[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) › 64.9 # 宗鏡錄 64.9 宗鏡錄 64.9 - **Language:** Classical Chinese ### [64.9](https://indike.org/pramana/in.bauddha.taisho.2016.64.9) 答。約真即無。隨俗故有。一念心起。尚具十世四運分別。不可作龜毛兔角斷滅之見。過去之法。雖念念不住。然皆熏在第八識中。有過去種子。知過去事者。過去所熏得種。現在阿賴耶識自證分中含藏。然過去世時。雖即無體。但將識中種為本質。變影而緣。即知過去世事。此帶質境知也。或云。可緣心上影像相者。即第六意識見分之上。變起過去影像相而知也。此即獨影境。謂過去無體無本質也。又過去之法若不落謝。不名過去。若已落謝。無法可知。若但曾逕心中。有種影現前。故說憶知者。是則但見自心。不見彼法。如月燈三昧經云。佛言。云何菩薩摩訶薩。得過去未來現在智藏。童子。是菩薩如實知一切眾生心行。準自心行次第所起。觀自心法。以無亂想修習方便。如自心行。類他亦爾。隨所見色聞聲。有愛無愛。心皆如實知。童子。是名菩薩得過去未來現在知藏。 > Answer: From the perspective of the ultimate truth, it does not exist; in accordance with the conventional, it exists. When a single thought-moment of mind arises, it still contains the discriminations of the ten time-periods and the four operations; one must not adopt an annihilationist view like that of a turtle's fur or a rabbit's horns. Although past dharmas do not abide from thought-moment to thought-moment, they have all perfumed the eighth consciousness, where past seeds exist. Those who know past events do so because the seeds perfumed in the past are stored within the svasaṃvittibhāga of the present ālayavijñāna. However, during the past time, although there is no substance, by merely taking the seeds within consciousness as the substantive cause, one transforms an image and cognizes it, thereby knowing past events. This is cognition by way of an object with substantive basis (dravyālambana). Alternatively, it is said that what is cognizable is the reflected image upon the mind: that is, on the darśanabhāga of the sixth manovijñāna, a reflected image of the past is transformed and arisen, and thus known. This is a solitary reflected image (kevalapratibimba), meaning that the past has no substance and no substantive cause. Furthermore, if a past dharma has not fallen away, it is not called past; if it has already fallen away, there is no dharma to be known. If it is only that having once passed through the mind, its seed-image appears before one, and therefore one is said to recollect and know it, then one merely perceives one's own mind and does not perceive that dharma. As the Candrapradīpasamādhisūtra states: 'The Buddha said: How does a bodhisattva-mahāsattva attain the treasury of cognition of the past, future, and present? Youth, this bodhisattva knows the mental activities of all sentient beings as they truly are; in accordance with the arising of the sequence of his own mental activities, he contemplates the dharmas of his own mind, and through the skillful means of cultivation free from disordered thought, just as with his own mental activities, he infers the same for others. In accordance with whatever forms he sees and sounds he hears, whether liked or not liked, his mind knows them all as they truly are. Youth, this is called the bodhisattva's attainment of the treasury of cognition of the past, future, and present.' > — English (machine translation) (machine translation) - [Previous: 64.8](https://indike.org/pramana/in.bauddha.taisho.2016.64.8) - [Next: 64.10](https://indike.org/pramana/in.bauddha.taisho.2016.64.10) - [Up: 64](https://indike.org/pramana/in.bauddha.taisho.2016.64) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.64.9) — English, machine translation ## Linked texts (1) - [月燈三昧經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*zh-narendrayasas.6.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.64.9](https://indike.org/pramana/in.bauddha.taisho.2016.64.9) · Pramāṇa