[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) › 50.5 # 宗鏡錄 50.5 宗鏡錄 50.5 - **Language:** Classical Chinese ### [50.5](https://indike.org/pramana/in.bauddha.taisho.2016.50.5) 答。染淨之本。真俗俱存。不達真異熟正唯識人。多執俗有真無。強生異見。不知諸佛密意。執遣相空理。以為究竟。此乃破遍計情執。是護過遮詮。便撥依他圓成。悉作空華之相。若無依圓。本識及一切。法皆則無體。既非實有。成大邪見。論云。外道毀謗染淨因果。亦不謂全無。但執非實故。若一切皆非實有。菩薩不應為不捨生死。精勤修集菩提資糧。誰有智者。為除幻敵求石女兒用為軍旅。故應信有能持種心。依之建立染淨因果。彼心即是此第八識。又契經說。有異熟心。善惡業感。若無此識。彼異熟心不應有故。謂眼等識有間斷故。非一切時是業果故。如電光等。非異熟心。異熟不應斷已更續。彼離命根等。無斯事故。眼等六識業所感者。猶如聲等非恒續故。是異熟生。非真異熟。定應許有真異熟心。酬牽引業。遍而無斷。變為身器。作有情依。身器離心。理非有故。不相應法。無實體故。諸轉識等。非恒有故。若無此識。誰變身器。復依何法恒立有情。釋云。外道亦不謂染淨等皆無。現所見故。但執非實。染因不能感惡果。善因不能感善果。以非實故。如空華等。因果不無。可信此識總立三性。若於二諦中分別有無者。我真諦中。亦非無法。但不可說為因為果。言語道斷故。俗諦之中。依他圓成有故。遍計所執是無。真異熟心酬牽引業。遍而無斷者。真異熟心。一切時相續酬牽引業。非餘滿業者。有間斷者。是滿業故。餘轉識不能引業。但來滿善惡之業果。引果之識。遍三界有。六識不遍無色界。無心定等。五識及意無故。無斷者。言恒續故。所以經云。深信大乘。不謗因果。但真諦中。以一切法不可得故。言語道斷故。心智路絕故。或言一切法空。此是第一義空。不可得空。非是外道斷空。小乘但空等。不可起龜毛兔角之心。執蛇足鹽香之見。 > Answer: As the root of defilement and purity, it exists in both conventional and ultimate \[truths\]. Those who do not comprehend true ripening and correct consciousness-only mostly grasp conventional existence and ultimate nonexistence, forcibly generating divergent views; unaware of the esoteric intention of all buddhas, they grasp the principle of emptiness that eliminates characteristics, taking it to be ultimate. This is merely refuting the emotional attachment to the imagined \[nature\], which is a negative formulation to protect against errors; they then repudiate the other-dependent and the fully perfected, making them all into the appearance of flowers in the sky. If the other-dependent and the fully perfected did not exist, the root consciousness and all phenomena would lack substance; since they would not be real existents, this would constitute great wrong views. The treatise says: "Non-Buddhists who slander the cause and effect of defilement and purity also do not claim they are completely nonexistent, but only grasp them as not real. If all were not real existents, a bodhisattva should not, in order not to abandon saṃsāra, vigorously cultivate and accumulate the provisions for bodhi. What wise person, in order to eliminate an illusory enemy, would seek the son of a barren woman to use as troops? Therefore, one should believe that there is a mind capable of holding seeds, and based on it establish the cause and effect of defilement and purity. That mind is precisely this eighth consciousness." Furthermore, the sūtra says: "There is a ripening mind, karmically induced by good and evil." If this consciousness did not exist, that ripening mind should not exist, because consciousnesses such as the eye \[consciousness\] have interruptions, and are not the fruit of karma at all times; like a flash of lightning, they are not the ripening mind. Ripening should not be interrupted and then resume, because apart from the life faculty and so forth, there is no such occurrence. The six consciousnesses such as the eye \[consciousness\] that are induced by karma are like sound and so forth, not constantly continuous; therefore, they are ripening-born, not true ripening. One must definitely accept that there is a true ripening mind that repays projecting karma, pervasive and without interruption, transforming into the body and the receptacle world, serving as the basis for sentient beings. Because the body and receptacle world apart from mind cannot reasonably exist; because unassociated phenomena lack real substance; because the various evolving consciousnesses do not exist constantly. If this consciousness did not exist, what would transform into the body and receptacle world? And based on what phenomenon could sentient beings constantly be established? The commentary says: Non-Buddhists also do not claim that defilement and purity and so forth are completely nonexistent, because they are presently seen; they only grasp them as not real: defiled causes cannot induce bad results, and good causes cannot induce good results, because they are not real, like flowers in the sky. Cause and effect are not nonexistent; one may believe that this consciousness collectively establishes the three natures. If one distinguishes existence and nonexistence within the two truths: within our ultimate truth, it is also not the case that there are no phenomena, but one cannot speak of them as cause or as effect, because the path of words is cut off. Within conventional truth, because the other-dependent and fully perfected exist, the imagined nature is nonexistent. "The true ripening mind repays projecting karma, pervasive and without interruption" means: the true ripening mind at all times continuously repays projecting karma; it is not the other completing karmas. Those that have interruptions are completing karma; the other evolving consciousnesses cannot project karma, but only come to complete the karmic fruits of good and evil. The consciousness that projects fruition exists pervasively in the three realms; the six consciousnesses do not pervade the formless realm, because in the absorption without mind and so forth, the five consciousnesses and manas do not exist. "Without interruption" means that it is constantly continuous. Therefore, the sūtra says: "Deeply believe in the Mahāyāna and do not slander cause and effect." It is only that within the ultimate truth, because all phenomena are unobtainable, the path of words is cut off, and the path of the mind's cognition is extinguished, it is sometimes said that all phenomena are empty. This is the emptiness of the ultimate truth, unobtainable emptiness; it is not the annihilative emptiness of non-Buddhists or the mere emptiness of the Lesser Vehicle. One must not give rise to the notion of turtle hair and rabbit horns, or grasp the view of snake legs and fragrant salt. > — English (machine translation) (machine translation) - [Previous: 50.4](https://indike.org/pramana/in.bauddha.taisho.2016.50.4) - [Next: 50.6](https://indike.org/pramana/in.bauddha.taisho.2016.50.6) - [Up: 50](https://indike.org/pramana/in.bauddha.taisho.2016.50) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.50.5) — English, machine translation ## Linked texts (1) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.4.270) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.50.5](https://indike.org/pramana/in.bauddha.taisho.2016.50.5) · Pramāṇa