[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) › 75.7 # 宗鏡錄 75.7 宗鏡錄 75.7 - **Language:** Classical Chinese ### [75.7](https://indike.org/pramana/in.bauddha.taisho.2016.75.7) 答。今古有二解。一古師解云。是第六識心。由識心分別。作業受報。報起由心。故知無有實眾生也。以心淨故眾生淨。無有別淨。心垢故眾生垢。無有別垢。以垢淨由心得。眾生但名耳。二神鍇和尚解云。心者是第八識。由其識內持染淨種子。種子遇緣。即能招苦樂兩果。果起由心。故知無眾生也。若古師取第六識為垢淨心。為此六識與善十一相應。能造人天善業。與根隨相應。能造三塗惡業。此總別業成。能招當來苦樂兩報。故言染淨由心也。此據造業者為心。神鍇和尚取第八識為心者。此是總報主。真異熟識。識中能含藏善不善業種子。然識體。因中唯無覆無記性。為含藏染淨業種故。又言持染淨種子者。即三雜染種子。一煩惱雜染。即是見修煩惱。二業雜染。一切善不善總報業。三果雜染。即三界總別報異熟果。淨亦三種。一世間淨。即是伏惑道故。二出世間淨。謂無漏。三所斷果清淨。即所證理。上來俱是第八含藏業也。古師約能熏能造業心名心。鍇師約所熏能持種名心。又古師約緣慮以解心。鍇師約集起以解心。釋云。此之二解。各出一途。前以能熏能造為心。若無能熏。所熏無用。則唯真不立。單妄不成。真妄和合。方有是事。又若無能造。所造亦不成。因能立所故。經云。一切唯心造。後約所熏能持種子為心。所熏是本。若無所熏。能熏亦無用。又若無能熏種子。即善惡種子散壞。將何受未來苦樂果報。如有物無可盛故。即當散失。則後解為勝。以是諸識中根本故。前解亦不失。是枝末故。今若雙取。正理方圓。本末相資。能所和合。非一非異。方立世間染淨之位。故知生死由識心。無眾生可得。昇降屬因緣。無實我可得。 > Answer: Present and ancient \[masters\] have two explanations. First, the explanation of the ancient masters says: It is the citta of the sixth consciousness. Through the discrimination of the conscious mind, karma is created and retribution is experienced. Retribution arising originates from citta; therefore, we know that there is no real sentient being. Because the citta is pure, sentient beings are pure; there is no other purity. Because the citta is defiled, sentient beings are defiled; there is no other defilement. Since defilement and purity are attained through citta, 'sentient beings' is merely a name. Second, the explanation of the Preceptor Shenkai says: 'Citta' is the eighth consciousness. Because this consciousness holds within it defiled and pure seeds, when the seeds encounter conditions, they can recruit the two fruits of suffering and pleasure. The fruits arising originates from citta; therefore, we know there are no sentient beings. If the ancient masters took the sixth consciousness as the defiled and pure citta, it is because this sixth consciousness is associated with the eleven virtuous \[mental factors\] and can create the wholesome karma of humans and gods, and is associated with the root and secondary \[afflictions\] and can create the unwholesome karma of the three wretched realms. These universal and particular karmas being accomplished can recruit the future two retributions of suffering and pleasure; therefore it is said that defilement and purity depend on citta. This is based on taking the creator of karma as citta. Preceptor Shenkai taking the eighth consciousness as citta is because this is the master of universal retribution, the true vipāka-consciousness. Within the consciousness it can contain and store wholesome and unwholesome karmic seeds. However, the substance of the consciousness, while in the causal stage, is exclusively of the nature of unobstructed indeterminate \[moral neutrality\], because it contains and stores defiled and pure karmic seeds. Furthermore, as for the statement 'holding defiled and pure seeds', there are three kinds of defiled seeds: first, affliction defilement, which is the afflictions of vision and cultivation; second, karma defilement, all wholesome and unwholesome universal retribution karmas; third, fruit defilement, which is the vipāka-fruit of universal and particular retribution in the three realms. Purity also has three kinds: first, worldly purity, which is the path that subdues delusion; second, transworldly purity, which refers to the uncontaminated; third, the purity of the fruit that is severed, which is the principle realized. All of the above are the karma contained and stored in the eighth \[consciousness\]. The ancient masters named citta according to the mind that can perfuse and create karma; Master Kai named citta according to what is perfused and can hold the seeds. Furthermore, the ancient masters explained citta according to cognitive deliberation; Master Kai explained citta according to accumulation and arising. An explanation states: These two interpretations each take one approach. The former takes what can perfuse and create as citta. If there is nothing that can perfuse, that which is perfused is useless; then the real alone cannot stand, and the false alone cannot be formed. When the real and the false unite, only then does this occur. Furthermore, if there is no creator, that which is created cannot be formed either, because the condition establishes the object. A sūtra says: 'All is created by mind alone.' The latter explanation takes what is perfused and can hold seeds as citta. That which is perfused is the root. If there is nothing that is perfused, that which can perfuse is also useless. Furthermore, if there are no seeds that can be perfused, then wholesome and unwholesome seeds would scatter and perish; how then could future retribution of suffering and pleasure be received? Just as when there are things but nothing to contain them, they must scatter and be lost. Thus the latter explanation is superior, because it is the fundamental root among all consciousnesses. The former explanation is also not faulty, because it refers to the branches. Now, if both are taken together, the correct principle is fully rounded: root and branch mutually assist, subject and object unite, being neither identical nor different; only then are the stations of worldly defilement and purity established. Therefore we know that saṃsāra is due to the conscious mind; no sentient beings can be found. Ascent and descent belong to causes and conditions; no real self can be found. > — English (machine translation) (machine translation) - [Previous: 75.6](https://indike.org/pramana/in.bauddha.taisho.2016.75.6) - [Next: 75.8](https://indike.org/pramana/in.bauddha.taisho.2016.75.8) - [Up: 75](https://indike.org/pramana/in.bauddha.taisho.2016.75) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.75.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.75.7](https://indike.org/pramana/in.bauddha.taisho.2016.75.7) · Pramāṇa