[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) › 16.19 # 宗鏡錄 16.19 宗鏡錄 16.19 - **Language:** Classical Chinese ### [16.19](https://indike.org/pramana/in.bauddha.taisho.2016.16.19) 答。眾生真心。則諸佛體無差別。若隨流生死。即妄有功能。妄雖有功。離真不立。若返流出纏。真有功能。真雖有功。離妄不顯。就緣起和合中說其用耳。既從法身。起報化用。何得不是眾生真心耶。以真心是法家之身。凡聖同共一法身故。經云。心造諸如來。所以即心是佛故。 > Answer: The true mind of sentient beings and the substance of all Buddhas are without difference. If it follows the flow into birth-and-death, then delusion possesses functional efficacy. Although delusion has functional efficacy, apart from the true it cannot be established. If it reverses the flow and emerges from entanglement, the true possesses functional efficacy. Although the true has functional efficacy, apart from delusion it is not revealed. Its functions are spoken of only in terms of dependent arising and harmonious combination. Since the functions of reward and transformation arise from the dharmakāya, how could they not be the true mind of sentient beings? For the true mind is the body belonging to Dharma, because ordinary beings and sages share the identical one dharmakāya. A sūtra says: 'The mind creates all tathāgatas.' Therefore, mind itself is Buddha. > — English (machine translation) (machine translation) - [Previous: 16.18](https://indike.org/pramana/in.bauddha.taisho.2016.16.18) - [Next: 16.20](https://indike.org/pramana/in.bauddha.taisho.2016.16.20) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.2016.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.16.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.16.19](https://indike.org/pramana/in.bauddha.taisho.2016.16.19) · Pramāṇa