[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) › 47.31 # 宗鏡錄 47.31 宗鏡錄 47.31 - **Language:** Classical Chinese ### [47.31](https://indike.org/pramana/in.bauddha.taisho.2016.47.31) 答。論云。互相違故。為欲。希望所樂事轉。此識任業無所希望。勝解。印持決定事轉。此識懵昧無所印持。念。唯明記曾習事轉。此識昧劣不能明記。定。能令心專注一境。此識任運剎那別緣。慧。唯簡擇得等事轉。此識微昧不能簡擇故。此不與別境相應。此識唯是異熟性故。善染污等亦不相應。惡作等四。無記性者。有間斷故。定非異熟。釋云。定能令心專注一境。此識任運剎那別緣者。定雖影像相分剎那新起。至加行時所觀本質。前後相續恒專注境。此識任運。不作加行專注本質。恒緣現在影像。所緣。但新新起。且定行相。一一剎那。深取專注。趣向所緣。此識浮疎。行相不爾。故非定位。言任運者。是隨業轉。惡作等。定非異熟者。非真異熟。不遮異熟。生。亦有惡作等。非一切時常相續故。非此相應。故知第八真識。常如捨相。以任運之緣。合恒常之道。不為垢法之所染。寧為淨法之所治。非生死之所羈。豈涅槃之能寂。是以稱為識主。故號心王。邇後因一念無明。起七識波浪。遂生心所。失本心王。皆因強覺覺明。分能立所。起明了之解。心境歷然。運分別之情。自他宛爾。因茲有情心內。逐憎愛而結怨親。無情境中。隨想念而標形礙。遂使外則桑田變海。海變桑田。內則親作怨由。怨為親種。互為高下。反覆相酬。從茲業果恒新。苦緣不斷。是以首楞嚴經云。佛告富樓那。明妄非他。覺明為咎。所妄既立。明理不踰。以是因緣。聽不出聲。見不超色。乃至唯殺盜婬。三為根本。以是因緣。業果相續。富樓那。如是三種顛倒相續。皆是覺明明了知性。因了發相。從妄見生。山河大地諸有為相。次第遷流。因此虛妄。終而復始。是故若欲還原反本。旋妄冥真。但一念不生。前後際斷。分別心滅。輪迴業亡。根盡枝枯。因空果喪。無始之情塵識垢。應念全消。本來之佛眼常身。隨真頓現。 > Answer: The treatise says: 'Because they are mutually incompatible. Desire evolves in longing for pleasant things; this consciousness follows karma without any longing. Resoluteness evolves in determining and maintaining settled things; this consciousness is dim and ignorant without maintaining anything. Mindfulness evolves solely in clearly recollecting previously experienced things; this consciousness is dim and inferior, incapable of clear recollection. Samādhi can make the mind focus single-mindedly on a single object; this consciousness operates spontaneously, taking distinct objects moment by moment. Wisdom evolves solely in discerning acquired \[qualities\] and so forth; this consciousness is subtle and dim, incapable of discernment; therefore it does not associate with the particular-state \[mental factors\]. Because this consciousness is exclusively of a maturational nature, wholesome, defiled, and other such \[factors\] also do not associate with it. As for the four such as regret, being of an indeterminate nature, because they are subject to interruption, they are definitely not maturational.' The commentary explains: '"Samādhi can make the mind focus single-mindedly on a single object; this consciousness operates spontaneously, taking distinct objects moment by moment": although the reflected nimittabhāga in samādhi arises afresh moment by moment, when reaching the stage of preparatory effort (prayoga), the original substance being observed continues uninterruptedly and remains ever focused on the object. This consciousness operates spontaneously without preparatory effort to focus on an original substance; it constantly takes present reflected images as its object, and its focal objects merely arise afresh and afresh. Moreover, the cognitive mode of samādhi, in every single moment, takes deep focus and directs itself toward its focal object; this consciousness is floating and lax, and its cognitive mode is not like that; therefore it is not in the state of samādhi. "Operates spontaneously" means evolving in accordance with karma. "Regret and so forth are definitely not maturational" means they are not true maturation; it does not deny that among things born of maturation there is also regret and so forth; because they are not constantly continuous at all times, they do not associate with this.' Therefore, know that the eighth, the true consciousness, is ever like the characteristic of equanimity: through spontaneous conditions it accords with the constant Way; it is not defiled by impure dharmas, so how could it be remedied by pure dharmas? It is not bound by saṃsāra, so how could it be silenced by nirvāṇa? Therefore it is called the master of consciousness, and hence named the mind-king. Thereafter, due to a single thought of ignorance, waves of the seven consciousnesses arise, whereupon mental factors are born and the original mind-king is lost. All this is because forcibly regarding awareness as enlightened splits subject from object, giving rise to distinct understanding where mind and objects appear separately, and activating discriminatory sentiments where self and other are clearly marked. Because of this, within the minds of sentient beings, enmity and kinship are formed following hatred and love; within insentient objects, forms and obstacles are designated following thoughts and ideations. Consequently, externally, mulberry fields turn into oceans and oceans turn into mulberry fields; internally, kin become causes of enmity and enemies become seeds of kinship; alternating between high and low, repaying one another in turn. From this, karmic fruitions are ever renewed and conditions of suffering are uninterrupted. Therefore, the Śūraṅgamasūtra states: 'The Buddha told Pūrṇa: "What is clear and false is none other \[than this\]; regarding awareness as enlightened is the fault. Once the false object is established, the enlightened principle cannot go beyond it. By this cause and condition, hearing does not transcend sound, and seeing does not transcend form; up to killing, stealing, and lusting alone being the three fundamentals. By these causes and conditions, karmic fruitions continue in succession. Pūrṇa, such three kinds of inverted continuity all stem from the clearly knowing nature of regarding awareness as enlightened; because understanding produces characteristics, they arise from false views. The mountains, rivers, the great earth, and all conditioned characteristics shift and flow in sequence; relying on this falsity, ending and beginning anew."' Therefore, if one wishes to return to the source and revert to the root, revolving falsity to merge with the true, one need only not give rise to a single thought: the boundaries of before and after are severed, the discriminatory mind is extinguished, the karma of transmigration perishes, roots are exhausted and branches wither, causes are emptied and fruits are destroyed. The dust of sentiments and stains of consciousness from beginningless time are completely dissolved in an instant, and the original Buddha eye and eternal body appear suddenly in accord with the true. > — English (machine translation) (machine translation) - [Previous: 47.30](https://indike.org/pramana/in.bauddha.taisho.2016.47.30) - [Next: 47.32](https://indike.org/pramana/in.bauddha.taisho.2016.47.32) - [Up: 47](https://indike.org/pramana/in.bauddha.taisho.2016.47) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.47.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.47.31](https://indike.org/pramana/in.bauddha.taisho.2016.47.31) · Pramāṇa