[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) › 57.5 # 宗鏡錄 57.5 宗鏡錄 57.5 - **Language:** Classical Chinese ### [57.5](https://indike.org/pramana/in.bauddha.taisho.2016.57.5) 答。因相顯性。非無所以。攝未歸本。自有端由。攝大乘論云。若不定明一切法唯有識。真實性則不得顯現。若不具說十一識。說俗諦不盡。若止說前五識。唯得俗諦根本。不得俗諦差別義。若說俗諦不遍。真識則不明了。真不明了。則遣俗不盡。是故具說十一識。通攝俗諦。是以了俗無性。即達真空。真空雖空。而不壞相。俗有雖有。恒常體虛。是知隨緣非有之真諦。恒不異事而顯現。寂滅非無之俗諦。恒不異真而成立。上來所引二識。三識。八識。九識。十一識等。不出一心宗。所以楞伽經云。一切諸度門。佛心為第一。又云。佛語心為宗。無門為法門。所言宗者。謂心實處。約其真心之性。隨其義開體用二門。即同起信立心真如門。心生滅門。真如是體。生滅是用。然諸識不出體用二心。一體心。是寂滅心。即九識體。二用心。是生滅心。即前八識用。體用隱顯。說為二心。以用即體故。生滅即不生滅。以體即用故。不生滅即生滅。以生滅無性。用而不多。以寂滅隨緣。體而非一。非多非一體用常冥。而一而多。體用恒現。識性是體。識相是用。體用互成。皆歸宗鏡。唯識疏鈔云。識性識相。無不歸心。心王心所。皆名唯識者。謂圓成實性。是識性。依他起性。是識相。皆不離心也。或可諸無為法。名識性。得等分位。色等所變。是識相。皆不離心也。識之相應名心所。識之自性名心王。心王最勝。稱之為主。攝所從心。名歸心。攝得等分位。兼色等所變。歸於見分等。名泯相。性相不相離。總名唯識也。 > Answer: Revealing nature by means of characteristics is not without reason; gathering the branches to return to the root naturally has its ground. The Mahāyānasaṃgraha states: 'If one does not definitively clarify that all dharmas are consciousness only, the true nature cannot be manifested. If one does not fully explain the eleven consciousnesses, the explanation of conventional truth will not be exhaustive. If one only explains the first five consciousnesses, one will only grasp the root of conventional truth, and not grasp the differentiated meanings of conventional truth. If the explanation of conventional truth is not comprehensive, the true consciousness will not be clear. If the true is not clear, then conventionalities will not be completely eliminated. Therefore, one fully explains the eleven consciousnesses, comprehensively encompassing conventional truth.' Thus, understanding that conventionalities lack inherent nature is precisely to penetrate true emptiness. Although true emptiness is empty, it does not destroy characteristics; although conventional existence exists, its substance is constantly empty. Hence we know that the ultimate truth, which is nonexistent according to conditions, is constantly manifested without being distinct from phenomena; conventional truth, which is not nonexistent in quiescence, is constantly established without being distinct from the real. The two consciousnesses, three consciousnesses, eight consciousnesses, nine consciousnesses, eleven consciousnesses, and so forth cited above do not depart from the source of the one mind. Therefore the Laṅkāvatārasūtra says: 'Among all gates of the pāramitās, the Buddha-citta is foremost.' It also says: 'The Buddha's words take citta as the source, and having no gate as the Dharma-gate.' That which is called the 'source' refers to the real locus of the mind. In terms of the nature of its true mind, in accordance with its meaning, the two gates of substance and function are opened, which is identical to the Awakening of Faith establishing the gate of the mind as tathatā and the gate of the mind as arising and ceasing. Tathatā is substance; arising and ceasing is function. However, the various consciousnesses do not depart from the two minds of substance and function: first, the mind of substance, which is the quiescent mind, namely the substance of the ninth consciousness; second, the mind of function, which is the arising and ceasing mind, namely the function of the preceding eight consciousnesses. When substance and function are hidden or manifested, they are spoken of as two minds. Because function is precisely substance, arising and ceasing is precisely non-arising and non-ceasing; because substance is precisely function, non-arising and non-ceasing is precisely arising and ceasing. Because arising and ceasing has no inherent nature, function is not multiple; because quiescence accords with conditions, substance is not one. Being neither multiple nor one, substance and function are constantly merged; yet being both one and multiple, substance and function are constantly manifest. The nature of consciousness is substance; the characteristics of consciousness are function. Substance and function mutually complete each other, and all return to the mirror of the source. The Commentary on the Treatise on Consciousness-Only says: 'The nature of consciousness and the characteristics of consciousness—there are none that do not return to citta. The mind-king and mental factors are both called consciousness-only.' This means that the perfectly accomplished nature is the nature of consciousness, and the dependent nature is the characteristics of consciousness; neither departs from the mind. Alternatively, all unconditioned dharmas are called the nature of consciousness, while the states of attainment and so forth, as well as the transformations of matter and so on, are the characteristics of consciousness; none depart from the mind. That which is associated with consciousness is called the mental factors; the intrinsic nature of consciousness is called the mind-king. The mind-king is supreme and is called the master. Gathering the mental factors to follow the mind is called 'returning to the mind.' Gathering the states of attainment and so forth, together with the transformations of matter and so on, to return to the darśanabhāga and so on, is called 'eradicating characteristics.' Nature and characteristics are not separate from each other, and are collectively called consciousness-only. > — English (machine translation) (machine translation) - [Previous: 57.4](https://indike.org/pramana/in.bauddha.taisho.2016.57.4) - [Next: 57.6](https://indike.org/pramana/in.bauddha.taisho.2016.57.6) - [Up: 57](https://indike.org/pramana/in.bauddha.taisho.2016.57) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.57.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.57.5](https://indike.org/pramana/in.bauddha.taisho.2016.57.5) · Pramāṇa