 為是何法。 勝意言。 居士。 我知貪欲是煩惱。 居士子言。 大德。 是煩惱為在內在外耶。 勝意比丘言。 不在內。 不在外。 大德。 若貪欲不在內。 不在外。 不在東西南北。 四維上下十方。 即是無生。 若無生者。 云何說若垢若淨。 爾時勝意比丘。 瞋恚不喜。 從座起去。 作如是言。 是喜根比丘。 以妄語法。 多惑眾人。 是人以不學入音聲法門故。 聞佛音聲則喜。 聞外道音聲則瞋。 於梵行音聲則喜。 於非梵行音聲則瞋。 以不學入音聲法門故。 乃至爾時喜根菩薩。 於眾僧前。 說是諸偈云。 貪欲是涅槃。 恚癡亦如是。 如此三事中。 有無量佛道。 若有人分別。 貪欲瞋恚癡。 是人去佛遠。 譬如天與地。 菩提與貪欲。 是一而非二。 皆入一法門。 平等無有異。 凡夫聞怖畏。 去佛道甚遠。 貪欲不生滅。 不能令心惱。 若人有我心。 及有得見者。 是人為貪欲。 將入於地獄。 貪欲之實性。 即是佛法性。 佛法之實性。 亦是貪欲性。 是二法一相。 所謂是無相。 若能如是知。 則為世間導。 若有人分別。 是持戒毀戒。 以持戒誑故。 輕蔑於他人。 是人無菩提。 亦無有佛法。 但自安住立。 有所得見中。 若住空閑處。 自貴而賤人。 尚不得生天。 何況於菩提。 皆由著空閑。 住於邪見故。 邪見與菩提。 皆等無有異。 但以名字數。 語言故別異。 若人通達此。 則為近菩提。 分別煩惱垢。 即是著淨見。 無菩提佛法。 住有得見中。 若貪著佛法。 是則遠佛法。 貪無礙法故。 則還受苦惱。 若人無分別。 貪欲瞋恚癡。 入三毒性故。 則為見菩提。 是人近佛道。 疾得無生忍。 若見有為法。 與無為法異。 是人終不得。 > Answer: This gate of the true mark of the one mind is the extremely profound principle of prajñā. If, amidst what is difficult to believe, someone does believe, the Dharma-benefit is boundless, known only to the Buddhas. If anyone slanders it, the sin of slandering prajñā is unsurpassed in its gravity; in the present life they will suffer calamity and in their living body sink into the hells. Why is the retribution received so immense? Because prajñā is the mother of all worldly and world-transcending ordinary beings and sages. It is like the great earth: there is nothing that is not born from the earth. If one slanders it, one slanders all the merit of the Buddha-grounds and the Three Jewels. Just so, among all sentient beings in the ten dharmadhātus, whether rising or falling, foolish or wise, there are none who do not come forth from within prajñā. If they did not receive the majestic radiance of prajñā, in truth not a single speck of dust could be established. As a Prajñā Sūtra states: "If one wishes for nobility, sovereignty, and so forth up to attaining bodhi, one should train in prajñā." It also states: "If one wishes to possess the six sense organs in full, one should train in prajñā," and even ghosts and animals must also be complete \[in their faculties\], because these ghosts and animals all come from training in prajñā. Hence we know that not believing in the Mirror of the Source is entirely unjustifiable. As the Sūtra of the Non-Action of All Dharmas (\*Sarvadharmāpravṛttinirdeśa) states: "At that time Mañjuśrī said: 'World-Honoured One, after the parinirvāṇa of the Tathāgata King of the Lion's Roar and Drum Sound, at that time there was a bodhisattva monk named Xigen (Pratibhānamati). He was a Dharma master at the time, upright and dignified; he did not disrupt deportment, nor did he abandon worldly dharmas. At that time, sentient beings all had sharp faculties and delighted in hearing profound discourses. That Dharma Master Xigen, in the presence of the assembly, did not praise having few desires, being content, refined conduct, or dwelling in solitude; he taught the assembly only the true mark of all dharmas, which is to say: The nature of all dharmas is itself the nature of covetous desire; the nature of covetous desire is itself the nature of all dharmas; the nature of anger is itself the nature of all dharmas; the nature of foolishness is itself the nature of all dharmas. That Dharma Master Xigen converted sentient beings by such expedient means. The practices of sentient beings were all of one mark, and none criticized another. On the path they practiced, their minds were free of anger and foolishness. Because of the cause and condition of being free of anger and foolishness, they attained the endurance of dharmas and became definitively indestructible within the Buddha-Dharma. / 'World-Honoured One, at that time there was another monk and Dharma master practicing the bodhisattva path, named Shengyi (Viseṣacinti). That monk Shengyi guarded and upheld the prohibitive precepts, attained the four dhyānas and the four formless attainments, and practiced the twelve dhūtas. World-Honoured One, this monk Shengyi had disciples whose minds were frivolous and restless, taking pleasure in seeing the faults of others. World-Honoured One, later on, on one occasion, Bodhisattva Shengyi entered a village to beg for food and by mistake came to the house of a disciple of Xigen. Seeing the householder's son who was the master of the house, he went to his place, spread his mat, and sat down. For the sake of the householder's son, he praised having few desires, contentment, and refined conduct, spoke of the fault of unprofitable speech, and praised those who keep distant from the multitudes and delight in practicing alone. Furthermore, in front of the householder's son, he spoke of the faults of Dharma Master Xigen: "This monk is not genuine; he converts sentient beings by means of wrong-view paths. He is one of mixed practice, saying that lust has no obstruction, anger has no obstruction, foolishness has no obstruction, and all dharmas have no obstruction." / 'This householder's son had sharp faculties and had attained the endurance of the non-arising of dharmas (anutpattikadharmakṣānti). He then said to the monk Shengyi: "Venerable Sir, do you know covetous desire—what dharma is it?" / 'Shengyi said: "Householder, I know covetous desire is an affliction (kleśa)." / 'The householder's son said: "Venerable Sir, is this affliction inside or outside?" / 'The monk Shengyi said: "It is not inside, nor is it outside." / '"Venerable Sir, if covetous desire is not inside and not outside, nor in the east, west, south, north, the four intermediate directions, above, below, or the ten directions, then it is unarisen. If it is unarisen, how can you speak of defilement or purity?" / 'At that time the monk Shengyi was angry and displeased. He rose from his seat, departed, and spoke these words: "This monk Xigen greatly deludes the multitude with false dharmas." / 'Because this man had not trained in entering the Dharma-gate of sounds, when he heard the sounds of the Buddha he was pleased, but when he heard the sounds of non-Buddhists he was angry; when he heard the sounds of the brahma-conduct he was pleased, but when he heard the sounds of non-brahma-conduct he was angry. Because he had not trained in entering the Dharma-gate of sounds... / Up to: 'At that time Bodhisattva Xigen spoke these verses before the saṅgha, saying: / "Covetous desire is nirvāṇa; / Anger and foolishness are also like this. / Within these three matters, / There are immeasurable Buddha-paths. / If someone discriminates / Covetous desire, anger, and foolishness, / That person is far from the Buddha, / Like heaven and earth. / Bodhi and covetous desire / Are one and not two; / Both enter the one Dharma-gate, / Equal and without difference. / Ordinary people hear this and are terrified; / They are very far from the Buddha-path. / Covetous desire does not arise or cease; / It cannot cause affliction to the mind. / If a person has a notion of self / And holds the view of attainment, / That person, on account of covetous desire, / Will enter into the hells. / The true nature of covetous desire / Is itself the nature of the Buddha-Dharma; / The true nature of the Buddha-Dharma / Is also the nature of covetous desire. / These two dharmas are of one mark, / Namely, they are markless. / If one can understand in this way, / One is a guide for the world. / If someone discriminates, / 'This is upholding precepts, this is breaking precepts,' / Deceived by upholding precepts, / They disparage others. / Such a person lacks bodhi / And also lacks the Buddha-Dharma; / They merely dwell and stand / Within the view of having something attained. / If one dwells in an aranya, / Valuing oneself and disdaining others, / One will not even attain rebirth in heaven, / How much less bodhi! / All this is due to clinging to solitude / And abiding in wrong views. / Wrong views and bodhi / Are all equal without difference; / It is only by names and numbers, / Because of words, that they differ. / If a person penetrates this, / They are close to bodhi. / Discriminating the defilement of afflictions / Is itself clinging to the view of purity. / Without bodhi or Buddha-Dharma, / One dwells in the view of having something attained. / If one covets and clings to the Buddha-Dharma, / One is far from the Buddha-Dharma. / Because of coveting unobstructed dharmas, / One returns to experiencing suffering and affliction. / If a person does not discriminate / Covetous desire, anger, and foolishness, / Because they enter into the nature of the three poisons, / They behold bodhi. / Such a person is close to the Buddha-path / And swiftly attains the endurance of the non-arising \[of dharmas\]. / If one sees conditioned dharmas / As different from unconditioned dharmas, / Such a person will never attain it." > — English (machine translation) (machine translation) - [Previous: 93.2](https://indike.org/pramana/in.bauddha.taisho.2016.93.2) - [Next: 93.3.2](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.2) - [Up: 93.3](https://indike.org/pramana/in.bauddha.taisho.2016.93.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.93.3.1) — English, machine translation ## Linked texts (1) - [諸法無行經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.bhagavatiprajnaparamitapancasatika*zh-kumarajiva.2.81) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.93.3.1](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.1) · Pramāṇa