[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) › [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911) › 5.110 # 摩訶止觀 5.110 摩訶止觀 5.110 - **Language:** Classical Chinese ### [5.110](https://indike.org/pramana/in.bauddha.taisho.1911.5.110) 夫一心具十法界，一法界又具十法界，百法界；一界具三十種世間；百法界即具三千種世間。此三千在一念心。若無心而已；介爾有心，即具三千。亦不言一心在前，一切法在後；亦不言一切法在前，一心在後。例如八相遷物，物在相前，物不被遷；相在物前，亦不被遷。前亦不可，後亦不可；秖物論相遷，秖相遷論物。今心亦如是，若從一心生一切法者，此則是縱；若心一時含一切法者，此即是橫。縱亦不可，橫亦不可；秖心是一切法，一切法是心。故非縱非橫，非一非異，玄妙深絕，非識所識，非言所言，所以稱為「不可思議境」，意在於此（云云）。 > Indeed, a single mind possesses the ten dharmadhātus; one dharmadhātu again possesses the ten dharmadhātus, making one hundred dharmadhātus; one realm possesses the thirty kinds of realms, so one hundred dharmadhātus possess three thousand kinds of realms. These three thousand are present in a single thought-moment of the mind. If there were no mind, that would be the end of it; if there is the slightest stirring of mind, it immediately possesses the three thousand. One also does not say that the single mind is prior and all dharmas are posterior; nor does one say that all dharmas are prior and the single mind is posterior. For example, regarding the eight characteristics shifting things: if the thing is prior to the characteristics, the thing is not shifted; if the characteristics are prior to the thing, it is also not shifted. Prior is inadmissible, and posterior is inadmissible; only in terms of the thing do we speak of the characteristics shifting it, and only in terms of the characteristics shifting do we speak of the thing. Now the mind is also like this: if all dharmas are produced from the single mind, this is vertical; if the mind simultaneously contains all dharmas, this is horizontal. Vertical is inadmissible, and horizontal is inadmissible; the mind simply is all dharmas, and all dharmas simply are the mind. Therefore it is neither vertical nor horizontal, neither one nor different, profound, subtle, and transcendent, not what consciousness can cognize, not what speech can express; the reason it is called the "inconceivable realm" lies precisely in this (and so forth). > — English (machine translation) (machine translation) - [Previous: 5.109](https://indike.org/pramana/in.bauddha.taisho.1911.5.109) - [Next: 5.111](https://indike.org/pramana/in.bauddha.taisho.1911.5.111) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1911.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.5.110) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1911.5.110](https://indike.org/pramana/in.bauddha.taisho.1911.5.110) · Pramāṇa