[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) › 62.29 # 宗鏡錄 62.29 宗鏡錄 62.29 - **Language:** Classical Chinese ### [62.29](https://indike.org/pramana/in.bauddha.taisho.2016.62.29) 答曰。皆實。聖人無虛也。三毒已拔故。以一切法。各各無定相。故可轉地或作水相。如酥膠蠟。是地類。得火則消為水。則成濕相。水得寒則結成氷。而為堅相。石汁作金。金敗為銅。或還為石。眾生亦如是。惡可為善。善可為惡。以是故知。一切法無定相。第二無所緣識智者。言無所緣識者。即是一切異生。將自第六獨生散意識。緣過去未來水月鏡像等。變起假相分是。此等相分。但是眾生第六識妄構畫遍計。當情變起。都無心外實境。名無所緣識。言智者。即是十地菩薩能緣之心。菩薩云。此等異生所變假相分。皆不離一切異生能變之心。是其唯識。即以此例於一切實境。亦不離一切有情能緣之心。離心之外。更無一物。舊云。緣無不生慮。即不正。 > Answer: They are all real. For holy persons there is no falsity, because the three poisons have already been uprooted. Because all dharmas lack a fixed characteristic individually, therefore the earth \[characteristic\] can be transformed into or made into the characteristic of water. Just as butter, glue, and wax belong to the earth category, yet on receiving fire they melt into water and take on the characteristic of wetness; water on meeting cold freezes into ice and takes on the characteristic of hardness; stone mineral juice turns into gold, and gold corrodes into copper or returns to stone. Sentient beings are also like this: bad can become good, and good can become bad. By this reason it is known that all dharmas have no fixed characteristic. Second, the cognition of consciousness without an objective referent (anālambanavijñāna-jñāna): consciousness without an objective referent refers to all ordinary beings taking their own sixth, individually arisen discursive mental consciousness (manovijñāna) to grasp the past, the future, the moon in water, an image in a mirror, and so forth, transforming and giving rise to a nominal nimittabhāga. These nimittabhāgas are merely the falsely constructed, fully conceptualized objects of sentient beings' sixth consciousness, transformed and arisen according to sentiment; there is no real external object outside the mind at all. This is called 'consciousness without an objective referent.' As for 'cognition,' this refers to the apprehending mind of bodhisattvas of the ten grounds. A bodhisattva says: 'The nominal nimittabhāgas transformed by these ordinary beings are all not separate from the transforming mind of all ordinary beings; this is their consciousness-only.' Thus by using this analogy for all real objects, they too are not separate from the apprehending mind of all sentient beings. Outside of the mind, there is not a single thing further. The old saying, 'Grasping nothing, thought does not arise,' is incorrect. > — English (machine translation) (machine translation) - [Previous: 62.28](https://indike.org/pramana/in.bauddha.taisho.2016.62.28) - [Next: 62.30](https://indike.org/pramana/in.bauddha.taisho.2016.62.30) - [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.62.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.62.29](https://indike.org/pramana/in.bauddha.taisho.2016.62.29) · Pramāṇa