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# 宗鏡錄 77.11

宗鏡錄 77.11

- **Language:** Classical Chinese

### [77.11](https://indike.org/pramana/in.bauddha.taisho.2016.77.11)

答。欲知有情身土。真實端由。無先我心。更無餘法。謂心法剎那。自類相續。無始時界。展轉流來。不斷不常。憑緣憑對。非氣非稟。唯識唯心。肇論鈔云。老子云。無名天地始。有名萬物母。若佛教意。則以如來藏性轉變為識藏。從識藏變出。根身器世間一切種子。推其化本。即以如來藏性為物始也。無生無始。物之性也。生始不能動於性。即法性也。南齊沈約均聖論云。然則有此天地以來。猶一念也。

> Answer: If you wish to know the true origin of the bodies and lands of sentient beings, nothing precedes my own mind; there is no other dharma whatsoever. This means that mental dharmas are instantaneous, continuing in kind, flowing onward from the beginningless realm of time, neither interrupted nor permanent, relying upon conditions and objects, neither being material qi nor an endowment \[of Heaven\], but consciousness-only and mind-only. The Zhaolun chao (Commentary on the Treatises of Sengzhao) states: "Laozi said: 'The nameless is the beginning of Heaven and Earth; the named is the mother of the myriad things.' According to the Buddhist intention, however, it is the nature of the tathāgatagarbha that transforms into the storehouse consciousness (ālayavijñāna), and from the storehouse consciousness transform all the seeds of the physical body and the receptacle world. Tracing the origin of their transformation, it is the nature of the tathāgatagarbha that is the beginning of things. Non-arising and beginninglessness are the nature of things. Arising and beginning cannot move this nature, which is precisely dharmatā." The Jun sheng lun (Treatise on the Equalization of the Sages) by Shen Yue of the Southern Qi states: 'Thus, since this Heaven and Earth have existed, it is still just a single thought-moment.'"  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.77.11) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2016.77.11](https://indike.org/pramana/in.bauddha.taisho.2016.77.11) · Pramāṇa
