[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) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 44.3.5 # 宗鏡錄 44.3.5 English (machine translation) 44.3.5 - **Language:** English ### [44.3.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.44.3.5) Or their ideation ceased in the realm of fragrance and they entered complete penetration; or their citta opened at dust realms and they realized the dharma-patience; or they entered the contemplation of water and realized nature; or they examined the wind's power and awakened to the source; or \[like one who realizes that\] a thorn's prick is merely pain, with pure awareness they abandoned the body; or they understood that the citta is boundless and entered the vision and knowledge of the Buddhas; or they contemplated warmth and touch and accomplished the fire-radiance samādhi; or they proclaimed the dharma sound and subjugated māras and foes. At this moment of great awakening, they ultimately do not see a single realm that can arise or a single word that can be grasped. Now, solely for those who are confused about nature and follow texts, who turn their backs on their citta and seek the Way, we resort to words to point back to their own citta, so that from here on they may contemplate inward, abandon expressions, and investigate the truth. How then could this not be awakening to the Way through words, clarifying the source by relying on the teachings? For such persons, this is not without benefit. It thus enables beginning students to have a foundation for their faith, to cease their outward seeking, turn the light around to shine back, suddenly see themselves, and clearly understand their own citta—just like directly drinking pure ghee and in person opening a treasure house. Only then do they awaken to the fault of following words and feel deep shame at the error of turning their backs on themselves. Therefore, after the World-Honored One opened and revealed their self-nature, Ānanda and others gave voice to words of personal rejoicing: 'This eliminates my upside-down thoughts of a hundred million kalpas, / Without traversing asaṃkhyeyas I attain the dharmakāya.' Hence they were able, without stirring their dust-like afflictions, to become Buddhas in this very body. The teachings spoken by the ancestral masters and the Buddhas possess such inconceivable power. Because of such vast and boundless dharma benefits, we quote the Buddha's full words in their entirety as proof. How could there instead be words that turn their backs on oneself, or the ridicule of debating texts? If one does not contemplate the citta and realize internally, the masters of the Vinaya, the Dharma, and Chán each have ten kinds of faults. As the Sūtra on Resolving Doubts Concerning the Semblance Dharma says: 'The three types of masters destroy the Buddha-dharma, having in brief ten faults each. As for the ten faults of Dharma masters: First, they only seek textual understanding externally and do not contemplate internally to cultivate the citta. The Śāstra says: "If there is exposition without wisdom, what is said should not be accepted." Second, they do not integrate the sūtras to extinguish disputes and approach the Way, but merely grasp at their own views and reject others, arrogance lifting them high, not recognizing that the citta of views is suffering and its origination. Third, they do not follow the bequeathed instructions, do not cultivate the Way relying on the applications of mindfulness, and do not abide by the prātimokṣa; they are not disciples of the Buddha. Fourth, a sūtra says: "Without dhyāna there is no wisdom; biased wisdom has no dhyāna; with only one wing or one wheel, how could one travel far?" Fifth, the Dharma is originally without explanation; if one preaches to overcome greed and seek fame and benefit in its propagation, how could one accord with the sage's intention? Sixth, they prize taking things into their ears and letting them out of their mouths—how does this benefit themselves? A sūtra says: "Like a man counting another's treasures, / Having not half a coin of his own." Proclaiming without practice, how does it benefit others? \[Seventh,\] again, they add much water to the milk, teaching a doctrine devoid of the Way, misleading younger students. Eighth, the four assemblies lose the benefit of the true Dharma, which becomes increasingly degraded. Ninth, not only can they not glorify the Buddha-dharma, they also destroy the Buddha-dharma. As for the ten faults of Chán masters: First, a sūtra says: "Falsely calling themselves araṇya-dwellers, / Wearing patchwork robes in open leisure, / Claiming to practice the true Way, / They delight in speaking of our faults." Second, relying on practice to mistreat others, they do not recognize the kleśas of suffering and origination in grasping at precepts. Third, cultivating concentration without wisdom, their blind dhyāna has no eyes; how could they escape birth and death? Fourth, they do not follow the bequeathed instructions, do not cultivate the Way relying on the applications of mindfulness, and do not abide by the prātimokṣa; they are not disciples of the Buddha. Fifth, dhyāna without wisdom mostly produces demonic concentrations; in life they destroy the Buddha-dharma, and at death they fall into the realm of pretas. Sixth, they sit in dhyāna for fame and benefit, like Śāṇḍila; at death they fall into hell. Seventh, even if they realize dhyāna, they immediately fall into the misfortune of long-lived gods. Eighth, teaching students a dhyāna like water mixed with milk, they inherit the seeds of the three evil destinies. Ninth, the four assemblies do not receive the moisture of the true Dharma, which becomes increasingly degraded. Tenth, not only can they not glorify the Three Jewels, they also destroy the Buddha-dharma. As for the ten faults of Vinaya masters: First, they only grasp at external vinaya and do not recognize internal precepts; thus they are rebuked by Vimalakīrti. Second, they grasp at the names and marks of the vinaya, disputing right and wrong, not recognizing that the citta of views is suffering and its origination. Third, precept, concentration, and wisdom assist one another, only then can one advance on the Way; with only vinaya and neither wisdom nor dhyāna, how could one advance on the Way? Fourth, their propagation lies in fame, their intent does not abide in the Way, and their retribution lies in the three evil destinies. Fifth, they do not follow the bequeathed instructions, do not cultivate the Way relying on the applications of mindfulness, and do not abide by the prātimokṣa. Sixth, they grasp at the vinaya's expedient, lesser teachings as the definitive truth, thereby obstructing the Great Way. Seventh, different masters grasp at the vinaya differently; in propagating it, they add much water to the milk. Eighth, they do not transmit according to the sage teachings, misleading and burdening later generations. Ninth, the four assemblies do not receive the true Dharma, which becomes increasingly degraded. Tenth, not only can they not glorify the Three Jewels, they also destroy the Buddha-dharma.' One should know that if one does not contemplate the citta, one will possess such great faults as described above. As the Mahāprajñāpāramitopadeśa says: 'If a bodhisattva-mahāsattva wishes not to eat the alms of the land in vain, he should train in the prajñāpāramitā.' The Ratnarāśisūtra also says: 'If one studies the Mahāyāna Buddha-dharma, receiving from donors a ball of food as large as Mount Sumeru, or receiving robes that could cover the great earth \[is permissible\]. If one does not study, then before being counted among the Saṅgha, throughout the ten directions there is not even a place where he may spit on the ground.' The Vimalakīrtisūtra also says: 'Revere learning as one does a teacher.' The moment a mind for learning arises, one already has a share in the realms of humans and gods. Or if one hears a single phrase of the Record of the Mirror of the Source, one will definitely become a Buddha without doubt. Therefore, the Lotus Sūtra says: 'If there are those who hear this Dharma, / Not one will fail to become a Buddha; / Except only those who have not heard it, / Blind and dark people who do not believe.' If they have already heard it, it is all due to past causes. Having already received the jewel in the robe and having once been close to the Buddha's assembly, one must not be negligent; one must diligently unfold and seek it. If one suddenly encounters contrary conditions, one will end up with nothing gained. Therefore the Yogācārabhūmiśāstra says: 'In unslackened application, one is moreover able to exert vigorous diligence in this way, saying: "I must now definitely advance toward realizing what ought to be realized; I should not be indolent or slow. Why? I face many kinds of causes and conditions for untimely death: namely, inside the body wind, heat, or phlegm may be stirred up, or the food and drink taken may not be properly digested and remain in the body, or there may be sickness from indigested food; or outside one may be bitten or stung by various fierce and poisonous creatures such as snakes, scorpions, house centipedes, and centipedes; or one may be frightened by humans, non-humans, and the like, and perish because of this." Regarding such occasions of untimely death, one constantly reflects and cultivates the thought of impermanence. - [Previous: 44.3.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.44.3.4) - [Next: 44.3.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.44.3.6) - [Up: 44.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.44.3) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.44.3.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.44.3.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.44.3.5) · Pramāṇa