[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) › 17.25 # 宗鏡錄 17.25 宗鏡錄 17.25 - **Language:** Classical Chinese ### [17.25](https://indike.org/pramana/in.bauddha.taisho.2016.17.25) 答。本覺心宗。法身性地。口欲言而詞喪。心欲緣而慮亡。所以然者。說有則妙體虛玄。談無則道無不在。言生則三界無物。云滅則一體常靈。言一則各任其形。說異則同歸實相。是知不可以稱量。不可以希冀。若開方便。欲曉疑情。則不有不無。非一非異。能超四句。方會一乘。 > Answer: In the source of the mind of original enlightenment, the nature-ground of the dharmakāya, the mouth wishes to speak but words fail, and the citta wishes to cognize conditions but thoughts perish. Why is this? If one speaks of existence, its wondrous substance is empty and profound; if one discusses non-existence, the Dao is nowhere absent. If one speaks of arising, in the three realms there is not a single thing; if one says cessation, the single substance is constantly numinous. If one speaks of unity, each assumes its own form; if one speaks of difference, they equally return to the true characteristic. One knows from this that it cannot be measured, nor can it be anticipated. If one opens expedient means wishing to clarify doubtful sentiments: it is neither existent nor non-existent, neither one nor different. Only when one can transcend the four alternatives does one accord with the ekayāna. > — English (machine translation) (machine translation) - [Previous: 17.24](https://indike.org/pramana/in.bauddha.taisho.2016.17.24) - [Next: 17.26](https://indike.org/pramana/in.bauddha.taisho.2016.17.26) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.2016.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.17.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.17.25](https://indike.org/pramana/in.bauddha.taisho.2016.17.25) · Pramāṇa