[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) › 2.19 # 宗鏡錄 2.19 宗鏡錄 2.19 - **Language:** Classical Chinese ### [2.19](https://indike.org/pramana/in.bauddha.taisho.2016.2.19) 答。三界所治。迷亂之法。尚名唯識。無為無漏法。性是能治。體非迷亂。不說自成。故但言三界唯心也。又諸部總句。有為無為。染淨諸法。皆心為本。薩婆多等云。無為由心故顯。有為由心故起。由心起染淨法。勢用緣強故。說心為本。 > Answer: The phenomena to be eliminated (pratipakṣa-heya) in the three realms are confused and deluded, yet they are still called consciousness-only. The nature of unconditioned and undefiled phenomena is the antidote (pratipakṣa), and their substance is free of confusion and delusion; without being stated, this is naturally established. Therefore \[the scriptures\] merely state that the three realms are only citta. Furthermore, as a general thesis among the various schools, conditioned and unconditioned, defiled and pure phenomena all take citta as their root. The Sarvāstivādins and others say: "The unconditioned is manifested through citta; the conditioned arises through citta." Because defiled and pure phenomena arise through citta, and its operative power as a condition is preponderant, citta is said to be the root. > — English (machine translation) (machine translation) - [Previous: 2.18](https://indike.org/pramana/in.bauddha.taisho.2016.2.18) - [Next: 2.20](https://indike.org/pramana/in.bauddha.taisho.2016.2.20) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2016.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.2.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.2.19](https://indike.org/pramana/in.bauddha.taisho.2016.2.19) · Pramāṇa