[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) › 62.23 # 宗鏡錄 62.23 宗鏡錄 62.23 - **Language:** Classical Chinese ### [62.23](https://indike.org/pramana/in.bauddha.taisho.2016.62.23) 答。唯識鏡云。為佛菩薩。以妙觀察智。繫大圓鏡智。及異熟識。令地種不起。金種生現。以此為增上。能令眾生地滅金生。名之為變。非為便轉地成金故。攝論云。由觀行為增上。令餘人識變。大涅槃經云。佛言。善男子。菩薩摩訶薩。修行如是大涅槃者。觀土為金。觀金為土。地作水相。水作地相。隨意成就。無有虛妄。觀實眾生。為非眾生。觀非眾生。為實眾生。悉隨意成。無有虛妄。台教云。諸物中一切皆有可轉之理。如僧護見身為床瓶等。當知色法皆隨感現。色無定體。隨心所變。此理元是如來藏中不思議法。隨心取著。成外成小。汝等所行是菩薩道。平等法界。方寸無虧。四般唯識智者。第一相違識相智者。即四類有情各別能緣之識。識既相違者。其所變相分亦相違。故即天見是寶嚴地。魚見是窟宅。人見是清冷水。鬼見是膿河猛火。緣此四類有情能變之識。各相違故。致令所變之境。亦乃相違。所言相者。非是遍計相。但是相分之相。由四類有情先業之力。共於一處。各變相分不同。故名相違識相。言智者。即是十地菩薩能緣之智。智能了彼四類有情自業識所變相分不同。更無心外別四境。舊云。一境應四心者。不正。 > Answer: The Weishi jing says: 'When Buddhas and bodhisattvas, through the wondrously observing wisdom, bind the great round mirror wisdom and the ripening consciousness (vipākavijñāna), they prevent the seeds of earth from arising and cause the seeds of gold to arise and manifest. Taking this as an empowering condition (adhipatipratyaya), they are able to make the earth of sentient beings cease and gold arise; this is called transformation. It is not that they directly transform earth into gold.' > > Therefore the Mahāyānasaṃgraha says: 'Due to the practice of contemplation serving as an empowering condition, the consciousnesses of other persons transform.' > > In the Mahāparinirvāṇasūtra, the Buddha says: 'Good sons, when a bodhisattva mahāsattva practices such a Great Nirvāṇa, he contemplates soil as gold, contemplates gold as soil; causes earth to assume the characteristic of water, and water to assume the characteristic of earth; all are accomplished in accordance with his intention without any falsehood. He contemplates real sentient beings as non-sentient beings, and contemplates non-sentient beings as real sentient beings; all are accomplished in accordance with his intention without any falsehood.' > > Tiāntái teachings say: 'Among all things, in everything there is the principle of transformability. Like Saṅgharakṣita seeing bodies as beds, pots, and so forth, one should know that material phenomena all manifest in accordance with response. Matter has no fixed substance; it transforms in accordance with the mind. This principle is fundamentally an inconceivable phenomenon within the tathāgatagarbha. If one clings to it according to one's mind, one becomes non-Buddhist or Hīnayāna. What you practice is the Bodhisattva Path: in the impartial dharmadhātu, the mind is not deficient in the least.' > > Regarding the four kinds of consciousness-only knowledge: The first is the knowledge of contradictory appearances of consciousness (viparyāsa-vijñāna-ākāra-jñāna). That is, the respective cognizing consciousnesses of the four classes of sentient beings differ; since their consciousnesses are mutually contradictory, their transformed nimittabhāgas are also mutually contradictory. Thus, devas see it as jeweled ground; fish see it as a cave and dwelling; humans see it as clear, cold water; and pretas see it as a river of pus and raging fire. Because the transforming consciousnesses of these four classes of sentient beings are mutually contradictory, the transformed objects they cause to appear are also contradictory. What is called 'appearance' (ākāra/nimitta) is not the parikalpita characteristic, but merely the appearance of the nimittabhāga. Due to the power of the past karma of the four classes of sentient beings, at one and the same place they each transform distinct nimittabhāgas; hence it is called 'contradictory appearances of consciousness'. What is called 'knowledge' is the cognizing knowledge of the bodhisattvas of the ten bhūmis. Knowledge can clearly comprehend that the nimittabhāgas transformed by the karma-consciousness of those four classes of sentient beings are distinct, and that there are no other four external objects outside of citta. The old saying that 'one object responds to four minds' is incorrect. > — English (machine translation) (machine translation) - [Previous: 62.22](https://indike.org/pramana/in.bauddha.taisho.2016.62.22) - [Next: 62.24](https://indike.org/pramana/in.bauddha.taisho.2016.62.24) - [Up: 62](https://indike.org/pramana/in.bauddha.taisho.2016.62) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.62.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.62.23](https://indike.org/pramana/in.bauddha.taisho.2016.62.23) · Pramāṇa