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# 宗鏡錄 67.27

宗鏡錄 67.27

- **Language:** Classical Chinese

### [67.27](https://indike.org/pramana/in.bauddha.taisho.2016.67.27)

答曰。諸法相雖空。亦有分別可見不可見。譬如幻化象馬。及種種諸物。雖知無實。然色可見。聲可聞。不相錯亂。與六情對故。諸法亦如是。雖空而可見可聞。不相錯亂。詳斯論意。是約世間凡情所見。以眼根對色塵。及中間眼識三種和合。得稱為見。此根塵識。自性俱空。各各不能生見。和合亦不能生見。但虛妄情識。所對見聞不無。故經云。以凡夫見之為世諦。以聖人見之為真諦。所稱諦者。審實不虛。故稱為諦。世諦不無。執假為諦。真諦非有。證實為諦。

> Answer: Although the characteristics of phenomena are empty, there is still the discrimination between what can be seen and what cannot be seen. For example, illusory phantom elephants, horses, and various objects: although one knows they are unreal, still form can be seen and sound can be heard without mutual confusion, because they confront the six sense faculties. Phenomena are also like this: although empty, they can be seen and heard without mutual confusion. Examining the meaning of this treatise, it is based on what is seen by worldly, ordinary feelings: when the eye faculty confronts the form object, and the eye-consciousness in between—the harmony of these three—it can be called seeing. These faculties, objects, and consciousnesses are all empty in their intrinsic nature; individually, they cannot produce seeing, nor can their harmony produce seeing. It is merely that in the presence of false emotional consciousness, what confronts seeing and hearing is not absent. Hence a sūtra says: "Seen by ordinary persons, it is conventional truth; seen by noble ones, it is ultimate truth." What is called "truth" (satya) means thoroughly real and not false, hence it is called truth. Conventional truth is not non-existent; clinging to the provisional is its truth. Ultimate truth is not existent; realizing the real is its truth.'  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.67.27) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2016.67.27](https://indike.org/pramana/in.bauddha.taisho.2016.67.27) · Pramāṇa
