[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) › 51.11 # 宗鏡錄 51.11 宗鏡錄 51.11 - **Language:** Classical Chinese ### [51.11](https://indike.org/pramana/in.bauddha.taisho.2016.51.11) 答。世間無有一法不從緣生。緣生之法。悉皆無常。唯有根本心。不從前際生。不從中際住。不於後際滅。實為萬有之根基。諸佛之住處。是以喻之如鏡。可以精鑒妍醜。深洞玄微。仰之為宗。猶乎巨浸納川。太虛含像。密嚴經云。心有八種。或復有九。與無明俱。為世間因。世間悉是心心法現。是心心法。及以諸根。生滅流轉。為無明等之所變異。其根本心。堅固不動。世間因緣。有十二分。若根若境。能生所生。剎那壞滅。從於梵世。至非非想。皆因緣起。唯有如來。離諸因緣。內外世間。動不動法。皆如瓶等。壞滅為性。又頌云。汝等諸佛子。云何不見聞。藏識體清淨。眾身所依止。或具三十二。佛相及輪王。或為種種形。世間皆悉見。譬如淨空月。眾星所環遶。諸識阿賴耶。如是身中住。譬如欲天主。侍衛遊寶宮。江海等諸神。水中而自在。藏識處於世。當知亦復然。如地生眾物。是心多所現。譬如日天子。赫奕乘寶宮。旋遶須彌山。周流照天下。諸天世人等。見之而禮敬。藏識佛地中。其相亦如是。十地行眾行。顯發大乘法。普與眾生樂。常讚於如來。在於菩薩身。是即名菩薩。佛與諸菩薩。皆是賴耶名。佛及諸佛子。已受當受記。廣大阿賴耶。而成於正覺。密嚴諸定者。與妙定相應。能於阿賴耶。明了而觀見。佛及辟支佛。聲聞諸異道。見理無怯人。所觀皆此識。種種諸識境。皆從心所變。瓶衣等眾物。如是性皆無。悉依阿賴耶。眾生迷惑見。以諸習氣故。所取能取轉。此性非如幻。陽焰及毛輪。非生非不生。非空亦非有。譬如長短等。離一即皆無。智者觀幻事。此皆唯幻術。未曾有一物。與幻而同起。幻焰及毛輪。和合而可見。離一無和合。過未亦非有。幻事毛輪等。在在諸物相。此皆心變異。無體亦無名。世中迷惑人。其心不自在。妄說有能幻。幻成種種物。幻師甎瓦等。所作眾物類。種種若去來。此見皆非實。如鐵因礠石。所向而轉移。藏識亦如是。隨於分別轉。一切諸世間。無處不周遍。如日摩尼寶。無思及分別。此識遍諸處。見之謂流轉。不死亦不生。本非流轉法。定者勤觀察。生死猶如夢。是時即轉依。說名為解脫。此即是諸佛。最上之教理。審量一切法。如秤如明鏡。又如大明燈。亦如試金石。遠離於斷滅。正道之標相。修行妙定者。至解脫之因。永離諸雜染。轉依而顯現。 > Answer: In the world, there is not a single dharma that does not arise from conditions. Conditioned dharmas are all impermanent. Only the fundamental citta does not arise from the past boundary, does not abide in the present boundary, and does not cease in the future boundary. It is truly the foundation of the myriad beings and the abode of all buddhas. Therefore, it is likened to a mirror: it can meticulously discern the beautiful and the ugly, and profoundly penetrate the mysterious and subtle. Looking up to it as the source, it is like a vast flood receiving rivers, or empty space containing forms. > > The Ghanavyūhasūtra says: 'Mind is of eight kinds, or also of nine. Together with avidyā, it is the cause of the world. The world is entirely the manifestation of citta and caittadharmas. These citta and caittadharmas, along with the sense faculties, arise, cease, and transmigrate, being transformed by avidyā and so forth. Their fundamental citta is firm and unmoving. Wordly causes and conditions have twelve divisions. Whether faculties or objects, the capable of producing and the produced, they break and perish in a kṣaṇa. From the Brahmā world up to \[the sphere of\] neither-perception-nor-non-perception, all arise from causes and conditions. Only the Tathāgata is free from all causes and conditions. Inner and outer worlds, moving and unmoving dharmas, are all like pots and the like, having destruction as their nature.' > > Furthermore, the verses say: / 'Why do you, children of the Buddha, not see and hear / That the substance of the storehouse consciousness is pure, / The support of all bodies? / Sometimes it possesses the thirty-two / Marks of a buddha or a cakravartin; / Sometimes it assumes various forms, / Which are all seen in the world. / Just as the moon in a clear sky / Is encircled by all the stars, / The ālayavijñāna and the \[other\] consciousnesses / Dwell in this manner within the body. / Just as the lord of the desire gods, / Accompanied by attendants, roams the jeweled palace, / And the deities of rivers and seas / Roam freely in the waters, / The storehouse consciousness dwelling in the world / Should be known to be likewise. / Just as the earth produces myriad things, / This citta manifests many things. / Just as the sun deva, / Splendidly riding his jeweled chariot, / Circles Mount Sumeru / And courses about, illuminating all under heaven, / While the gods and people of the world / Behold and venerate him, / So within the buddha-stage / The characteristics of the storehouse consciousness are also like this. / Practicing myriad practices on the ten stages, / It reveals and manifests the Mahāyāna dharmas, / Universally gives joy to sentient beings, / And constantly praises the Tathāgata. / When in the body of a bodhisattva, / It is designated a bodhisattva. / The Buddha and the bodhisattvas / Are all names for the ālaya. / The Buddha and the children of the Buddha, / Who have received or will receive prediction, / Rely on the vast ālaya / To achieve right awakening. / Practitioners of meditation in the Ghanavyūha, / Being in harmony with wondrous meditation, / Are able to clearly observe / And perceive the ālayavijñāna. / The Buddha, pratyekabuddhas, / Śrāvakas, and various other paths— / Persons undaunted in seeing the principle— / What they contemplate is entirely this consciousness. / The various objects of the consciousnesses / Are all transformed from the citta. / Pots, garments, and other myriad things— / Such entities are all nonexistent in nature. / All rely on the ālayavijñāna, / Yet sentient beings perceive them through delusion. / Due to the various vāsanās, / Grasper and grasped operate. / This nature is not like an illusion, / A mirage, or a hair-ring; / It is neither produced nor unproduced, / Neither empty nor existent. / Just as with long and short and so forth, / Departing from one, all are nonexistent. / The wise contemplate illusory phenomena: / These are all merely illusory arts; / Never has there been a single thing / That arose together with the illusion. / Illusions, mirages, and hair-rings / Can be seen in combination; / Departing from one, there is no combination; / They do not exist in the past or the future either. / Illusions, hair-rings, and the like, / The characteristics of the various things present everywhere, / Are all transformations of citta, / Lacking substance and lacking name. / Deluded people in the world, / Their cittas lacking autonomy, / Falsely speak of that which can produce illusion, / Magically creating various things. / The bricks, tiles, and such of an illusionist, / The classes of myriad things created, / Whether they appear to go or come in various ways— / All such sights are not real. / Just as iron moves in the direction / Induced by a lodestone, / The storehouse consciousness is also like this, / Operating in accordance with discrimination. / Throughout all the worlds, / There is nowhere it does not pervade. / Like the sun and the cintāmaṇi jewel, / It is devoid of thought and discrimination. / This consciousness pervades all places; / Seeing it, one calls it transmigration. / It neither dies nor is born; / Originally it is not a dharma of transmigration. / Practitioners of meditation diligently contemplate: / Birth and death are just like a dream. / At that time there is the transformation of the basis, / Which is called liberation. / This is the supreme / Doctrine and principle of all buddhas, / Assessing all dharmas / Like a scale and like a bright mirror, / Also like a great bright lamp, / And also like a touchstone, / Far removed from annihilationism, / The sign of the right path. / For those who cultivate wondrous meditation, / It is the cause leading to liberation, / Forever free from all defilements, / Manifesting through the transformation of the basis.' > — English (machine translation) (machine translation) - [Previous: 51.10](https://indike.org/pramana/in.bauddha.taisho.2016.51.10) - [Next: 51.12](https://indike.org/pramana/in.bauddha.taisho.2016.51.12) - [Up: 51](https://indike.org/pramana/in.bauddha.taisho.2016.51) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.51.11) — English, machine translation ## Linked texts (2) - [大乘密嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.ghanavyuhasutra*zh-divakara.2.34) — Classical Chinese - [大乘密嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.ghanavyuhasutra*zh-amoghavajra.2.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.51.11](https://indike.org/pramana/in.bauddha.taisho.2016.51.11) · Pramāṇa