[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) › 62.7 # 宗鏡錄 62.7 宗鏡錄 62.7 - **Language:** Classical Chinese ### [62.7](https://indike.org/pramana/in.bauddha.taisho.2016.62.7) 答。此依四俗諦中第二道理世俗。說有八等隨事差別。非四重真諦中。第四真勝義諦。勝義諦中。若八識理。分別心。與言皆絕。故。非一非異。相所相無故者。相即是能。所相是所。識上何者為能相所相。謂用為能相。體為所相。或以見分為能相。相分為所相。又以七識為能相。第八為所相。所相既無。能相非有。若入真門。理皆無別。真門但是遮別言無別。無別。亦無別無不別。釋曰。但以從初業識。起見相二門。因見立能。因相立所。能所纔具。我法互興。從此因有為而立無為。對虛假而談真實。皆無定體。似有非真。是以認互起之名。見色有表而執空無表。對相待之質。見牛角有而執兔角無。不知以有遮無。有非定有。以無遮有。無非定無。若了八識真心。自然絕待。疑消能所。藤蛇於是併空。見息對治。形名以之雙寂。 > Answer: This relies on the second conventional truth of reason among the four conventional truths to speak of differences in eight consciousnesses and so forth according to phenomena, not the fourth true ultimate truth among the fourfold ultimate truths. In the ultimate truth, regarding the principle of the eight consciousnesses, the discriminating mind and speech are both severed. Therefore, they are neither one nor different. Regarding 'Because characteristics and that which is characterized are nonexistent': characteristics are the active, and that which is characterized is the passive. What are the active characteristics and the characterized upon consciousness? Namely, function is the active characteristic, and substance is that which is characterized. Or, the darśanabhāga is taken as the active characteristic, and the nimittabhāga as that which is characterized. Again, the seven consciousnesses are taken as the active characteristics, and the eighth as that which is characterized. Since that which is characterized does not exist, the active characteristics are not existent either. If one enters the gate of truth, the principle has no distinction at all. The gate of truth merely negates distinction and says there is no distinction; yet 'no distinction' is also neither without distinction nor not without distinction. Explanation: It is merely that from the initial karmic consciousness, the two gates of seeing and appearance arise; due to seeing, the subject (grasper) is established, and due to appearance, the object (grasped) is established. As soon as subject and object are complete, self and dharmas mutually arise. From this, due to the conditioned, the unconditioned is established; in contrast to the provisional, the real is discussed. None have a fixed substance; appearing to exist, they are not real. Therefore, grasping at mutually arising names, one sees that form has indication and grasps that emptiness has no indication; confronting relative substrates, one sees that ox horns exist and grasps that rabbit horns do not exist. One does not know that using existence to negate nonexistence means existence is not definitively existent; using nonexistence to negate existence means nonexistence is not definitively nonexistent. If one comprehends the true mind of the eight consciousnesses, it is naturally beyond relativity; doubts melt away in grasper and grasped, and the vine and the snake are thereupon simultaneously emptied; views cease concerning counteragents, and forms and names thereby become doubly quiescent. > — English (machine translation) (machine translation) - [Previous: 62.6](https://indike.org/pramana/in.bauddha.taisho.2016.62.6) - [Next: 62.8](https://indike.org/pramana/in.bauddha.taisho.2016.62.8) - [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.62.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.62.7](https://indike.org/pramana/in.bauddha.taisho.2016.62.7) · Pramāṇa