[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) › 49.59 # 宗鏡錄 49.59 宗鏡錄 49.59 - **Language:** Classical Chinese ### [49.59](https://indike.org/pramana/in.bauddha.taisho.2016.49.59) 答。皆從識變。是假施設。論云。謂此正理深妙離言。因果等言。皆假施設。觀現在法有引後用。假立當果。對說現因。觀現在法有酬前相。假立曾因。對說現果。假。謂現識似彼相現。如是因果。理趣顯然。遠離二邊。契會中道。諸有智者。應順修學。釋云。今明諸法自相離言。謂觀三世。唯有現法。觀此現法。有能引生當果之用。當果雖無。而現在法有引彼用。用者。功能。行者尋見現法之上。有此功用。觀此法果。遂心變作未來之相。此似未來。實是現在。即假說此所變未來。名為當果。對此假當有之果。而說現在法為因。此未來果。即觀現在法功能。而假變也。其因亦爾。觀此現法有酬前之相。即異熟變相等。觀此所從生處。而能變為過去。實非過去。而是現在。假說所變為現法。即對此假曾有過去因。而說現在為果。而實所觀。非因非不因。非果非不果。且如於因。性離言故。非實是因。有功能故。非定不因。果亦如是。 > Answer: They all transform from consciousness; they are provisional designations. The treatise says: "This correct principle is profound, wondrous, and beyond words; words such as 'cause' and 'effect' are all provisional designations. Observing that present phenomena have the function of projecting what is subsequent, one provisionally establishes a future effect, and relative to it, speaks of a present cause. Observing that present phenomena have the characteristic of repaying what came before, one provisionally establishes a past cause, and relative to it, speaks of a present effect. 'Provisional' means that the present consciousness manifests in the semblance of those characteristics. Such causes and effects are clear in principle and import, far removed from the two extremes, and accord with the Middle Way. All wise people should cultivate and train in accordance with this." The commentary says: "Now it clarifies that the intrinsic characteristics of all phenomena are beyond words. That is to say, observing the three times, there are only present phenomena. Observing these present phenomena, they have the function of being able to lead to and produce future effects. Although future effects do not exist, present phenomena have the function of leading to them. 'Function' means capacity. A practitioner investigates and sees that upon present phenomena there is this functional capacity; observing the effect of these phenomena, the mind accordingly transforms into the appearance of the future. This resembles the future, but is actually the present; thus one provisionally speaks of this transformed future, naming it the 'future effect.' Relative to this provisional, future-to-exist effect, one speaks of the present phenomenon as a 'cause.' This future effect is provisionally transformed by observing the function of the present phenomenon. Its cause is also like this: observing that this present phenomenon has the characteristic of repaying what came before—namely, the transformed characteristics of ripening and the like—one observes that from which it arose, and can transform it into the past; it is not truly past, but is the present. One provisionally speaks of what is transformed as a present phenomenon, and relative to this provisional, once-existed past cause, speaks of the present as an effect. But in reality, what is observed is neither cause nor non-cause, neither effect nor non-effect. For instance, regarding the cause: because its nature is beyond words, it is not truly a cause; because it has capacity, it is not definitely a non-cause. The effect is also like this." > — English (machine translation) (machine translation) - [Previous: 49.58](https://indike.org/pramana/in.bauddha.taisho.2016.49.58) - [Next: 49.60](https://indike.org/pramana/in.bauddha.taisho.2016.49.60) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.2016.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.49.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.49.59](https://indike.org/pramana/in.bauddha.taisho.2016.49.59) · Pramāṇa