[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) › [華嚴經義海百門](https://indike.org/pramana/in.bauddha.taisho.1875) › 1.138 # 華嚴經義海百門 1.138 華嚴經義海百門 1.138 - **Language:** Classical Chinese ### [1.138](https://indike.org/pramana/in.bauddha.taisho.1875.1.138) 六、除業報者，謂塵上不了自心，謂心外有法，即生憎愛，從貪業成報。然此業報，由心迷塵妄計而生，但以有顯現，皆無真實。經云「猶如淨明鏡，隨其面像現，內外無所有，業報亦如是。」迷者謂塵相有所從來而復生滅，是迷；今了塵相無體，是悟。迷本無從來，悟亦無所去。何以故？以妄心為有，本無體故。如繩上蛇，本無從來，亦無所去。何以故？蛇是妄心橫計為有，本無體故。若計有來處去處，還是迷；了無來去，是悟。然悟之與迷相待安立，非是先有淨心、後有無明，此非二物，不可兩解。但了妄無妄，即為淨心，終無先淨心而後無明，知之。 > Sixth, eradicating karmic retribution: on the dust mote, not understanding one's own mind and claiming that there are dharmas outside the mind gives rise to aversion and attachment, and from greed, karma culminates in retribution. However, this karmic retribution arises from the mind being deluded by the dust mote and falsely conceiving it; they are mere appearances, entirely lacking reality. A sūtra states: "Like a clear, bright mirror reflecting images according to the face, with nothing existing inside or outside, karmic retribution is also like this." The deluded think that the marks of the dust mote have an origin from which they come and that they then arise and cease—this is delusion. Now, understanding that the marks of the dust mote have no essence is awakening. Delusion fundamentally has nowhere it comes from, and awakening also has nowhere it departs to. Why is this? Because the deluded mind takes them to exist, while fundamentally they have no essence. Like a snake on a rope, it fundamentally has nowhere it comes from, nor nowhere it departs to. Why is this? The snake is falsely conceived as existent by the deluded mind, and fundamentally has no essence. If one conceives of a place of coming and a place of going, that is still delusion; understanding that there is no coming or going is awakening. Yet awakening and delusion are established in mutual dependence; it is not that there is first a pure mind and afterwards ignorance. These are not two distinct things and cannot be understood as two. Merely understanding that delusion is without delusion is itself the pure mind; there is never first a pure mind and then ignorance. Know this. > — English (machine translation) (machine translation) - [Previous: 1.137](https://indike.org/pramana/in.bauddha.taisho.1875.1.137) - [Next: 1.139](https://indike.org/pramana/in.bauddha.taisho.1875.1.139) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1875.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1875~en-mt.1.138) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.85.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1875.1.138](https://indike.org/pramana/in.bauddha.taisho.1875.1.138) · Pramāṇa