[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) › 67.33 # 宗鏡錄 67.33 宗鏡錄 67.33 - **Language:** Classical Chinese ### [67.33](https://indike.org/pramana/in.bauddha.taisho.2016.67.33) 答。境隨情起。識逐緣生。情唯遍計之心。緣是依他之性。緣法是有。依勝義之門。情執本空。歸世俗之道。識論云。外境隨情而施設故。非有如識。內識必依因緣生。故非無如境。由此便遮增減二執。境依內識而假立故。唯世俗有。識是假境所依事故。亦勝義有。釋云。外境。是遍計所執。心外實境。由隨妄情施設為假。體實都無。非與依他內識相似。內識。體是依他故。必依種子因緣所生。非體全無。如遍計境。彼實我法。猶如龜毛。識依他有。故非彼類。此中色等相見二分。內識所變。不離識故。總名內識。由此內識。體性非無。心外我法。體性非有。便遮外計離心之境。實有增減執。及遮邪見惡取空者。撥識亦無妄空減執。即離空有。說唯識教。有心外法。輪迴生死。覺知一心。生死永棄。可謂無上處中道理。 > Answer: Objects arise in accordance with mental imputation; consciousness is generated following conditions. Imputation is merely the mind of parikalpita (conceptual construction); conditions are the nature of paratantra (other-dependence). Conditioned phenomena exist, belonging to the gate of ultimate truth (paramārtha). Imputed attachments are inherently empty, returning to the way of worldly convention (saṃvṛti). The Vijñaptimātratāsiddhiśāstra states: 'Because external objects are posited according to mental imputation, they do not exist in the manner of consciousness; because internal consciousness necessarily arises depending on causes and conditions, it is not non-existent in the manner of objects. Thereby one refutes both the clinging to superimposition and to deprecation. Because objects are provisionally established depending on internal consciousness, they exist only conventionally; because consciousness is the substantial basis upon which provisional objects depend, it also exists ultimately.' The commentary explains: 'External objects are the parikalpita-svabhāva (conceptually constructed nature), real objects external to mind. Because they are posited as provisional following deluded imputation, their substance is entirely non-existent in reality, not similar to the other-dependent internal consciousness. As for internal consciousness, its substance is paratantra (other-dependence); therefore it necessarily arises depending on seeds as causes and conditions, and its substance is not entirely non-existent like the parikalpita object. Those real selves and dharmas are like the hair of a tortoise; consciousness exists as other-dependent, and thus is not of that category. Here, the two divisions of nimittabhāga and darśanabhāga, such as form and the rest, are transformed by internal consciousness, and because they are not separate from consciousness, they are collectively named internal consciousness. Because the nature of the substance of this internal consciousness is not non-existent, and the nature of the substance of a self and dharmas external to mind is not existent, one directly refutes the clinging to superimposition of external speculators who impute objects separate from the mind to be real, as well as refutes the clinging to deprecation of the deluded emptiness of those of mistaken view who perniciously seize upon emptiness and deny consciousness to be likewise non-existent. Being thus free from \[the extremes of\] emptiness and existence, the teaching of consciousness-only is expounded. If there are dharmas external to mind, one transmigrates in birth and death; when one awakens to the one mind, birth and death are forever abandoned. This may indeed be called the unsurpassable middle doctrine.' > — English (machine translation) (machine translation) - [Previous: 67.32](https://indike.org/pramana/in.bauddha.taisho.2016.67.32) - [Next: 67.34](https://indike.org/pramana/in.bauddha.taisho.2016.67.34) - [Up: 67](https://indike.org/pramana/in.bauddha.taisho.2016.67) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.67.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.67.33](https://indike.org/pramana/in.bauddha.taisho.2016.67.33) · Pramāṇa