[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) › 1.11 # 宗鏡錄 1.11 宗鏡錄 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.2016.1.11) 伏以。真源湛寂。覺海澄清。絕名相之端。無能所之迹。最初不覺。忽起動心。成業識之由。為覺明之咎。因明起照。見分俄興。隨照立塵。相分安布。如鏡現像。頓起根身。次則隨想。而世界成差。後即因智。而憎愛不等。從此遺真失性。執相徇名。積滯著之情塵。結相續之識浪。鎖真覺於夢夜。沈迷三界之中。瞽智眼於昏衢。匍匐九居之內。遂乃縻業繫之苦。喪解脫之門。於無身中受身。向無趣中立趣。約依處則分二十五有。論正報則具十二類生。皆從情想根由。遂致依正差別。向不遷境上。虛受輪迴。於無脫法中。自生繫縛。如春蠶作繭。似秋蛾赴燈。以二見妄想之絲。纏苦聚之業質。用無明貪愛之翼。撲生死之火輪。用谷響言音。論四生妍醜。以妄想心鏡。現三有形儀。然後。違順想風。動搖覺海。貪癡愛水。資潤苦芽。一向徇塵。罔知反本。發狂亂之知見。翳於自心。立幻化之色聲。認為他法。從此。一微涉境。漸成戞漢之高峯。滴水興波。終起吞舟之巨浪。邇後將欲反初復本。約根利鈍不同。於一真如界中。開三乘五性。或見空而證果。或了緣而入真。或三祇熏鍊。漸具行門。或一念圓修。頓成佛道。斯則剋證有異。一性非殊。因成凡聖之名。似分真俗之相。若欲窮微洞本。究旨通宗。則根本性離。畢竟寂滅。絕昇沈之異。無縛脫之殊。既無在世之人。亦無滅度之者。二際平等。一道清虛。識智俱空。名體咸寂。逈無所有。唯一真心。達之名見道之人。昧之號生死之始。復有邪根外種。小智權機。不了生死之病原。罔知人我之見本。唯欲厭喧斥動。破相析塵。雖云味靜冥空。不知埋真拒覺。如不辯眼中之赤眚。但滅燈上之重光。罔窮識內之幻身。空避日中之虛影。斯則勞形役思。喪力捐功。不異足水助氷。投薪益火。豈知重光在眚。虛影隨身。除病眼而重光自消。息幻質而虛影當滅。若能迴光就已。反境觀心。佛眼明而業影空。法身現而塵跡絕。以自覺之智刃。剖開纏內之心珠。用一念之慧鋒。斬斷塵中之見網。此窮心之旨。達識之詮。言約義豐。文質理詣。揭疑關於正智之戶。薙妄草於真覺之原。愈入髓之沈痾。截盤根之固執。則物我遇智火之焰。融唯心之爐。名相臨慧日之光。釋一真之海。斯乃內證之法。豈在文詮。知解莫窮。見聞不及。今為未見者。演無見之妙見。未聞者。入不聞之圓聞。未知者。說無知之真知。未解者。成無解之大解。所冀因指見月。得兔忘罤。抱一冥宗。捨詮檢理。了萬物由我。明妙覺在身。可謂搜抉玄根。磨礱理窟。剔禪宗之骨髓。標教網之紀綱。餘惑微瑕。應手圓淨。玄宗妙旨。舉意全彰。能摧七慢之山。永塞六衰之路。塵勞外道。盡赴指呼。生死魔軍。全消影響。現自在力。闡大威光。示真寶珠。利用無盡。傾祕密藏。周濟何窮。可謂。香中爇其牛頭。寶中探其驪頷。華中採其靈瑞。照中耀其神光。食中啜其乳糜。水中飲其甘露。藥中服其九轉。主中遇其聖王。故得法性山高。頓落群峯之峻。醍醐海闊。橫吞眾派之波。似夕魄之騰輝。奪小乘之星宿。如朝陽之孕彩。破外道之昏蒙。猶貧法財之人。值大寶聚。若渴甘露之者。遇清涼池。為眾生所敬之天。作菩薩真慈之父。抱膏肓之疾。逢善見之藥王。迷險難之途。偶明達之良導。久居闇室。忽臨寶炬之光明。常處裸形。頓受天衣之妙服。不求而自得。無功而頓成。故知。無量國中。難聞名字。塵沙劫內。罕遇傳持。以如上之因緣。目為心鏡。現一道而清虛可鑒。辟群邪而毫髮不容。妙體無私。圓光匪外。無邊義海。咸歸顧眄之中。萬像形容。盡入照臨之內。斯乃曹谿一味之旨。諸祖同傳。鵠林不二之宗。群經共述。可謂萬善之淵府。眾哲之玄源。一字之寶王。群靈之元祖。遂使離心之境。文理俱虛。即識之塵。詮量有據。一心之海印。揩定圓宗。八識之智燈。照開邪闇。實謂。含生靈府。萬法義宗。轉變無方。卷舒自在。應緣現迹。任物成名。諸佛體之號三菩提。菩薩修之稱六度行。海慧變之為水。龍女獻之為珠。天女散之為無著華。善友求之為如意寶。緣覺悟之為十二緣起。聲聞證之為四諦人空。外道取之為邪見河。異生執之作生死海。論體則妙符至理。約事則深契正緣。然雖標法界之總門。須辯一乘之別旨。種種性相之義。在大覺以圓通。重重即入之門。唯種智而妙達。但以根羸靡鑒。學寡難周。不知性相二門。是自心之體用。若具用而失恒常之體。如無水有波。若得體而闕妙用之門。似無波有水。且未有無波之水。曾無不濕之波。以波徹水源。水窮波末。如性窮相表。相達性原。須知體用相成。性相互顯。今則細明總別。廣辯異同。研一法之根元。搜諸緣之本末。則可稱宗鏡。以鑒幽微。無一法以逃形。則千差而普會。遂則編羅廣義。撮略要文。鋪舒於百卷之中。卷攝在一心之內。能使難思教海。指掌而念念圓明。無盡真宗。目覩而心心契合。若神珠在手。永息馳求。猶覺樹垂陰。全消影跡。獲真寶於春池之內。拾礫渾非。得本頭於古鏡之前。狂心頓歇。可以深挑見刺。永截疑根。不運一毫之功。全開寶藏。匪用剎那之力。頓獲玄珠。名為一乘大寂滅場。真阿蘭若正修行處。此是如來自到境界。諸佛本住法門。是以普勸後賢。細垂玄覽。遂得智窮性海。學洞真源。此識此心。唯尊唯勝。此識者。十方諸佛之所證。此心者。一代時教之所詮。唯尊者。教理行果之所歸。唯勝者。信解證入之所趣。諸賢依之而解釋。論起千章。眾聖體之以弘宣。談成四辯。所以掇奇提異。研精洞微。獨舉宏綱。大張正網。撈摝五乘機地。昇騰第一義天。廣證此宗。利益無盡。遂得正法久住。摧外道之邪林。能令廣濟含生。塞小乘之亂轍。則無邪不正。有偽皆空。由自利故。發智德之原。由利他故。立恩德之事。成智德故。則慈起無緣之化。成恩德故。則悲含同體之心。以同體故。則心起無心。以無緣故。則化成大化。心起無心故。則何樂而不與。化成大化故。則何苦而不收。何樂而不與。則利鈍齊觀。何苦而不收。則怨親普救。遂使三草二木。咸歸一地之榮。邪種焦芽。同霑一雨之潤。斯乃盡善盡美。無比無儔。可謂括盡因門。搜窮果海。故得創發菩提之士。初求般若之人。了知成佛之端由。頓圓無滯。明識歸家之道路。直進何疑。或離此別修。隨他妄解。如搆角取乳。緣木求魚。徒歷三祇。終無一得。若依此旨。信受弘持。如快舸隨流。無諸阻滯。又遇便風之勢。更加櫓棹之功。則疾屆寶城。忽登覺岸。可謂資糧易辦。道果先成。被迦葉上行之衣。坐釋迦法空之座。登彌勒毘盧之閣。入普賢法界之身。能令客作賤人。全領長者之家業。忽使沈空小果。頓受如來之記名。未有一門匪通斯道。必無一法不契此宗。過去覺王。因茲成佛。未來大士。仗此證真。則何一法門而不開。何一義理而不現。無一色非三摩鉢地。無一聲非陀羅尼門。甞一味而盡變醍醐。聞一香而皆入法界。風柯月渚。並可傳心。烟島雲林。咸提妙旨。步步蹈金色之界。念念嗅薝蔔之香。掬滄海而已得百川。到須彌而皆同一色。煥兮開觀象之目。盡復自宗。寂爾導求珠之心。俱還本法。遂使邪山落仞。苦海收波。智檝以之安流。妙峯以之高出。今詳祖佛大意。經論正宗。削去繁文。唯搜要旨。假申問答。廣引證明。舉一心為宗。照萬法如鏡。編聯古製之深義。撮略寶藏之圓詮。同此顯揚。稱之曰錄。分為百卷。大約三章。先立正宗。以為歸趣。次申問答。用去疑情。後引真詮。成其圓信。以茲妙善。普施含靈。同報 > I respectfully submit: The true source is profoundly still; the ocean of awakening is clear and tranquil. It cuts off the beginnings of name and characteristic; it lacks the traces of subject and object. In the beginning, through unawareness, a stirred citta suddenly arose, becoming the origin of karmic consciousness and the fault of awakening clarity. Because of clarity, illumination was aroused, and the darśanabhāga abruptly emerged; following illumination, objects were established, and the nimittabhāga was laid out. Like a mirror reflecting images, sense faculties and body suddenly arose. Next, following conceptualization, the world became differentiated; subsequently, because of cognition, hatred and love became unequal. From this point on, beings abandoned the real and lost the nature, clinging to characteristics and following names. They accumulated the emotional defilements of stagnant attachment and forged the consciousness waves of continuity. They locked the true awakening in the night of dreams, sinking in delusion within the triple realm; they blinded the eye of wisdom upon dark crossroads, crawling within the nine abodes. Thereupon, they were entangled in the suffering of karmic bonds and lost the gate of liberation. Within that which has no body, they received bodies; toward that which has no destiny, they established destinies. In terms of their bases, they are divided into the twenty-five states of existence; in terms of direct retribution, they possess the twelve classes of living beings. All originate from the roots of emotion and thought, bringing about the distinctions of base and retribution. Upon the changeless sphere, they fruitlessly undergo saṃsāra; within the dharma that has no bondage, they spontaneously generate binding fetters. They are like spring silkworms spinning cocoons, or autumn moths flying into lamps: with the threads of false thoughts of dualistic views, they entangle the karmic substance of the mass of suffering; with the wings of avidyā, rāga, and craving, they throw themselves into the fiery wheel of birth and death. With echoes in valleys and vocal sounds, they discuss the beauty and ugliness of the four modes of birth; with the mirror of the conceptualizing citta, they manifest the forms and manners of the three existences. Thereafter, the winds of contrary and agreeable thoughts agitate the ocean of awakening; the waters of rāga, moha, and craving nourish the sprouts of suffering. Wholly complying with defilement, they know not how to return to the root; producing disordered views and understanding, they obscure their own citta; establishing illusory forms and sounds, they consider them external dharmas. From this, a single speck of dust contacting an object gradually becomes a lofty peak brushing the heavens; a drop of water raising a ripple ultimately becomes a ship-swallowing giant wave. Afterwards, when wishing to turn back to the beginning and return to the root, according to the differences in sharp and dull faculties, within the one realm of tathatā, the triyāna and five natures were opened: some see emptiness and realize the fruit; some comprehend conditions and enter reality; some undergo three asaṃkhyeya kalpas of cultivation and gradually perfect the gates of practice; some cultivate completely in a single thought and suddenly accomplish the Buddha path. Thus, realization differs, but the one nature is not distinct. Consequently, the names of ordinary beings and sages are formed, and the characteristics of the ultimate and conventional seem to divide. If one wishes to exhaust the subtle and penetrate the root, to investigate the purport and comprehend the source, then the fundamental nature is transcendent, ultimately tranquil and extinguished. It cuts off the difference between rising and sinking; it has no distinction of bondage and liberation. There is neither a person who remains in the world, nor one who passes into extinction. The two limits are equal; the one path is clear and empty. Consciousness and wisdom are both empty; name and substance are completely tranquil. Utterly void of anything that exists, there is only the one mind. One who comprehends it is called a person who sees the path; one who is benighted to it is titled the beginning of birth and death. Furthermore, there are those of heterodox roots and external lineages, of small wisdom and provisional capacities: failing to understand the etiology of the illness of birth and death, they do not know the root of views of person and self. They only desire to revile clamor and reject motion, to break characteristics and analyze dust. Although they are said to savor quietude and merge with emptiness, they do not realize they are burying the real and resisting awakening. It is like failing to discern the red cataract in one's eyes, and merely extinguishing the double glare on the lamp; or failing to fathom the illusory body within consciousness, and vainly fleeing the empty shadow in the midday sun. This is to exhaust the body and overwork the mind, wasting effort and relinquishing efficacy—no different from adding water to augment ice, or throwing firewood to increase a fire. How could they know that the double glare resides in the cataract, and the empty shadow follows the body? Remove the diseased eye, and the double glare naturally vanishes; still the illusory form, and the empty shadow must be extinguished. If one can turn the light around toward oneself, reverse the object, and contemplate the citta, the Buddha eye will be bright and the shadow of karma empty, the dharmakāya will appear and the traces of dust will cease. With the blade of wisdom of self-awakening, cut open the wish-fulfilling jewel within the entanglements; with the sharp point of prajñā in a single thought, sever the net of views amid the dust. This is the purport of exhausting the citta, the definitive explanation of comprehending consciousness: its words are concise yet its meaning is rich; its phrasing is substantive and its principle is reached. It exposes the barrier of doubt at the door of right wisdom, and weeds the grass of delusion at the plain of true awakening. It cures the deep malady that has penetrated the marrow, and clevers the stubborn clinging of entangled roots. Then object and self encounter the flame of the fire of wisdom, melting within the furnace of mind-only; names and characteristics approach the light of the sun of prajñā, dissolving into the ocean of the one real. This is the dharma of internal realization; how could it reside in written explanations? Cognition and understanding cannot exhaust it; seeing and hearing cannot reach it. Now, for those who have not seen, I expound the wondrous seeing of non-seeing; for those who have not heard, I cause them to enter the complete hearing of non-hearing; for those who do not know, I speak of the true knowing of non-knowing; for those who have not understood, I bring about the great understanding of non-understanding. It is hoped that, relying on the finger, they will see the moon, and having caught the rabbit, they will forget the trap; embracing the one, they will merge with the source, abandoning the explanation to examine the principle. Realizing that all things stem from oneself, they will clarify that wondrous awakening resides in their own person. This may indeed be called searching out the profound root, polishing the cavern of principle, paring out the bone and marrow of the Chan source, and hoisting the guideline of the net of teachings. Residual delusions and slight flaws are completely purified under hand; the profound source and wondrous purport are fully revealed upon a single thought. It can destroy the mountain of sevenfold conceit and forever block the road of the six decays. The heterodox paths of worldly toil all obey its summons; the demon armies of birth and death completely vanish without a trace. It manifests sovereign power and displays great majestic radiance; it shows the true jewel-gem, its function and use inexhaustible; it empties the secret treasury, providing universal succor without limit. It can be compared to burning ox-head candana among fragrances, grasping the black dragon's pearl among jewels, plucking the auspicious omen among flowers, shining forth divine light among illuminations, sipping milk-congee among foods, drinking ambrosia among waters, taking the nine-times refined elixir among medicines, and encountering a sacred king among rulers. Thus, the mountain of dharmatā is lofty, abruptly surmounting the height of all peaks; the ocean of sarpirmanda is vast, horizontally swallowing the waves of manifold streams. Like the moon rising in splendor, it outshines the constellations of the Hīnayāna; like the morning sun pregnant with radiance, it dispels the murky dimness of external paths. It is like a person destitute of the wealth of Dharma encountering a great heap of treasures; like one thirsty for ambrosia coming upon a cool pond. It is the god revered by sentient beings; it acts as the father of true compassion for bodhisattvas. For one afflicted with an incurable disease, it meets the Medicine King of Fair Vision; for one lost on perilous paths, it encounters a clear and penetrating good guide. Having long dwelt in a dark room, one is suddenly exposed to the brilliance of a precious torch; having constantly been naked, one suddenly receives the wondrous garment of celestial robes. Without seeking, one naturally obtains it; without effort, it is suddenly accomplished. Thus one should know: in immeasurable lands, its name is difficult to hear; across kalpas numerous as sands of dust, encountering its transmission and upholding is rare. Based on the causes and conditions above, it is titled the Mirror of the Mind. It manifests the one path, clear and empty, serving as a mirror; it fends off all heterodoxies, tolerating not a hair's breadth. Its wondrous substance is impartial; its perfect light is not external. The boundless ocean of meaning wholly falls within its glance; the appearance of all forms completely enters its illumination. This is the purport of the single taste of Caoxi, transmitted alike by all patriarchs; the non-dual source of the Crane Forest, expounded in common by all sūtras. It can be called the deep storehouse of myriad virtues, the profound source of all sages, the jewel-king of the single word, the prime ancestor of all conscious spirits. Consequently, objects separated from the citta are void in both expression and principle; dust that is identified with consciousness possesses authority in explanation and measurement. The sāgaramudrā of the one mind standardizes the perfect source; the wisdom lamp of the eight consciousnesses illuminates and dispels heterodox darkness. Truly, it is called the spiritual mansion of sentient beings, the doctrinal source of the ten thousand dharmas. Its transformations are without limit; its coiling and unfolding are sovereign. It manifests traces in response to conditions, assuming names according to objects. All Buddhas embody it and call it sambodhi; bodhisattvas cultivate it and term it the practice of the six pāramitās. Sāgaramati transforms it into water; the Nāga maiden offers it as a jewel; the goddess scatters it as flowers of non-attachment; the good friend seeks it as a wish-fulfilling gem. Pratyekabuddhas awaken to it as the twelvefold dependent origination; śrāvakas realize it as the four truths and the emptiness of persons. Heterodox paths seize it and make it a river of wrong views; ordinary beings cling to it and make it an ocean of birth and death. Discussing its substance, it wondrously accords with ultimate principle; regarding phenomena, it deeply tallies with right conditions. However, although it marks the general gate of the dharmadhātu, one must discern the distinct purports of the ekayāna. The diverse meanings of nature and characteristics are completely penetrated by the Great Awakening; the layered gates of identity and entry are wondrously reached only by sarvākārajñatā. Yet because faculties are weak and lack discernment, and learning is scant and hard to make comprehensive, people do not know that the two gates of nature and characteristics are the substance and function of their own citta. If they possess function but lose the eternal substance, it is like having waves without water; if they attain substance but lack the gate of wondrous function, it is like having water without waves. Moreover, there has never been water without waves, nor has there ever been a wave that was not wet. Because waves penetrate the source of water, water exhausts the tips of waves; just as nature exhausts the surface of characteristics, and characteristics reach the origin of nature. One must know that substance and function accomplish each other, and nature and characteristics mutually reveal one another. Now I shall explain the general and distinct in detail, and broadly distinguish similarity and difference, investigating the root source of the one dharma, and searching out the origin and end of manifold conditions. Then it can be called the Mirror of the Source to inspect the subtle and obscure: with no single dharma escaping its form, the thousand differences are universally unified. Thereupon, I have compiled extensive doctrines and gathered essential texts, spreading them out within one hundred fascicles, and gathering them into the one mind. This can cause the inconceivable ocean of teachings to become fully clear from thought to thought, as easy as pointing to one's palm; and the inexhaustible true source to be seen by the eyes and tallied with from mind to mind. It is like having a divine jewel in hand, forever ending one's outward pursuit; like the shade cast by the tree of awakening, completely eliminating shadows and traces. Obtaining the true jewel within the spring pond, one finds that gathering gravel was entirely mistaken; recovering one's original head before the ancient mirror, the mad mind abruptly rests. It can deeply extract the thorn of views, and forever cut off the root of doubt; without exerting a single hair's breadth of effort, it fully opens the jewel treasury; without using the strength of a kṣaṇa, it suddenly acquires the profound jewel. It is called the great field of tranquil extinction of the ekayāna, the true araṇya, the place of correct practice. This is the realm of the Tathāgata's own arrival, the Dharma gate where all Buddhas originally abide. Therefore, I universally urge later worthies to carefully grant it their profound inspection, so that their wisdom will exhaust the ocean of nature, and their learning will penetrate the true source. This consciousness and this citta are uniquely honored and uniquely supreme. This consciousness is that which is realized by all Buddhas of the ten directions; this citta is that which is expounded by the teachings of an entire generation. Uniquely honored: it is that to which doctrine, principle, practice, and fruit return; uniquely supreme: it is that toward which faith, understanding, realization, and entry tend. The worthies relied on it in explanation, treatises arising in a thousand chapters; the sages embodied it to widely propagate, discourses achieving the four unhindered eloquence. Therefore, plucking the rare and elevating the extraordinary, refining the subtle and penetrating the obscure, it solely raises the grand guideline and broadly spreads the right net, scooping up the capacities of the five vehicles and ascending to the heaven of ultimate truth. Extensively attesting to this source, its benefit is inexhaustible: thus the true Dharma abides long, destroying the heterodox forest of non-Buddhists; it can broadly succor sentient beings, blocking the disordered ruts of the Hīnayāna. Then nothing heterodox is not rectified, and whatever is false is entirely empty. Because of benefiting oneself, the source of the virtue of wisdom is brought forth; because of benefiting others, the acts of the virtue of grace are established. Because the virtue of wisdom is accomplished, compassion arises in conditionless transformation; because the virtue of grace is accomplished, pity embraces the mind of identical substance. Because of identical substance, the mind arises as no-mind; because of conditionlessness, transformation becomes great transformation. Since the mind arises as no-mind, what joy is not granted? Since transformation becomes great transformation, what suffering is not gathered in? When what joy is not granted, the sharp and dull are viewed alike; when what suffering is not gathered in, enemies and kin are universally saved. Consequently, the three grasses and two trees all return to the luxuriant growth of the single ground; the scorched sprouts of heterodox seeds equally receive the moistening of the one rain. This is indeed the utmost good and utmost beauty, peerless and matchless; it can be said to encompass all causal gates and exhaust the fruit-ocean. Thus, aspirants who first arouse bodhi and persons who newly seek prajñā clearly know the origin of becoming a Buddha, suddenly complete without hindrance; and clearly recognize the road home, advancing directly without doubt. If one departs from this to cultivate otherwise, following other false understandings, it is like milking a horn to get milk, or climbing a tree to catch fish: in vain one passes through three asaṃkhyeya kalpas, ultimately without a single attainment. If one relies on this purport, faithfully accepts, and broadly upholds it, it is like a swift boat following the current without any hindrance; further meeting the advantage of a favorable wind, and adding the effort of oars and sculls, one will swiftly reach the jewel city and suddenly ascend the shore of awakening. It can be said that the provisions are easily prepared, and the fruit of the path is first accomplished: donning Kāśyapa's robe of supreme practice, sitting on Śākyamuni's seat of the emptiness of dharmas, ascending to the pavilion of Maitreya and Vairocana, and entering the dharmadhātu body of Samantabhadra. It can cause a hired base servant to fully inherit the elder's family estate, and suddenly cause the small fruit sunk in emptiness to immediately receive the Tathāgata's prediction. There has never been a gate that does not lead to this path; there must be no dharma that does not accord with this source. Past kings of awakening became Buddhas through this; future great beings rely on this to realize reality. Then what single Dharma gate is not opened? What single principle is not manifested? Not a single form is not samāpatti; not a single sound is not a dhāraṇī gate. Tasting one flavor, all turns into sarpirmanda; smelling one fragrance, all enters the dharmadhātu. Windy branches and moonlit shoals can both transmit the mind; misty isles and cloudy groves all convey the wondrous purport. Step by step, one treads the golden realm; thought by thought, one smells the fragrance of campaka. Scooping a handful of the great ocean, one has already obtained the hundred rivers; arriving at Sumeru, all is of the same color. Brilliantly opening the eyes that contemplate images, all return to their own source; quietly guiding the mind that seeks the jewel, all return to the original dharma. Thereupon, the heterodox mountains drop their heights, and the ocean of suffering stills its waves. The raft of wisdom moves smoothly because of it; the wondrous peak rises high through it. Now, having examined the great intent of patriarchs and Buddhas and the orthodox source of sūtras and treatises, I have pruned away verbose text and sought out only the essential purport. Temporarily setting forth questions and answers and broadly citing proofs, I hold up the one mind as the source and illuminate the ten thousand dharmas like a mirror. Compiling the profound meanings of ancient compositions and summarizing the complete explanations of the precious treasury, I jointly make them known, calling this a "Record." It is divided into one hundred fascicles, broadly in three sections: first, establishing the orthodox source to serve as the destination; second, setting forth questions and answers to eliminate doubts; third, citing true explanations to accomplish complete faith. With this wondrous good, universally bestowed upon sentient beings, may we together repay > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.2016.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.2016.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2016.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.1.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.1.11](https://indike.org/pramana/in.bauddha.taisho.2016.1.11) · Pramāṇa