[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) › 93.3.3 # 宗鏡錄 93.3.3 宗鏡錄 93.3.3 - **Language:** Classical Chinese ### [93.3.3](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.3) 不修身戒。 心慧。 是人輕笑如來。 所說畢竟空法。 又云。 若有聞空。 即當驚畏。 是人可愍。 直至地獄。 無有救者。 唐釋慧眺。 姓莊氏。 少出家。 以小乘為業。 住襄陽報善寺哲公座下。 龍泉。 開講三論。 心生不忍。 曰三論明空。 講者著空。 發言訖。 舌出三尺。 眼耳鼻並皆流血。 七日不語。 有伏律師。 聞其拔舌。 告已。 汝太癡也。 一言毀謗。 罪過五逆。 可信大乘。 方得免耳。 乃令燒香發願。 懺悔前言。 舌還收入。 遂往哲公所。 誓心斂迹。 唯聽大乘。 後往香山神足寺。 足不跨閫。 常習大乘。 時講華嚴等經。 用申懺謝。 常於眾中。 陳其前失。 獨處一房。 常坐常念。 貞觀十一年。 四月三日。 在寺後松林坐禪。 見有三人來。 形貌奇異。 禮拜。 請受菩薩戒訖。 曰。 禪師大利根。 若不改心信大乘者。 千佛出世。 猶在地獄。 又昔有人謗大乘。 臨終出現牛聲。 則知華報昭然。 果報寧失。 已上皆是障深不信。 或智淺謬傳。 依文起見。 悉成謗法。 如文殊師利巡行經云。 文殊師利言。 大德舍利弗。 若人說言。 過去未來現在如來。 有依不依。 如是之人則謗如來。 何以故。 真如無念。 亦無所念。 真如不退。 真如無相。 今宗鏡大意。 所錄之文。 或祖或教。 但有一字一句。 若理若事。 若智若行。 皆悉迴向。 指歸真如一心。 何者。 心之實性。 名曰真如。 性以不改為義。 真以無偽得名。 如則不變不異。 以此心性。 周遍圓融。 橫該十方。 竪徹三際。 至一切時處。 未甞間斷。 凡有一毫善根。 悉皆迴向。 念念合真如之體。 體無不寂。 一一順真如之用。 用何有窮。 所以但契一如。 自含眾德。 如華嚴經中。 真如相迴向有一百句。 一一句中。 無不同指。 皆為成就一心妙門。 如經云。 佛子。 此菩薩摩訶薩。 正念明了。 其心堅住。 遠離迷惑。 專意修行。 深心不動。 成不壞業。 趣一切智。 終不退轉。 志求大乘。 勇猛無畏。 植諸德本。 普安世間。 生勝善根。 修白淨法。 大悲增長。 心寶成就。 乃至譬如真如。 遍一切處。 無有邊際。 善根迴向。 亦復如是。 遍一切處。 無有邊際。 譬如真如。 真實為性。 善根迴向。 亦復如是。 了一切法。 真實為性。 譬如真如恒守本性。 無有改變。 善根迴向。 亦復如是。 守其本性。 始終不改。 譬如真如。 以一切法。 無性為性。 善根迴向。 亦復如是。 了一切法。 無性為性。 譬如真如。 無相為相。 善根迴向。 亦復如是。 了一切法。 無相為相。 譬如真如。 若有得者。 終無退轉。 善根迴向。 亦復如是。 若有得者。 於諸佛法。 永不退轉。 譬如真如。 一切諸佛之所行處。 善根迴向。 亦復如是。 一切如來所行之處。 譬如真如。 離境界相。 而為境界。 善根迴向。 亦復如是。 離境界相。 而為三世一切諸佛圓滿境界。 譬如真如。 能有安立。 善根迴向。 亦復如是。 悉能安立一切眾生。 譬如真如。 性常隨順。 善根迴向。 亦復如是。 盡未來劫。 隨順不斷。 譬如真如。 無能測量。 善根迴向。 亦復如是。 等虛空界。 盡眾生心。 無能測量。 譬如真如。 充滿一切。 善根迴向。 亦復如是。 一剎那中。 普周法界。 譬如真如。 常住無盡。 善根迴向。 亦復如是。 究竟無盡。 譬如真如。 無有比對。 善根迴向。 亦復如是。 普能圓滿一切佛法。 無有比對。 譬如真如。 體性堅固。 善根迴向。 亦復如是。 體性堅固。 非諸惑惱之所能沮。 譬如真如。 不可破壞。 善根迴向。 亦復如是。 一切眾生。 不能損壞。 譬如真如。 照明為體。 > \[does\] not cultivate bodily discipline, mental cultivation, or wisdom. Such a person derisively mocks the teaching of ultimate emptiness spoken by the Tathāgata." It also says: "If there are those who hear of emptiness and are immediately terrified and alarmed, such people are pitiable; they go straight to hell, with no one to save them." During the Tang, the monk Huitiao, whose secular surname was Zhuang, left home when young and made the Hīnayāna his main study. He resided under Master Zhe at Baoshan Monastery in Xiangyang. At Longquan, lectures on the \*Three Treatises\* were being held; feeling intolerant in his heart, he said: "The \*Three Treatises\* explain emptiness, and those lecturing on them cling to emptiness." As soon as he finished speaking, his tongue stuck out three feet, and blood flowed from his eyes, ears, and nose together. For seven days he could not speak. There was the Vinaya Master Fu, who, hearing of his tongue protruding, said to him: "You are too foolish! Defaming with a single word, your guilt exceeds the five inexpiable offenses. Only by having faith in the Mahāyāna can you escape it." He then had him burn incense, make a vow, and repent his former words. His tongue then drew back in. He thereupon went to Master Zhe's place, vowing in his heart to restrain his conduct and only listen to the Mahāyāna. Later he went to Shenzu Monastery on Mount Xiang; not crossing the threshold with his feet, he constantly practiced the Mahāyāna, at times lecturing on scriptures such as the \*Avataṃsaka\* to express his repentance and apology. He constantly stated his former error before the assembly. Living alone in a single room, he sat constantly and was constantly mindful. On the third day of the fourth month in the eleventh year of Zhenguan, while sitting in meditation in the pine grove behind the monastery, he saw three people approach of wondrous and extraordinary appearance. After bowing and asking to receive the bodhisattva precepts, they said: "The Dhyāna Master has great and sharp faculties. Had you not changed your mind and had faith in the Mahāyāna, even after the appearance in the world of a thousand buddhas, you would still be in hell." Moreover, in the past someone defamed the Mahāyāna, and at the approach of death emitted the sound of an ox. Thus one knows that the initial retribution is clear; how could the full fruitional retribution fail to follow? All of the above are due to deep obstructions and lack of faith, or shallow wisdom and erroneous transmission, where grasping at the letter gives rise to views, all turning into defamation of the Dharma. As the \*Mañjuśrīparikrama-sūtra\* states: "Mañjuśrī said: 'Venerable Śāriputra, if someone should say that the Tathāgatas of the past, future, and present are dependent or not dependent, such a person defames the Tathāgata. Why is this? Tathatā is free of thought, nor is there anything thought of; tathatā does not regress; tathatā is without characteristics.'" Now, the general intention of the \*Mirror of the Source\* is that all the passages recorded—whether from the patriarchs or from the teachings—if there is even a single character or a single phrase, whether regarding principle or phenomena, whether regarding wisdom or practice, all are entirely dedicated, pointing back and returning to the one mind of tathatā. Why is this? The real nature of the mind is called tathatā. "Nature" has the meaning of being unalterable; "real" takes its name from being devoid of falsehood; "thusness" is unvarying and undifferentiated. Because this mind-nature is universally pervasive and harmoniously integrated, horizontally encompassing the ten directions and vertically penetrating the three periods of time, extending to all times and places without ever being interrupted, whatever slight fine hair of good roots there may be is entirely dedicated. Thought after thought accords with the substance of tathatā—and the substance is completely tranquil; one by one it accords with the function of tathatā—and how could the function ever be exhausted? Therefore, simply by tallying with the one thusness, it naturally contains all virtues. As in the \*Avataṃsaka-sūtra\*, the dedication of the characteristics of tathatā contains one hundred phrases. In each and every phrase, there is none that does not point to the same, all serving to accomplish the wondrous gate of the one mind. As the sūtra states: "Sons of the Buddha! This bodhisattva-mahāsattva has clear right mindfulness, his mind is steadfastly settled, he leaves confusion far behind, he practices with single-minded intent, his deep mind is unshakable, he accomplishes indestructible karma, he inclines toward all-knowledge and never regresses, he aspires to seek the Mahāyāna with vigor and fearlessness, he plants all roots of virtue, he universally pacifies the world, he generates superior good roots, he cultivates pure white dharmas, his great compassion increases, and the jewel of his mind is perfected … Furthermore, just as tathatā is pervasive in all places and has no boundary, the dedication of good roots is also like this: it is pervasive in all places and has no boundary. Just as tathatā has reality as its nature, the dedication of good roots is also like this: it understands all dharmas to have reality as their nature. Just as tathatā constantly maintains its original nature without change, the dedication of good roots is also like this: it maintains its original nature and never changes from beginning to end. Just as tathatā has the absence of nature as the nature of all dharmas, the dedication of good roots is also like this: it understands all dharmas to have the absence of nature as their nature. Just as tathatā has the absence of characteristics as its characteristic, the dedication of good roots is also like this: it understands all dharmas to have the absence of characteristics as their characteristic. Just as with tathatā, if anyone attains it, they ultimately never regress, the dedication of good roots is also like this: if anyone attains it, they never regress with respect to all buddhadharmas. Just as tathatā is the sphere of practice of all buddhas, the dedication of good roots is also like this: it is the sphere of practice of all tathāgatas. Just as tathatā is free from the characteristics of cognitive objects yet serves as a cognitive object, the dedication of good roots is also like this: it is free from the characteristics of cognitive objects yet serves as the complete cognitive object of all buddhas of the three periods of time. Just as tathatā can establish \[things\], the dedication of good roots is also like this: it can establish all sentient beings. Just as tathatā's nature is constantly compliant, the dedication of good roots is also like this: exhausting all future kalpas, it complies without interruption. Just as tathatā cannot be measured, the dedication of good roots is also like this: equal to the realm of space and exhausting the minds of sentient beings, it cannot be measured. Just as tathatā completely fills everything, the dedication of good roots is also like this: in a single kṣaṇa, it universally pervades the dharmadhātu. Just as tathatā is eternally abiding and inexhaustible, the dedication of good roots is also like this: it is ultimately inexhaustible. Just as tathatā has no comparison, the dedication of good roots is also like this: it can universally consummate all buddhadharmas and has no comparison. Just as tathatā's substance and nature are firm and solid, the dedication of good roots is also like this: its substance and nature are firm and solid, unable to be frustrated by any afflictions. Just as tathatā cannot be destroyed, the dedication of good roots is also like this: all sentient beings cannot damage it. Just as tathatā has illumination as its substance…" > — English (machine translation) (machine translation) - [Previous: 93.3.2](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.2) - [Next: 93.3.4](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.4) - [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.93.3.3) — English, machine translation ## Linked texts (1) - [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060.15.20) — 道宣, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.93.3.3](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.3) · Pramāṇa