[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) › 3.11 # 宗鏡錄 3.11 宗鏡錄 3.11 - **Language:** Classical Chinese ### [3.11](https://indike.org/pramana/in.bauddha.taisho.2016.3.11) 答。真心以靈知寂照為心。不空無住為體。實相為相。妄心以六塵緣影為心。無性為體。攀緣思慮為相。此緣慮覺了能知之妄心。而無自體。但是前塵。隨境有無。境來即生。境去即滅。因境而起。全境是心。又因心照境。全心是境。各無自性。唯是因緣。故法句經云。焰光無水。但陽氣耳。陰中無色。但緣氣耳。以熱時炎氣。因日光爍。遠看似水。但從想生。唯陽氣耳。此虛妄色心。亦復如是。以自業為因。父母外塵為緣。和合似現色心。唯緣氣耳。故圓覺經云。妄認六塵緣影。為自心性。故知此能推之心。若無因緣。即不生起。但從緣生。緣生之法。皆是無常。如鏡裏之形。無體。而全因外境。似水中之月。不實。而虛現空輪。認此為真。愚之甚矣。所以慶喜執而無據。七處茫然。二祖了而不生。一言契道。則二祖求此緣慮不安之心不得。即知真心遍一切處。悟此為宗。遂乃最初紹於祖位。阿難因如來推破妄心。乃至於五陰六入。十二處。十八界。七大性。一一微細窮詰。徹底。唯空。皆無自性。既非因緣自他和合而有。又非自然無因而生。悉是意言識想分別。因茲豁悟妙明真心。廣大含容遍一切處。即與大眾俱達此心。同聲讚佛。故經云。爾時阿難。及諸大眾。蒙佛如來。微妙開示。身心蕩然。得無罣礙。是諸大眾。各各自知。心遍十方。見十方空。如觀手中所持葉物。一切世間諸所有物。皆即菩提妙明元心。心精遍圓。含裹十方。反觀父母所生之身。猶彼十方虛空之中。吹一微塵。若存若亡。如湛巨海。流一浮漚。起滅無從。了然自知。獲本妙心。常住不滅。禮佛合掌。得未曾有。於如來前。說偈讚佛。妙湛總持不動尊。首楞嚴王世希有。消我億劫顛倒想。不歷僧祇獲法身。即同初祖。直指人心。見性成佛。 > Answer: The true mind takes numinous knowing and tranquil illumination as mind, non-emptiness and non-abiding as its substance, and the true mark as its characteristic. The deluded mind takes the reflected shadows of the six dusts as mind, the absence of intrinsic nature as its substance, and conditioned clinging and discursive thinking as its characteristic. This deluded mind of conditioned thinking, awareness, discernment, and capacity to know lacks a substance of its own; it is merely \[the reflection of\] external dusts, existing or not existing according to the presence or absence of objects. When an object arrives, it arises; when the object departs, it ceases. Because it arises dependent on objects, the entire object is mind. Furthermore, because the mind illuminates objects, the entire mind is an object. Neither has an intrinsic nature; they are nothing but causes and conditions. Therefore the Dharmapada says: 'In a mirage there is no water; there is only solar vapor. In the aggregates there is no form; there is only conditioned vapor.' Because the shimmering vapor of hot weather is illuminated by sunlight, from a distance it looks like water; but it arises solely from conceptualization and is only solar vapor. This unreal form and mind are also like this: with one's own karma as cause and the external dust of parents as conditions, their combination seems to manifest form and mind; it is only conditioned vapor. Therefore the Sūtra of Perfect Enlightenment says: 'Falsely recognizing the reflected shadows of the six dusts as one's own mental nature.' Thus we know that if this mind capable of inference lacks causes and conditions, it does not arise. It arises solely from conditions, and phenomena arisen from conditions are all impermanent—like a reflection in a mirror, lacking substance and entirely dependent on external objects; like the moon in the water, unreal and falsely manifesting an orb in the sky. To recognize this as real is foolish indeed! Therefore Ānanda clung \[to it\] without ground and was bewildered at all seven places; the Second Patriarch understood it and did not give rise \[to it\], and with a single word tallied with the Way. When the Second Patriarch sought this unquiet mind of conditioned thinking and could not find it, he immediately knew that the true mind is omnipresent. Awakening to this as the source, he then initially inherited the patriarchal throne. Because the Tathāgata analyzed and dismantled the deluded mind, all the way to closely and minutely interrogating the five aggregates, the six entrances, the twelve bases, the eighteen elements, and the natures of the seven great elements, each one was thoroughly \[seen to be\] solely empty, all lacking intrinsic nature. They are neither existent through the coming together of causes and conditions, self and other, nor are they born spontaneously without a cause; all are the discriminations of mental speech, consciousness, and thought. Because of this, \[Ānanda\] had a sudden awakening to the wondrous and bright true mind, which is vast, all-embracing, and omnipresent. Thereupon, together with the great assembly, he thoroughly realized this mind and praised the Buddha in unison. Thus the sūtra says: 'At that time, Ānanda and the great assembly, having received the Buddha Tathāgata's subtle and wondrous instruction, were completely free in body and mind and attained unhinderedness. These members of the great assembly each knew for themselves that mind pervades the ten directions, seeing the emptiness of the ten directions like looking at a leaf or an object held in one's hand. All things existing in all worlds are all the wondrous bright original mind of bodhi. The quintessential mind is omnipresent and complete, encompassing the ten directions. Turning back to look at their bodies born of parents, they were like a single mote of dust blown into the empty space of the ten directions, seeming to exist and seeming not to exist; like a single floating bubble tossed on the still, vast sea, arising and ceasing without origin. Clearly knowing for themselves, they attained the fundamental wondrous mind, constantly abiding and indestructible. Bowing to the Buddha with joined palms, having attained what they had never had before, they spoke verses before the Tathāgata praising the Buddha: "Wondrous, tranquil, holding all, unmoved Honored One; / King of Śūraṅgama, rare in the world! / Extinguish my inverted thoughts of countless kalpas, / without traversing asaṃkhya kalpas let me attain the dharmakāya!"' This is identical to the First Patriarch pointing directly to the human mind: seeing nature and becoming a buddha. > — English (machine translation) (machine translation) - [Previous: 3.10](https://indike.org/pramana/in.bauddha.taisho.2016.3.10) - [Next: 3.12](https://indike.org/pramana/in.bauddha.taisho.2016.3.12) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2016.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.3.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.3.11](https://indike.org/pramana/in.bauddha.taisho.2016.3.11) · Pramāṇa