[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) › 31.6 # 宗鏡錄 31.6 宗鏡錄 31.6 - **Language:** Classical Chinese ### [31.6](https://indike.org/pramana/in.bauddha.taisho.2016.31.6) 答。以無明有力。起於九相。真如無力被隱故。不能現用。如水為風所擊。但起波瀾。而不能現像。石壁鈔云。論云本覺常起用者。有其二意。一約內熏。即自體相熏習義故。論云。從無始來具無漏法。備有不思議業。作境界之性。依此二義恒常熏習。二約應化不起者。但以妄染覆之。非謂本覺無此應用。亦非固心抑令不起。斯則過在於妄迷而不知。何關於覺。以本覺常具常熏故。如脩竹有龍鳳之音。塵鏡有照膽之用。是知靈臺絕妙。眾生莫知。若暫返照迴光。無有不得之者。如地中求水鑛裏求金。唯慮不肯承當沈埋心寶。宗鏡委細。意囑於斯。普勸後賢。直須知有。 > Answer: Because avidyā has power, it gives rise to the nine characteristics; tathatā lacks power and is concealed, hence it cannot manifest its functions. It is like water struck by the wind: it merely gives rise to waves and cannot reflect forms. The Shibiyan Commentary states: 'When the treatise says that original awakening constantly gives rise to function, there are two meanings: First, in terms of internal perfuming, it is the meaning of the perfuming of its own substance and characteristics. The treatise states: "From beginningless time it has been endowed with untainted phenomena, possessing inconceivable activities and acting as the nature of cognitive objects." Relying on these two meanings, it constantly perfumes. Second, in terms of responsive manifestation not arising: it is merely obscured by deluded defilement; it does not mean that original awakening lacks these responsive functions, nor that the citta stubbornly suppresses them so they do not arise. This fault lies in deluded confusion and unawareness; what does it have to do with awakening? For original awakening is constantly endowed and constantly perfuming. It is like tall bamboo possessing the voices of dragons and phoenixes, or a dusty mirror possessing the function of illuminating the liver. Thus we know that the spiritual terrace is exceedingly wondrous, yet sentient beings do not know it. If one briefly turns the light around to reflect backward, there is none who does not obtain it. It is like seeking water in the earth or gold in ore; the only fear is an unwillingness to undertake it, burying the jewel of citta. The detailed specifics of the Mirror of the Source have their intention entrusted here; I universally urge later worthy ones that you must directly know it exists.' > — English (machine translation) (machine translation) - [Previous: 31.5](https://indike.org/pramana/in.bauddha.taisho.2016.31.5) - [Next: 31.7](https://indike.org/pramana/in.bauddha.taisho.2016.31.7) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.2016.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.31.6) — English, machine translation ## Linked texts (1) - [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848.10.34) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.31.6](https://indike.org/pramana/in.bauddha.taisho.2016.31.6) · Pramāṇa