[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) › 66.28 # 宗鏡錄 66.28 宗鏡錄 66.28 - **Language:** Classical Chinese ### [66.28](https://indike.org/pramana/in.bauddha.taisho.2016.66.28) 答。六塵不別。但是虛似有殊。即此似相。由迷執所起故。是故似之與執。但有迷生。如說餓鬼恒河見水為火喻等。此但從自心生。外非實有也。又云。凡有見自見他。皆是迷心自現。如迷東為西。然迷人西。不離悟人東。但為迷人迷故。不見悟人東也。非謂迷見西處。無彼東也。若言迷見西處。無實東者。即見西是悟。不是迷也。以無悟人東。無所迷故。既知實東謂為西者。何以人不離東也。信知眾生不離佛界。佛界不離眾生界。但為迷故。癡盲。對目不知見。深自悲哉。如大涅槃經云。外道先尼言。瞿曇。若無我者。誰見誰聞。佛言。善男子。內有六入。外有六塵。內外和合。生六種識。是六種識。因緣得名。善男子。譬如一火。因木得故。名為木火。因草得故。名為草火。乃至眾生意識。亦復如是。因眼因色。因明因欲。名為眼識。善男子。如是眼識。不在眼中。乃至欲中。四事和合。故生是識。乃至意識。亦復如是。若是因緣和合故生。智者不應說見即是我。乃至觸即是我。善男子。是故我說眼識乃至意識。一切諸法。即是幻也。云何如幻。本無今有。已有還無。乃至內外六入。是名眾生我人士夫。離內外入。無別眾生我人士夫。又言。瞿曇。如汝所言。內外和合。誰出聲言。我作我受。佛言。先尼。從愛無明。因緣生業。從業生有。從有出生無量心數。心生覺觀。覺觀動風。風隨心觸喉舌齒脣。眾生倒想。聲出言說。我作我受。我見我聞。善男子。如幢頭鈴。風因緣故。便出音聲。風大聲大。風小聲小。無有作者。又百論云。我若是有。應如色等。從緣而生。生定歸滅。則非常住。若非緣生。應如兔角。無勝體用。何名為我。又念念滅。所以非常。相似相續。所以非斷。如是佛子。遠離二邊。悟入緣生。處中妙理。 > Answer: The six dusts are not distinct; it is merely that illusory resemblances have differences. These very resemblance-characteristics arise because of deluded clinging. Therefore, both the resemblance and the clinging arise solely from delusion, as in the analogy of the hungry ghost seeing the water of the Gaṅgā as fire, and so forth. This arises merely from one's own citta; externally it is not real existence. It is also said: whenever there is seeing self and seeing other, all are one's own deluded citta manifesting itself, like confusing east for west. Yet the deluded person's 'west' is not apart from the awakened person's 'east'; it is only because the deluded person is deluded that they do not see the awakened person's 'east'. It does not mean that at the place where the deluded one sees west, there is no east. If one were to say that at the place where the deluded one sees west there is no real east, then seeing west would be awakening, not delusion, because without the awakened person's east, there would be nothing to be deluded about. Since we know that what is called 'west' is really east, why would the person be apart from east? Know with confidence that sentient beings are not apart from the Buddha realm, and the Buddha realm is not apart from the realm of sentient beings. It is only because of delusion, blind and foolish, that right before their eyes they do not know how to see it—a profound cause for sorrow! As the Mahāparinirvāṇasūtra says: 'The non-Buddhist Śreṇika said: "Gautama, if there is no self, who sees and who hears?" The Buddha said: "Good son, internally there are the six sense-bases; externally there are the six dusts. When the internal and external unite, the six kinds of consciousness are produced. These six kinds of consciousness acquire their names from causes and conditions. Good son, it is like a single fire: because it depends on wood, it is called a wood fire; because it depends on grass, it is called a grass fire. Sentient beings' manovijñāna is also like this: depending on the eye, depending on visible form, depending on light, and depending on attention, it is named eye-consciousness. Good son, such eye-consciousness is not in the eye, nor even in the attention; when these four things unite, this consciousness is therefore produced. The manovijñāna is also like this. If it is produced due to the union of causes and conditions, the wise should not say that seeing is the self, nor even that touching is the self. Good son, therefore I say that eye-consciousness up to manovijñāna, and all dharmas, are like an illusion. How are they like an illusion? Originally nonexistent, they now exist; having existed, they return to nonexistence. In this way, the internal and external six sense-bases are designated sentient beings, self, person, and man. Apart from the internal and external sense-bases, there are no separate sentient beings, self, person, or man." He also said: "Gautama, as you have said, when the internal and external unite, who produces the sound saying, 'I act, I experience'?" The Buddha said: "Śreṇika, from craving and avidyā as causes and conditions, karma is produced. From karma, existence is produced. From existence, immeasurable mental factors are produced. When citta arises, there are vitarka and vicāra. Vitarka and vicāra move the wind \[element\]. The wind follows the citta, striking the throat, tongue, teeth, and lips. Sentient beings with inverted thoughts produce sound in speech: 'I act, I experience; I see, I hear.' Good son, it is like a bell at the top of a banner: because of wind as a condition, it produces sound. If the wind is great, the sound is great; if the wind is small, the sound is small. There is no agent."' The Śataśāstra also says: 'If the self were existent, it should be like visible form and so forth, produced from conditions; having been produced, it must certainly return to cessation, and thus it would not be permanent. If it were not produced from conditions, it should be like a rabbit's horn, lacking superior substance and function; how could it be called a self? Moreover, because it ceases from moment to moment, it is not permanent; because it continues in resemblance, it is not severed. In this way, disciples of the Buddha distance themselves from the two extremes, awakening to and entering into dependent origination, abiding in the wondrous middle principle.' > — English (machine translation) (machine translation) - [Previous: 66.27](https://indike.org/pramana/in.bauddha.taisho.2016.66.27) - [Next: 66.29](https://indike.org/pramana/in.bauddha.taisho.2016.66.29) - [Up: 66](https://indike.org/pramana/in.bauddha.taisho.2016.66) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.66.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.66.28](https://indike.org/pramana/in.bauddha.taisho.2016.66.28) · Pramāṇa