[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) › 26.7 # 宗鏡錄 26.7 宗鏡錄 26.7 - **Language:** Classical Chinese ### [26.7](https://indike.org/pramana/in.bauddha.taisho.2016.26.7) 答。此信本來非有非無。以非有故。眾生沈迷。以非無故。遇緣即起。若言定無。發起何物。若言定有。何假因緣。然上所述。是約迷悟因緣說。若論此信。須不信一切法。乃能成信。亦不是非有非無。何者。以眾生不覺。似迷非迷。真性不沈故。即不是非有。以一念復本。似悟非悟。不從新得故。不是非無。故云自心起信。還信自心。又何故此心難信。以如來本覺體。即眾生心。諸佛菩薩不能見。如來本覺體。離見相故。當知眾生心綿密。亦不可見。大品經云。佛觀眾生心。五眼不能見。無自他能所相故。昔人詩云。海枯終見底。人死不知心。又云。相識滿天下。知心能幾人。是以宗鏡深旨。一心妙門。非大智而不能觀。匪大根而不能信。觀之即齊佛智。信之即入圓通。但懇志無疑。決取成辦。如管子云。利之所在。雖千仞之山。無所不上。深源之下。無所不入。商人通賈。倍道兼行。夜以續日。千里不遠。利在前也。漁人入海。海水百仞。衝波迸流。宿夜不出。利在水也。此乃世間勤苦求利之志耳。如或堅求至道。曉夕忘疲。不向外求虛襟澄慮。密室靜坐。端拱寧神。利在心也。如利之所在求無不獲。況道之在心。信無不得矣。故知訓格之言。不得暫捨。可以鏤於骨。書於紳。染于神。熏于識。所以楚莊。輕千乘之國。而重申叔一言。范獻賤萬畝之田。以貴舟人片說。此乃成家立國。尚輕珍重言。況宗鏡中。言下契無生。聞之成大道。寧容輕慢乎。 > Answer: "This faith is originally neither existent nor non-existent. Because it is not existent, sentient beings are sunk in delusion. Because it is not non-existent, upon encountering conditions it arises at once. If it were said to be definitively non-existent, what could be generated? If it were said to be definitively existent, why rely on causes and conditions?" However, what was explained above is stated in terms of the causes and conditions of delusion and awakening. If we discuss this faith, one must not believe in any dharmas, and only then can it become faith. Nor is it neither existent nor non-existent. Why? Because sentient beings are unawakened: seeming to be deluded yet not deluded, because their true nature does not sink, it is not not existent; with a single thought returning to the origin: seeming to be awakened yet not awakened, because it is not newly attained, it is not not non-existent. Therefore it is said: "Faith arising from one's own citta still has faith in one's own citta." Furthermore, why is this citta difficult to believe? Because the Tathāgata's substance of original awakening is the very citta of sentient beings. The Buddhas and bodhisattvas cannot see it, because the Tathāgata's substance of original awakening is free from the characteristics of seeing. One should know that the citta of sentient beings is subtle and dense, and likewise cannot be seen. The Large Sūtra says: "When the Buddha observes the citta of sentient beings, the five eyes cannot see it, because it is devoid of the characteristics of self, other, grasper, and grasped." An ancient poem says: "Though the sea dries up, its bottom is finally seen; / When a person dies, one still does not know their mind." It also says: "Acquaintances fill the world; / How many can truly know one's heart?" For this reason, the profound purport of the Mirror of the Source, the wondrous gate of the one mind, cannot be observed without great wisdom, and cannot be believed without great faculties. Observing it, one immediately equals the Buddha's wisdom; believing it, one immediately enters perfect penetration. One need only have earnest resolve without doubt, and its accomplishment will surely be attained. As Guanzi said: "Where profit lies, though it be a mountain of a thousand fathoms, there is nowhere men will not climb; beneath a deep spring, there is nowhere men will not enter. Merchants ply their trade, doubling their journeys day and night, continuing through darkness, not considering a thousand li far, because profit lies before them. Fishermen go out to sea, the ocean water a hundred fathoms deep, braving the surging waves and gushing currents, staying out night after night, because profit lies in the water." These are merely the worldly resolves of striving bitterly in pursuit of profit. If one firmly seeks the supreme Way, forgetting fatigue morning and evening, not seeking outward with an empty mind and purified thoughts, sitting quietly in a secluded room, folding the hands and calming the spirit—the profit lies in the citta. Just as where profit lies, in seeking it one never fails to obtain it, how much more so with the Way lying in the citta—by believing in it, there is nothing one does not attain! Hence we know that words of exemplary instruction must not be cast aside even for a moment; they can be carved into bone, written upon the sash, dyed into the spirit, and perfumed into consciousness. Thus King Zhuang of Chu made light of a state of a thousand chariots while esteeming a single word from Shenshu; Fan Xian looked down on ten thousand mu of fields while valuing a brief remark from a boatman. If those who establish families and found states still made light of valuables and esteemed words, how much less could one treat lightly or neglect the Mirror of the Source, where under its words one accords with the unproduced, and hearing it one accomplishes the Great Way! > — English (machine translation) (machine translation) - [Previous: 26.6](https://indike.org/pramana/in.bauddha.taisho.2016.26.6) - [Next: 26.8](https://indike.org/pramana/in.bauddha.taisho.2016.26.8) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.2016.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.26.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.26.7](https://indike.org/pramana/in.bauddha.taisho.2016.26.7) · Pramāṇa