[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) › [觀心論疏](https://indike.org/pramana/in.bauddha.taisho.1921) › 4.12 # 觀心論疏 4.12 觀心論疏 4.12 - **Language:** Classical Chinese ### [4.12](https://indike.org/pramana/in.bauddha.taisho.1921.4.12) 問：一心只是一法，何得有十界百如耶？答：若具論者，有百界千如，恐聞者疑謗故，且略說耳。若信十界百如，則不疑百界千如也。何者？如人界有地獄、畜生、餓鬼、修羅、天、聲聞、支佛、菩薩、佛，十界百如在於人心，而一界既有十界，如地獄復有畜生等，十如是更互相有，故十界有百界千如也。並在乎一心而不相礙，故名不可思議境也。譬如一念之心而有八萬四千煩惱，心有百界千如，何足可疑？又如一鏡而現萬像，無情尚爾，何況心靈智識耶？又如〈安樂行品〉明一念眠心，夢初發心行菩薩道，次成佛轉法輪入涅槃，百千萬億阿僧祇事而在一念夢心耳。以諭況之，可以意得，但勤研修，勿致疑而自妨道。若眾生心無百界千如者，佛何得記眾生應墮六道、應得四聖者也？然以眾生心空而常假，故有百界千如，故為佛三明十力之所照也。假而常空，如來雖照，百界千如寂而無相。空假而常中故，如來雖復寂照，無空假二相，雖無二相，不失雙照俱遊，是則境智相稱感應相關也。斯則雖言心是百界千如，何可定存有之與非有非無者乎？故云「心是不可思議境」一法者也。 > Question: The one mind is only a single dharma; how can it possess the ten realms and hundred suchnesses? Answer: If one speaks of it completely, there are a hundred realms and a thousand suchnesses; fearing that listeners would doubt and slander, it was only explained briefly for the time being. If one has faith in the ten realms and hundred suchnesses, then one will not doubt the hundred realms and thousand suchnesses. Why is this? Just as the human realm contains hell, animals, hungry ghosts, asuras, gods, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas—the ten realms and hundred suchnesses exist in the human mind; and since one realm already contains the ten realms, as hell further contains animals and so on, the ten suchnesses are mutually contained within one another, and therefore the ten realms possess the hundred realms and thousand suchnesses. They all exist in the one mind without obstructing one another; therefore it is called the inconceivable object. For example, the mind in a single thought-moment possesses eighty-four thousand defilements; that the mind possesses the hundred realms and thousand suchnesses, what reason is there to doubt it? Furthermore, it is like a single mirror manifesting ten thousand images; insentient things are still like this, how much more so the spiritual intelligence and cognition of the mind? Furthermore, as the "Chapter on Peaceful and Happy Practices" clarifies, the sleeping mind in a single thought-moment dreams of first giving rise to the mind \[for bodhi\] and practicing the bodhisattva path, next becoming a Buddha, turning the wheel of the Dharma, and entering nirvāṇa—hundreds of thousands of myriads of koṭis of asaṃkhyeya matters, yet they exist merely in the dreaming mind of a single thought-moment. Illustrating it with this analogy, it can be grasped through discernment; merely cultivate and practice diligently, and do not let doubts arise and hinder your path. If sentient beings' minds did not possess the hundred realms and thousand suchnesses, how could the Buddha give predictions that sentient beings would fall into the six destinies or attain the four sagehoods? However, because sentient beings' minds are empty and yet constantly provisional, they possess the hundred realms and thousand suchnesses, and are thus illuminated by the Buddha's three knowledges and ten powers. Being provisional and yet constantly empty, although the Tathāgata illuminates them, the hundred realms and thousand suchnesses are tranquil and without characteristics. Because they are empty and provisional yet constantly middle, although the Tathāgata is again tranquil and illuminating, there are no characteristics of emptiness and provisionality; although there are not these two characteristics, he does not fail to illuminate both and traverse both together. This is the mutual accordance of object and wisdom, the mutual resonance of stimulus and response. Thus, although it is said that the mind is the hundred realms and thousand suchnesses, how could it be definitively asserted to be existent, or neither existent nor non-existent? Therefore it is said: "The mind is the single dharma of the inconceivable object." > — English (machine translation) (machine translation) - [Previous: 4.11](https://indike.org/pramana/in.bauddha.taisho.1921.4.11) - [Next: 4.13](https://indike.org/pramana/in.bauddha.taisho.1921.4.13) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1921.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.4.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.4.12](https://indike.org/pramana/in.bauddha.taisho.1921.4.12) · Pramāṇa