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# 宗鏡錄 58.12

宗鏡錄 58.12

- **Language:** Classical Chinese

### [58.12](https://indike.org/pramana/in.bauddha.taisho.2016.58.12)

答。此說是識變。假說是無為。其實非是無為。無為是常住法故。今此依無為體者。但取隨識獨影相分為體。以前後相似。無有變而唯有一類空等相故。假說無為。此六無為。地前菩薩識變。即是有漏。若地上後得智變。即無漏。若依法性出體者。五種無為。皆是真如。真如體外。更無別出。六種無為。各皆依真如實德也。

> Answer: This is explained as a transformation of consciousness; it is provisionally spoken of as unconditioned, but in truth it is not unconditioned, because the unconditioned is an eternally abiding phenomenon. Now, relying on the substance of the unconditioned, one merely takes the solitary shadow objective aspect (adravya-nimittabhāga) that follows consciousness as its substance. Because earlier and later are similar, without change, and there is only a single uniform appearance of space and so forth, it is provisionally called unconditioned. These six kinds of unconditioned, when transformed by the consciousness of bodhisattvas prior to the stages (bhūmi), are contaminated (sāsrava); if transformed by the subsequently attained wisdom on the stages, they are uncontaminated (anāsrava). If one establishes their substance in accordance with phenomenal nature: the five kinds of unconditioned are all tathatā. Outside the substance of tathatā, there is nothing else produced separately. The six kinds of unconditioned each rely on the true virtue of tathatā.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.58.12) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2016.58.12](https://indike.org/pramana/in.bauddha.taisho.2016.58.12) · Pramāṇa
