[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) › 56.8.4 # 宗鏡錄 56.8.4 宗鏡錄 56.8.4 - **Language:** Classical Chinese ### [56.8.4](https://indike.org/pramana/in.bauddha.taisho.2016.56.8.4) 因牛角有。 言兔角無。 大慧。 又彼牛角析為微塵。 分別微塵相。 不可得見。 彼。 何等何等法有。 何等何等法無。 而言有耶無耶。 若如是觀。 餘法亦然。 大慧。 汝當應離兔角牛角。 虛空色異妄想見等。 大慧。 汝亦應為諸菩薩說離兔角等相。 大慧。 汝應當知。 自心所見虛妄分別之相。 大慧。 汝當於諸佛國土中。 為諸佛子。 說汝自心現見一切虛妄境界。 爾時世尊。 重說偈言。 色於心中無。 心依境見有。 內識眾生見。 身資生住處。 心意與意識。 自性及五法。 二種無我淨。 如來如是說。 長短有無等。 展轉互相生。 以無故成有。 以有故成無。 分別微塵體。 不起色妄想。 但心安住處。 惡見不能淨。 非妄智境界。 聲聞亦不知。 如來之所說。 自覺之境界。 攝大乘論云。 又此識。 皆唯有識。 都無義故。 此中以何為喻顯示。 應知夢等為喻顯示。 謂如夢中。 都無其義。 獨唯有識。 雖種種色聲香味觸。 舍林地山。 似義影現。 而於此中都無有義。 由此喻顯。 應隨了知。 一切時處。 皆唯有識。 夫從心現境。 結業受生。 不出三細六麁九相之法。 如石壁釋云。 唯一夢心。 喻如有一人。 忽然睡著作夢。 見種種事。 起心分別。 念念無間。 於其違順。 深生取著。 為善為惡。 是親是疎。 於善於親。 則種種惠利。 於惡於疎。 則種種陵損。 或有報恩受樂。 或有報怨受苦。 忽然覺來。 上事都遣。 如有一人者。 即真如一心也。 忽然睡著者。 即不覺無明忽起也。 作夢者。 最初三細業識相也。 見者。 第二轉識相也。 種種事者。 第三現識相也。 起心分別者。 最初六麁境智相也。 念念無間者。 第二相續相也。 於其違順深生取著者。 第三執取相也。 為善為惡是親是疎者。 第四計名字相也。 於善於惡得損益者。 第五起業相也。 受苦樂報者。 業繫苦相也。 忽然覺來上事都遣者。 即覺唯心。 得入宗鏡。 故云。 佛者。 覺也。 如睡夢覺。 如蓮華開。 > Because of the existence of an ox's horns, one speaks of the non-existence of a hare's horns. Mahāmati, if that ox's horn is analyzed into fine atoms, when discriminating the characteristics of the atoms, it cannot be seen. Which dharma exists, and which dharma does not exist, that one speaks of existence and non-existence? If contemplated in this way, remaining dharmas are also like this. Mahāmati, you should abandon the false views of hares' horns and oxen's horns, of space and form being different, and the like. Mahāmati, you should also teach bodhisattvas to abandon characteristics such as the hare's horns. Mahāmati, you should know the characteristics of false discrimination seen by your own mind. Mahāmati, in all buddha-lands, you should proclaim to the buddhas' heirs that all false realms are manifested and seen by your own mind.' / Thereupon the World-Honoured One restated this in verse: / 'Form does not exist in the mind; / The mind, relying on objects, sees it as existent. / The internal consciousness is seen as sentient beings, / Physical bodies, provisions, and dwelling places. / Citta, manas, and manovijñāna, / Self-nature and the five dharmas, / And the purity of the two kinds of selflessness: / Thus has the Tathāgata proclaimed. / Length and brevity, existence and non-existence, and the like, / Mutually give rise to one another. / Because of non-existence, existence is established; / Because of existence, non-existence is established. / Discriminating the substance of fine atoms, / One does not give rise to false conceptions of form. / Where the mind merely abides, / Evil views cannot become pure. / This is not the realm of false cognition, / Nor is it known by śrāvakas; / It is that which the Tathāgata preaches, / The realm of self-realization.' / The \*Mahāyānasaṃgraha\* states: 'Furthermore, these consciousnesses are all representation-only, because they are completely devoid of real referents. What metaphor is shown here to demonstrate this? One should know that dreams and the like are shown as metaphors. Just as in a dream, there is entirely no real referent, but only consciousness alone: although various forms, sounds, scents, tastes, tangibles, houses, forests, earth, and mountains appear as semblance-referents, within this there are entirely no real referents. Through this metaphor's illustration, one should accordingly understand that in all times and places, there is consciousness only.' / Now, the appearance of objects from mind and receiving birth through binding karma do not go beyond the nine characteristics of the three subtle and six coarse \[aspects\]. As the \*Shibi Commentary\* explains: 'The single dreaming mind is used as a metaphor: just as there is a person who suddenly falls asleep and dreams, seeing various affairs, giving rise to mental discrimination, thought after thought without interval; deeply producing grasping and attachment towards agreeable and disagreeable \[conditions\]; engaging in good and evil; regarding others as close or distant; performing various benefits towards the good and close, and various harm and abuse towards the evil and distant; sometimes repaying kindness and receiving pleasure, sometimes avenging enmity and suffering pain; then suddenly waking up, all the above matters are completely dispelled. / The > — English (machine translation) (machine translation) - [Previous: 56.8.3](https://indike.org/pramana/in.bauddha.taisho.2016.56.8.3) - [Next: 56.9](https://indike.org/pramana/in.bauddha.taisho.2016.56.9) - [Up: 56.8](https://indike.org/pramana/in.bauddha.taisho.2016.56.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.56.8.4) — English, machine translation ## Linked texts (3) - [攝大乘論釋](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha!upanibandhana*zh-xuanzang.4.10) — Classical Chinese - [入楞伽經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lankavatara*zh-bodhiruci.2.27) — Classical Chinese - [攝大乘論本](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha*zh-xuanzang.2.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.56.8.4](https://indike.org/pramana/in.bauddha.taisho.2016.56.8.4) · Pramāṇa