[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) › 66.30.3 # 宗鏡錄 66.30.3 宗鏡錄 66.30.3 - **Language:** Classical Chinese ### [66.30.3](https://indike.org/pramana/in.bauddha.taisho.2016.66.30.3) 今只用於內外三世中推。 自然無我無識。 內外推者。 只如執識實在身內者。 且何者是識。 若言身分皮肉筋骨等是識者。 此是地大。 若言精血便利等是識者。 此是水大。 若言身中煖觸是識者。 此是火大。 若言折旋俯仰言談祗對是識者。 此是風大。 除四大外。 唯是空大。 何者是識。 各各既無。 和合豈有。 如一砂壓無油。 合眾砂而豈有。 似一狗非師子。 聚群狗而亦無。 此四大種。 現推無體。 即是內空。 死後各復外四大。 一一歸空。 即是外空。 內外俱空。 識性無寄。 又內推既無識。 應在外者。 外屬他身。 自無主宰。 及同虛空。 有何分別。 內外既空。 中間奚有。 以因內外立中間故。 但破內外。 中間自虛。 若識內外空者。 應在心世。 何者。 因三世以辯識。 因識以立三世。 若無有識。 誰分三世。 若無三世。 何以明識。 以此三識。 若不思過去。 即想未來。 過未不緣。 即住現在。 離三際外。 更無有識。 故祖師云。 一念不生。 前後際斷。 今則念念成三世。 念念識不住。 念念唯是風。 念念無主宰。 故金剛經云。 過去心不可得。 未來心不可得。 現在心不可得。 以因現在立過去。 因過去立未來。 現在既不住。 過未亦無生。 互檢互無。 徹底空寂。 但有微毫起處。 皆從識生。 今推既無。 分別自滅。 分別既滅。 境界無依。 如依水生波。 依鏡現像。 無水則波不起。 無鏡則像不生。 故知非關法有法無。 但是識生識滅。 如金剛三昧經偈云。 法從分別生。 還從分別滅。 滅是諸分別。 是法非生滅。 如是洞達。 根境豁然。 自覺既明。 又能利他普照。 故經偈云。 究竟離虛妄。 無染如虛空。 清淨妙法身。 湛然應一切。 是以世間麁浮。 不於自身子細明察。 妙觀不習。 智眼全盲。 執妄迷真。 以空作有。 若能善觀。 即齊諸聖。 如圓覺經云。 爾時世尊告普眼菩薩。 善男子。 汝等乃能為諸菩薩。 及末世眾生。 問於如來。 修行漸次。 思惟住持。 乃至假說。 種種方便。 汝今諦聽。 當為汝說。 時普眼菩薩。 奉教歡喜。 及諸大眾。 默然而聽。 善男子。 彼新學菩薩。 及末世眾生。 欲求如來淨圓覺心。 應當正念遠離諸幻。 先依如來奢摩他行。 堅持禁戒。 安處徒眾。 宴坐淨室。 常作是念。 我今此身。 四大和合。 所謂髮毛爪齒。 皮肉筋骨。 髓腦垢色。 皆歸於地。 唾涕膿血。 津液涎沫淡淚精氣。 大小便利。 皆歸於水。 煖氣歸火。 動轉歸風。 四大各離。 今者妄身。 當在何處。 即知此身。 畢竟無體。 和合為相。 實同幻化。 四緣假合。 妄有六根。 六根四大。 中外合成。 妄有緣氣。 於中積聚。 似有緣相。 假名為心。 善男子。 此虛妄心。 若無六塵。 則不能有。 四大分解。 無塵可得。 於中緣塵。 各歸散滅。 畢竟無有緣心可見。 善男子。 彼之眾生幻身滅故。 幻心亦滅。 幻心滅故。 幻塵亦滅。 幻塵滅故。 幻滅亦滅。 幻滅滅故。 非幻不滅。 譬如磨鏡。 垢盡明現。 善男子。 當知身心。 皆為幻垢。 垢相永滅。 十方清淨。 善男子。 譬如清淨摩尼寶珠。 映於五色。 隨方各現。 諸愚癡者。 見彼摩尼。 實有五色。 善男子。 圓覺淨性。 現於身心。 隨類各應。 彼愚癡者。 說淨圓覺。 實有如是身心自相。 亦復如是。 由此不能遠於幻化。 是故我說。 身心幻垢。 對離幻垢。 說名菩薩。 垢盡對除。 即無對垢。 及說名者。 善男子。 此菩薩及末世眾生。 證得諸幻滅影像故。 爾時便得無方清淨。 無邊虛空。 覺所顯發。 覺圓明故。 顯心清淨。 心清淨故。 見塵清淨。 見清淨故。 眼根清淨。 > Now, merely investigate within the internal, external, and the three times, and naturally there will be no self and no consciousness. As for investigating internally and externally: suppose one grasps that consciousness truly exists within the body—what then is consciousness? If you say that bodily parts such as skin, flesh, sinews, and bones are consciousness, these are the earth element. If you say that semen, blood, urine, feces, and so forth are consciousness, these are the water element. If you say that the warm sensation in the body is consciousness, this is the fire element. If you say that bending, turning, bowing, looking up, talking, and responding are consciousness, these are the wind element. Setting aside the four great elements, there is only the space element. What is consciousness? Since each separately lacks it, how could it exist in their combination? Just as pressing a single grain of sand yields no oil, how could combining many grains of sand produce it? Just as a single dog is not a lion, gathering a pack of dogs likewise produces none. When these four great elements are currently investigated, they have no substantial entity; this is internal emptiness. After death, each returns to the external four great elements, each and every one returning to emptiness; this is external emptiness. Both internal and external are empty, and the nature of consciousness has no basis. Furthermore, since internal investigation reveals no consciousness, should it be external? What is external belongs to other bodies, which naturally lack a master \[in oneself\], and is identical to empty space—what discrimination could it possess? Since the internal and external are already empty, how could there be an intermediate? Because the intermediate is established on the basis of the internal and external, merely refute the internal and external and the intermediate is spontaneously void. If consciousness is empty internally and externally, should it reside in the times of the mind? Why? It is because of the three times that consciousness is discerned, and it is because of consciousness that the three times are established. If there were no consciousness, who would divide the three times? If there were no three times, how could consciousness be elucidated? With these three consciousnesses: if one is not thinking of the past, then one is imagining the future; when the past and future are not conditioned upon, one abides in the present. Apart from the three boundaries of time, there is no further consciousness. Therefore an ancestral master said: "When not a single thought arises, the anterior and posterior boundaries are severed." Now, thought after thought constitutes the three times; thought after thought, consciousness does not abide; thought after thought is merely wind; thought after thought lacks a master. Therefore the Vajracchedikā-sūtra says: "The past mind cannot be apprehended; the future mind cannot be apprehended; the present mind cannot be apprehended." Because the past is established on the basis of the present, and the future is established on the basis of the past. Since the present does not abide, the past and future are also unarisen. Inquiring into one another, both are absent; they are thoroughly empty and quiescent. Whatever slight arising there may be, all is born from consciousness. Now that it is investigated and found to be absent, discrimination spontaneously ceases. Once discrimination has ceased, the objective realm has nothing upon which to rely. Just as waves arise reliant on water and images appear reliant on a mirror: without water, waves do not arise; without a mirror, images are not produced. Therefore one knows that it does not pertain to phenomena existing or phenomena not existing; it is merely that consciousness arises and consciousness ceases. As a verse in the Vajrasamādhi-sūtra says: "Phenomena arise from discrimination / And also cease from discrimination. / Ceasing these various discriminations, / These phenomena are neither arising nor ceasing." Thoroughly penetrating in this way, the sense faculties and objects are completely opened up. One's own awakening being already illumined, one can further universally illuminate to benefit others. Therefore a sūtra verse says: "Ultimately free from falsity, / Unstained like empty space, / The pure, wondrous dharmakāya / Serenely responds to everything." Therefore, worldly people are coarse and superficial; they do not examine their own bodies closely. Not practicing the wondrous contemplation, their eye of wisdom is completely blind; grasping the false, they are confused about the real, taking emptiness to be existence. If one can contemplate well, one will equal all the sages. As the Sūtra of Complete Enlightenment says: "At that time the World-Honoured One said to Samantacakṣus Bodhisattva: 'Good man, you are able to ask the Tathāgata on behalf of the bodhisattvas and the sentient beings of the end time about the gradual stages of practice, the reflection and maintenance \[of mind\], and even the expedient means provisionally spoken in various ways. Listen attentively now; I shall speak for you.' Then Samantacakṣus Bodhisattva, delighted to receive the teaching, listened in silence along with the great assembly. 'Good man, if those newly learning bodhisattvas and sentient beings of the end time wish to seek the Tathāgata's pure mind of complete enlightenment, they should maintain right mindfulness and remain far from all illusions. They should first rely on the Tathāgata's practice of śamatha: firmly uphold the prohibitions and precepts, settle serenely among disciples, sit quietly in a pure chamber, and constantly produce this thought: "This body of mine is a combination of the four great elements. Namely, hair, nails, and teeth; skin, flesh, sinews, and bones; marrow, brain, and impure forms all return to earth. Spittle, snot, pus, and blood; saliva, moisture, phlegm, tears, semen, vital energy, urine, and feces all return to water. Warmth returns to fire. Movement returns to wind. When the four great elements have each separated, where will this present illusory body be?" One immediately knows that this body ultimately has no substance; its combination is merely a characteristic, truly identical to an illusion or transformation. In the provisional combination of the four conditions, the six sense faculties falsely exist. The six sense faculties and the four great elements combine internally and externally; conditioned energies falsely exist, accumulating therein, appearing to have conditioned characteristics, provisionally called "citta." Good man, if this false mind lacks the six sense dusts, it cannot exist. When the four great elements disperse and decompose, no dust can be apprehended. The conditioned dusts therein each return to dispersal and extinction; ultimately there is no conditioned mind to be seen. Good man, because the illusory body of that sentient being ceases, the illusory mind also ceases. Because the illusory mind ceases, the illusory dust also ceases. Because the illusory dust ceases, the illusory cessation also ceases. Because the illusory cessation ceases, that which is not illusory does not cease. It is like polishing a mirror: when the dirt is exhausted, the clarity appears. Good man, you should know that body and mind are both illusory dirt. When the marks of dirt are eternally extinguished, the ten directions are pure. Good man, it is like a pure maṇi jewel that reflects the five colours, appearing respectively according to the direction. Foolish people see that maṇi jewel as truly possessing the five colours. Good man, the pure nature of complete enlightenment appears in the body and mind, responding respectively according to the type \[of being\]. Those foolish people say that the pure complete enlightenment truly has such self-characteristics of body and mind; it is just like this. Due to this, they cannot be far from illusions and transformations. For this reason I say that body and mind are illusory dirt. In contrast to being free from illusory dirt, one is called a "bodhisattva." When the dirt is exhausted and the contrast is eliminated, then there is no contrasting dirt nor one who speaks the name.' Good man, because this bodhisattva and sentient beings of the end time realize the extinction of all illusory images, at that time they immediately attain boundaryless purity. Boundless empty space is manifested by enlightenment. Because enlightenment is completely bright, it manifests the purity of the mind. Because the mind is pure, the dust of seeing is pure. Because seeing is pure, the eye faculty is pure." > — English (machine translation) (machine translation) - [Previous: 66.30.2](https://indike.org/pramana/in.bauddha.taisho.2016.66.30.2) - [Next: 66.30.4](https://indike.org/pramana/in.bauddha.taisho.2016.66.30.4) - [Up: 66.30](https://indike.org/pramana/in.bauddha.taisho.2016.66.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.66.30.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.66.30.3](https://indike.org/pramana/in.bauddha.taisho.2016.66.30.3) · Pramāṇa