宗鏡錄 44.5
English (machine translation) 44.5
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44.5.1
Answer: The teaching and contemplation are difficult to elucidate; one must distinguish four propositions. As it is said: First, the approach of teaching is not the approach of principle. The teaching is that which accesses; principle is that which is accessed. This is because the accessing and the accessed are distinct. Second, the approach of principle is not the approach of teaching. This is because I have heard that within liberation there is no verbal explanation. Third, the approach of teaching is identical to the approach of principle. This is because words are themselves liberation. Fourth, the approach of principle is identical to the approach of teaching. This is because liberation is itself words. Furthermore, pairing the approaches against the teaching, there is a fourfold distinction: First, obtaining the teaching without obtaining the approach—this is the Dharma-master of the letter. Second, obtaining the approach without obtaining the teaching—this is the dhyāna master of contemplative discernment. Third, obtaining the approach and also obtaining the teaching—this is the Dharma-master of wisdom born of hearing. Fourth, obtaining neither the approach nor the teaching—this is the nominal araṇya-dweller. Furthermore, if one follows the explanations of expedient means, one grasps the provisional and harms the real. If one arrives at the perfect and sudden teaching, one understands the real and opens the provisional. When one grasps the provisional, teaching and contemplation are bifurcated; when one understands the real, person and Dharma share a single intent. When person and Dharma share a single intent, object and consciousness are both stilled. When teaching and contemplation are bifurcated, faith[-follower] and Dharma[-follower] both manifest. When faith and Dharma both manifest, there are both contemplation and hearing. When object and consciousness are stilled, there is neither interior nor exterior. These openings and restrictions exist merely in accordance with the sharpness or dullness of faculties. If one can harmonize them according to the core intent, naturally there is neither grasping nor discarding. Then every dust-mote accords with the Way, and the capacity of the follower of faith is identical to that of the follower of Dharma; every thought returns to the source, and the import of the approach of teaching is equal to that of the approach of contemplation. In this way, there is not a single citta to be illuminated—who then grasps the approach of contemplation? There is not a single phenomenon to be heard—who then discusses the path of teaching? Only then does one enter the mirror of the source and accord with this. Not having arrived at this portal, one will ultimately encounter barriers and obstacles. Moreover, it is fully stated in the teaching that there are two kinds of practitioners: the first is the follower of faith, and the second is the follower of Dharma. The Sarvāstivāda explains that these two persons have their station in the path of seeing: one who enters by means of hearing is a follower of faith; one who enters by means of reflection is a follower of Dharma. The Dharmaguptaka says that their station is in the stage of expedients: one who perceives few dharmas oneself and relies greatly on the power of hearing, and later necessarily requires hearing the Dharma to attain awakening, is named a follower of faith; one who relies little on the power of hearing and perceives many dharmas oneself, and later necessarily requires reflection to attain awakening, is named a follower of Dharma. The [Mohe] zhiguan says: If one speaks of sharpness and dullness, the follower of Dharma is sharp because he internally contemplates dharmas for himself, while the follower of faith is dull because he relies on hearing from others. Furthermore, the follower of faith is sharp because he awakens immediately upon hearing, while the follower of Dharma is dull because he contemplates by proceeding through dharmas. Or both are sharp, or both are dull: the follower of faith is sharp in wisdom born of hearing and dull in wisdom born of cultivation; the follower of Dharma is sharp in wisdom born of cultivation and dull in wisdom born of hearing. The above is merely according to what the three masters have stated; naturally, one must not grasp one-sidedly. Contemplation of citta and the path of teaching are definitely not anchored exclusively in listening and study versus sitting in meditation. Now, if one attains the one mind, the myriad perversions are extinguished. Then what citta is not the teaching? If upon hearing once one awakens to a thousand things and attains the great dhāraṇī, then what teaching is not the citta? If there is no teaching that is not the citta, then outside the citta there is no dharma; if there is no citta that is not the teaching, then outside dharmas there is no citta. Furthermore, according to Great Master Zhizhe, for the two persons—the follower of Dharma [and the follower of faith]—he settled their minds by means of śamatha and vipaśyanā in accordance with the four siddhāntas, so as to suit their respective capacities and cause them both to enter the Way. The Master would ask them, saying: 'Regarding concentration and wisdom, where does your aspiration lie?' If the person said: 'I have heard the Buddha say: "A spiritual friend is like the form and light of the moon, gradually waxing to full; or like a flight of stairs, gradually climbing higher; skillfully teaching, they cause the mind to turn, being a great cause and condition for attaining the Way." My aspiration yearns like a thirsty man for drink, like a calf following its mother'—you should know that this is a follower of faith. If he said: 'I have heard the Buddha say: "If a bright mirror does not move, forms and images are naturally distinct; when pure water is without waves, fish and stones naturally appear. Joyfully casting aside wicked thoughts is like throwing off a heavy burden"'—you should know that this is a follower of Dharma. Having thus known their dispositions, he settled the mind for each person in eight turns: 'Come, good son! For measureless eons, you have drunk the poison of wild distraction, chasing after the five sense-objects and rising and sinking through the three realms, like a fierce wind blowing a tuft of tūla cotton, or beans rising and sinking boiled in a cauldron of scalding water, going from suffering to anguish and from anguish to suffering. Why not still the mind and reach the root, so as to unify your thoughts? If the thought is unified, what task cannot be accomplished? If suffering and origination are unified, there is no transmigration. If ignorance is unified, one does not arrive at conditioned formations, up to not arriving at old age and death—felling the great tree, finishing the old and not creating the new. If the eight flaws are unified, one crosses to the other shore. Only this is delight!' With skillful expedients, diverse causes and conditions, and diverse parables, he extensively praised śamatha, bringing joy to their sentiments. This is named settling the mind through śamatha in accordance with their desires. 'Furthermore, good son! Suppose there is a severe drought in the world: rivers and ponds all dry up, the myriad plants wither, and the hundred grains perish. The King Sāgara gathers clouds for seven days and pours down rain in the four quarters, so that the great earth is saturated: all seeds sprout, all roots and stumps flourish, all branches and leaves grow luxuriant, and all flowers and fruits bloom and mature. A person is also like this: due to distraction and heedlessness, the good that should arise no longer arises, and the good that has already arisen regresses and is lost; the river of dhyāna-concentration dries up, the trees of the factors of the Way are destroyed, the myriad goods wither, the hundred merits are stunted and exhausted, and the flowers of causes and the fruits of the Way no longer mature. If one can stay in a quiet forest with unified thought, the internal not going out and the external not entering, this is the rising of peaceful clouds; when the various dhyāna-concentrations are generated, this is the falling of rain. The grove of merit, the expedients of heat and summit, the eye, knowledge, clarity, and awakening, faith-receptive tolerance, compliant tolerance, tolerance of non-arising, and quiescent-extinction tolerance, up to unsurpassed bodhi—all are attained.' With skillful expedients and diverse conditions and parables, he extensively praised śamatha, generating their good roots. This is named settling the mind through śamatha in accordance with appropriateness. 'Furthermore, good son! The distracted mind is the evil of evils, like a rutting elephant without a hook trampling a lotus pond, or a camel with a pierced nose overturning its load; it is swifter than a flash of lightning and more venomous than a serpent's tongue. The five cataracts pile up heavily, dust and mist veil the radiant sun, and near eyelashes and distant skies are alike unseen. If one can cultivate concentration, it is like a lamp in a closed room, able to dispel immense darkness, or a golden lancet removing a film.'
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emptiness and form become distinctly clear; one, two, or three fingers are all clearly understood. A great rain can settle swirling dust; great concentration can calm wild recklessness. Śamatha can break through distraction, and the unreal and false are extinguished.' With skillful means and diverse conditions and metaphors, broadly praise śamatha to destroy their drowsiness and distraction. This is called pacifying the citta through śamatha as an antidote. 'Furthermore, good son, if the citta is in concentration, it can know the worldly dharmic characteristics of arising and ceasing, and also know the supramundane dharmic characteristics of neither arising nor ceasing. Even when the Tathāgata accomplished the Path, he still delighted in concentration—how much more so for ordinary mortals! One who possesses dhyāna concentration is like someone seeing lightning by night: they directly attain the seeing of the Path, destroy countless billions of blazing evils, and ultimately attain sarvākārajñatā.' With skillful means and diverse conditions and metaphors, broadly praise śamatha, directly realizing tathatā. This is called pacifying the citta through śamatha in accord with the primary meaning. If that person says: 'When I hear of quiescent cessation, it does not enter my breast at all; but when I hear of analytical distinctions, I listen and accept without satiation,' one should then say to them: 'The blazing fire of the three evil destinies, the heavy suffering of camels and donkeys, and the hunger and thirst of hungry ghosts are not called real suffering; the darkness of ignorance without hearing [the Dharma], not knowing where to turn—this is the great suffering. The joy of extensive hearing and analytical distinction, the joyful delight of seeing dharmas, the joy of overcoming evil with good, and the unattached arhat—this is called the supreme joy. From those of extensive hearing, one hears the joy of nectar; observing according to the teachings, one knows the path, stays far away from pits and chasms, and proceeds straight ahead without turning back.' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā, gladdening their mind. This is called pacifying the citta through vipaśyanā in accord with delight and desire. 'Furthermore, good son, the moon opens the lotus; the sun initiates daily tasks; a merchant must follow his leader; painting requires glue; unbaked clay, unless it encounters fire, is useless for even an instant; a blind person without a guide cannot take a single step forward. Practices without the wisdom of contemplation are also like this. Sarvākārajñatā takes vipaśyanā as its root, adorned by immeasurable merits.' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā to generate their merits. This is called pacifying the citta through vipaśyanā in accord with suitability. 'Furthermore, good son, the wise know their enemies, so the enemies cannot harm them; a brave general has strategy, so he can defeat strong foes. Without wind, how could clouds be rolled back? Without clouds, how could heat be blocked? Without water, how could fire be extinguished? Without fire, how could darkness be dispelled? How could an axe that splits wood, or a blade that cuts bonds, surpass wisdom?' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā to cause them to destroy evil. This is called pacifying the citta through vipaśyanā as an antidote. 'Furthermore, good son, the seven treasures within a well, or vases and basins in a dark room, must await the light of the sun; once the sun has risen, they all become distinct and clear. One must have the eye of wisdom to contemplate and know the true reality of all dharmas. Among all dharmas, one enters the prajñāpāramitā through equal contemplation, which is the most illuminating.' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā to cause them to attain awakening and understanding. This is called pacifying the citta through vipaśyanā [in accord with] the primary meaning. These are the eight rounds of explaining the pacification of the citta for a practitioner inclined to faith. If that person says: 'I delight in stilling the citta, silence upon silence, diminishing it and diminishing it further, thereby arriving at the unconditioned; I do not delight in analytical distinctions, and running outward while seated brings no benefit'—this is the disposition of a practitioner inclined to the Dharma. One should speak to them of śamatha: 'Do not seek externally; only guard the one within. Cognitive grasping and discursive reflection in their flow all arise from delusion. Like a whirling firebrand, it ceases when the hand stops; when great waves billow in rage, they become clear and calm once the wind is still.' The Vimalakīrtinirdeśa says: 'What is called cognitive grasping? It means having the three realms. What is called ceasing cognitive grasping? It means the citta having nothing to attain.' The Ruiying jing says: 'For one who attains the one mind, the myriad evils are extinguished.' Nāgārjuna says: 'The real Dharma is not inverted; mindfulness, thought, and contemplation are already eliminated; dharmas of speech are all extinguished; immeasurable multitudes of sins are removed; the pure citta is constantly unified—such a revered and wondrous person is able to see prajñā.' Now, secluded stillness in the mountains is praised by spirits and immortals; how much more so the serene calm of nirvāṇa, venerated by worthy ones and sages! The Fo hua jing says: 'When a monk is in a settlement, diligent in body and speech, the Buddhas are all grieved; when a monk is in the mountains, resting from affairs and lying down peacefully, the Buddhas are all pleased.' How much more so when sitting cross-legged with hands gathered, sealing the lips and tying the tongue, contemplating the characteristic of quiescence! When the source of the citta is unified in śamatha, the dharmadhātu is thoroughly quiescent. How could this not be the essential path? Only this is noble; nothing else can equal it. With skillful means, diverse conditions, and diverse metaphors, broadly praise śamatha to gladden their citta. This is called pacifying the citta through śamatha in accord with delight and desire. If that person says: 'When I contemplate dharmic characteristics, it only increases turmoil and agitation, and wholesome dharmas are not illuminated,' one should speak to them of śamatha: 'Śamatha is the level and upright, fertile field of the dharmadhātu; what dharma does it lack? When śamatha relinquishes cognitive grasping, that is dāna. When the substance of śamatha is not evil, that is śīla. When the substance of śamatha is unmoving, that is kṣānti. When śamatha is uninterrupted and unmixed, that is vīrya. When śamatha is definitive, that is dhyāna. When the dharma of śamatha is also absent and the one who stops is also absent, that is prajñā. When, by means of śamatha, one realizes neither stopping nor non-stopping, that is upāya. When one stopping is all stopping, that is praṇidhāna. When stopping stops craving and stops views, that is bala. When this śamatha is identical to the Buddha's stopping, without duality or distinction, that is jñāna. Śamatha possesses all dharmas; this is the secret storehouse. Merely rest in śamatha; what need is there to cultivate other dharmas separately?' With skillful means and diverse conditions and metaphors, cause them to produce wholesome roots. This is pacifying the citta through śamatha in accord with suitability. If they say: 'When I contemplate dharmic characteristics, distraction and drowsiness are not eliminated,' one should speak to them of śamatha as having great efficacy: 'Śamatha is wall-like concentration; the eight winds and evil reflections cannot enter. Śamatha is pure water; it washes away lust. The eight inversions are like morning dew; seeing the sun, they dry up. Śamatha is great compassion; pitying both enemies and kin alike, it can break anger and hatred. Śamatha is the great illuminating mantra; ignorance and doubt are completely dispelled. Śamatha is itself the Buddha; it destroys obstacles to the Path. It is like the agada medicine, curing everything comprehensively; like a marvelous, skilled physician, enlivening the withered and raising the dead.' With skillful means,
44.5.3
[Using] various conditions and parables to cause them to destroy evil is called pacifying the mind through stopping as a counteragent. If that person says: 'When I engage in contemplation, I do not attain awakening,' one should speak to them of stopping. Stopping is embodying the real; illuminating yet ever quiet. Stopping accords with conditions; quiet yet ever illuminating. Stopping is not-stopping; stopping doubly negates and doubly illuminates. Stopping is the mother of buddhas; stopping is the father of buddhas; it is both father and mother. Stopping is the teacher of buddhas, the body of buddhas, the eye of buddhas, the marks and signs of buddhas, the treasury of buddhas, and the dwelling place of buddhas. What is it not complete with? What does it not eliminate? Through skillful means and various conditions and parables, extensively praise stopping: this is pacifying the mind through stopping by the supreme meaning. If that person says: 'The aspect of stopping is sunken and quiescent; it is not what pleases me,' one should speak to them of contemplation, investigating and discerning principle. Among the seven limbs of awakening, there is the investigation limb of awakening; among the eightfold noble [path], there is right view; among the six pāramitās, there is prajñā. In the Dharma-gates, it is the master and the guide, extending even to becoming a buddha. Correct awakening, great awakening, and universal awakening are all different names for contemplative wisdom. You should know that contemplative wisdom is the most exalted and sublime. Extensively praising it like this is pacifying the mind through contemplation according to what is pleasing and desired. If one diligently cultivates contemplation, it can generate faith, morality, concentration, wisdom, liberation, and the knowledge and vision of liberation; know illnesses and recognize medicines; broadly enact the way of transforming [others]; and universally assemble all goods—nothing surpasses contemplation. This is pacifying the mind through contemplation according to appropriateness. Contemplation can destroy darkness, illuminate the path, eliminate enemies, obtain jewels, topple mountains of heresy, and dry up the ocean of craving; all are the power of contemplation. This is pacifying the mind through contemplation as a counteragent. If when contemplating dharmas one finds neither subject nor object, and mental deliberations become empty and open, hazy yet about to open, one should merely diligently contemplate, uncovering, indicating, awakening to, and entering [it]. This is pacifying the mind through contemplation using the supreme meaning. These are the eight rounds of explaining the pacification of the mind for a Dharma-follower. Furthermore, human faculties are indefinite and at times shift. The Sarvāstivādins explain transforming the dull into the sharp; the *Satyasiddhiśāstra* explains that through frequent practice, one becomes sharp. These discuss sharpness and dullness from beginning to end, and cannot be distinguished in a single moment. Here we explain: the mental activities of sentient beings are indefinite; they may be dull for a moment and sharp for a moment, spontaneously happening thus, which does not pertain to the transformation of faculties nor frequent practice. Perhaps their contemplation does not penetrate, yet through listening they awaken; or perhaps having listened long without understanding, a brief reflection immediately resolves it. Therefore, we further discuss pacifying the mind by shifting faculties. If a Dharma-follower shifts to a faith-follower, one follows the shifting of their faculty and employs the eight rounds of siddhāntas to confer the pacification of the mind. If a faith-follower shifts into a Dharma-follower, one likewise follows the shifting of their faculty and employs the eight rounds of siddhāntas to confer the pacification of the mind. Grasping this intention, one may explain it broadly or briefly at will. Shifting and non-shifting together comprise thirty-two [ways of] pacifying the mind. For one pacifying the mind in one's own practice, one should examine what this mind desires and delights in. If it desires to rest delusions and make the characteristics of thought tranquil, this is delighting in Dharma-practice. If it delights in listening and hearing so as to penetrate to the bottom of ignorance, this is delighting in faith-practice. One who delights in quiescence knows that delusions arise from the mind; resting the mind, all delusions become quiet. If one desires to illuminate and know, one must know the source of the mind; if the source of the mind is non-dual, then all dharmas are identical to empty space. This is pacifying the mind in one's own practice according to what is pleasing and desired. Although their mind broadly discriminates mind and dharmas, faith, mindfulness, and vigorous advancement do not generate the slightest good; then one should concentrate and bring it to rest without moving. Various goods and merits arise because of quietude. If when bringing it to rest, it appears increasingly sunken and quiescent without any forward endurance, one should calculate, deliberate, and spur it to arise. If thought after thought does not abide, running wildly like a sweating horse, then one should use stopping to counteract running wild. If it is silent and unrecorded, corresponding to sleep, then one should cultivate contemplation to destroy drowsiness and blockage. If having cultivated stopping for a long time, it cannot open and develop, one should cultivate contemplation, contemplating that all dharmas are unobstructed and non-distinct, calm, bright, and sharp, gradually feeling like space. If having cultivated contemplation for a long time, dark obstacles are not eliminated, it is suitable to cultivate stopping again, stopping all associative thoughts, with neither subject nor object; both object and self are quiescent, and empty wisdom will arise. This is the eight rounds of skillful arrangement in one's own cultivation of Dharma-practice to cause the mind to attain peace. For a faith-follower pacifying the mind, perhaps they desire to hear of quiescence, fixed like Mount Sumeru, not fearing the eight movements; then they should listen to stopping. If they desire to hear of sharp contemplation destroying kleśas like the sun dispelling darkness, then they should listen to contemplation. If listening to contemplation is excessive, like the sun scorching sprouts, then they should listen to stopping to moisten with the water of concentration. Or if listening to concentration soaks for a long time, like sprouts rotting and not growing, then they should listen to contemplation to cause the wind and sun to stir, bringing wholesome dharmas into presence. Or at times when thoughts gallop and not a single thought can abide, then they should listen to stopping to counter the scattered mind. Or if sunken and dim, sitting as in fog, then they should listen to contemplation to destroy this deep sleep. Or if listening to stopping makes things clear and open, they should concentrate on listening to stopping. Or if hearing contemplation makes things bright, they should concentrate on listening to contemplation. This is the eight rounds of skillfully pacifying the mind in one's own cultivation of faith-practice. If the Dharma-follower's mind shifts to a faith-follower, or the faith-follower's mind shifts to a Dharma-follower, each accords with what is suitable, skillfully boring into and examining it. There are thirty-two for one's own practice and thirty-two for transforming others, together making sixty-four [ways of] pacifying the mind. Furthermore, faith and Dharma do not stand alone; listening and reflection must assist each other. For example, when a Dharma-follower hears a single phrase, their substance is quiescent and clear, and dreams and delusions are all banished. Returning to sit and reflect, joy arises in their mind. Furthermore, having heard of stopping, they return to reflect further, and dhyāna-concentration immediately arises. Furthermore, having heard of stopping, they return to reflect immediately, and delusional thoughts are all shattered. Furthermore, having heard of stopping, they return to reflect further, brightly wishing to awaken. Furthermore, having heard of contemplation, they return to reflect further, and great joy arises in their mind. Furthermore, having heard of contemplation, they return to reflect further, generating good, destroying evil, wishing to awaken, and so forth, which can be known by analogy with the preceding. This is listening little and reflecting much, called a Dharma-follower; it is not that they do not listen to the Dharma at all. When a faith-follower sits upright and reflects on quiescence, elation does not arise; rising, having heard of stopping, joy and sweet pleasure [arise]. Sitting upright thinking of good, good cannot emerge; rising, having heard of stopping,
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faith, morality, and vigor double and increase even more. Sitting upright to counteract evil, evil cannot be expelled; rising, having heard of stopping, scattering and agitation are destroyed. Sitting upright to approach the real, the real path does not open; rising, having heard of stopping, they openly awaken to quiescence. This is a faith-follower: sitting little and hearing much, though not without reflection at all. Previously, we treated the faculties as one-sided; now we treat the faculties as mutually assisting. Within this mutual assistance, we again discuss shifting and non-shifting, which also has thirty-two [ways of] pacifying the mind. Mutually assisting in transforming others also has thirty-two [ways of] pacifying the mind, totaling sixty-four; combined with the preceding, this makes one hundred and twenty-eight [ways of] pacifying the mind. Now, the mind-ground is difficult to pacify; it turns away from suffering and accords with pleasure. Now, in accordance with what is wished, one pursues it and pacifies it. For example, in nourishing life, one eats or drinks to adjust the body and establish life; nourishing the dharmakāya is also like this: taking stopping as drink and contemplation as food. Medicinal methods are also twofold: either pills or powders, to eliminate cold and heat and treat the illness of ignorance, taking stopping as pills and contemplation as powders. Like the principle of yin and yang: yang is wind and sun, yin is clouds and rain. If rain is excessive, things rot; if sun is excessive, things scorch. Yin is like concentration, yang is like wisdom. Those who are biased in concentration and wisdom do not see the buddha-nature. The eight rounds of harmonization value grasping the meaning. One kind of meditation master does not permit contemplation, exclusively employing stopping, quoting the verse: 'Thinking, thinking, in vain one thinks oneself; / Thinking, thinking, in vain one suffers oneself. / Ceasing thought is precisely the Path; / If there is thought, in the end one does not behold [it].' Another master does not permit stopping, exclusively being in contemplation, quoting the verse: 'Stopping, stopping, in vain one stops oneself; / Dim and dark without cause. / Stopping, stopping is precisely the Path; / Contemplating, contemplating, one attains agreement with principle.' The two masters each entered through one gate, teaching others with what benefited themselves. Students do not see the meaning, and exclusively drink milk: even whey is difficult to obtain, how much more so ghee? If one took it exclusively, why would the Buddha have spoken in various ways? The sky is not always clear, physicians do not use powders exclusively, and food is not constantly rice. If the worldly is still like this, how much more so the supramundane? Now, according to faculties and illnesses, through shifts, self-practice and transforming others have sixty-four; if considered according to the three rounds of stopping and contemplation, there are three hundred and eighty-four; furthermore, the one-mind stopping and contemplation again has sixty-four, totaling five hundred and twelve. The three siddhāntas are worldly pacifications of the mind; what the worldly physician cures recurs after recovery. The one siddhānta is supramundane pacification of the mind; what the Tathāgata cures never recurs at all. Worldly and supramundane dharmas mutually complete and reveal each other. Apart from the three truths, there is no place to pacify the mind; apart from stopping and contemplation, there is no method for pacifying the mind. If the mind is pacified in truth, a single phrase is sufficient; if it is not pacified, skillfully employ expedients to make the mind attain peace. A net of a single mesh cannot catch a bird; what catches the bird is just one mesh of the net. The mental activities of sentient beings are each different: either many people have the same mental activity, or one person has multiple mental activities. As it is for one person, so it is for many; as it is for many, so it is for one person. One must broadly spread the meshes of the Dharma-net to catch the bird of mental activity. In such detail, various pacifications of the mind gather both sharp and dull, benefiting both self and others. If anyone hears this, they should uphold it on their crown and practice it.
Linked texts (1)
- 宗鏡錄 — Classical Chinese