[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) › 77.7 # 宗鏡錄 77.7 宗鏡錄 77.7 - **Language:** Classical Chinese ### [77.7](https://indike.org/pramana/in.bauddha.taisho.2016.77.7) 答。緣起甚深。非四句。能測。了則一心冥寂。迷則六道輪迴。非妄非真。不常不斷。若云是妄。妄不可得。若云是真。復能流轉。若云是斷。相續恒生。若云是常。念念起滅。所以從心生故。生無能生。無有定性。佛性論云。復次一切諸法。無有自性。何以故。依因緣生故。譬如火。依他而生。離樵即不可見。亦如螢火。若火有自性。則應離樵。空中自然。雜集論云。諸緣起法。雖剎那則成滅。而住可得。雖無作用緣。而有功能緣可得。雖離有情。而有情可得。雖無作者。而諸業果不壞可得。是故甚深。業果不壞者。雖內無作者。而有作業受果異熟。又諸緣起法有差別。謂待眾緣生。故非自作。雖有眾緣。無種子不生。故非他。作。彼俱無作用。故非共作。種子及眾緣。皆有功能。故非無因作。如上所說。是約世俗緣起之門。若如實說。尚不見一法是緣非緣。何況十二。湛然尊者云。不見色相。是行支滅。不見色緣是無明滅。不見色體。是識名色六入觸受滅。不見色生。是愛取有生滅。不見色滅。是老死滅。不見一相。是不見十二因緣空。不見見者。是不見因緣假。真俗雙亡。二諦俱泯。亦不見中。如是通達。了知因緣。若為此例。見萬法亦復如然。 > Answer: Dependent origination is extremely profound; it cannot be measured by the four propositions (catuṣkoṭi). When understood, the one mind is submerged in quiescence; when deluded, there is transmigration through the six destinies. It is neither false nor real; it is neither permanent nor annihilated. If one says it is false, the false is unobtainable. If one says it is real, it can still flow and turn. If one says it is annihilated, its continuity constantly arises. If one says it is permanent, it arises and ceases from thought-moment to thought-moment. Therefore, because it arises from the mind, the arising has nothing capable of bringing it into being, and it possesses no determinate nature. The Foxing lun (Treatise on Buddha-nature) states: "Furthermore, all dharmas have no intrinsic nature. Why? Because they arise dependent upon causes and conditions. For example, fire arises dependent on other things; apart from firewood, it cannot be seen. It is also like the fire of a firefly: if fire had an intrinsic nature, it would be apart from firewood and exist spontaneously in the open air." The Zaji lun (Abhidharmasamuccaya-vyākhyā) states: "Although dharmas of dependent origination cease in an instant, their abiding can be obtained. Although they lack an active causal condition, an efficacious causal condition can be obtained. Although devoid of sentient beings, sentient beings can be obtained. Although devoid of an agent, the non-destruction of karmic fruits can be obtained. Therefore, it is extremely profound." As for "the non-destruction of karmic fruits": although internally there is no agent, there is the performance of karma, the experiencing of fruits, and the maturation of resultants (vipāka). Furthermore, dharmas of dependent origination have distinctions: because they arise waiting upon multiple conditions, they are not self-made. Although there are multiple conditions, without seeds they do not arise; therefore, they are not made by another. Neither of them has an active agency; therefore, they are not made by both. Seeds and multiple conditions both possess efficacy; therefore, they are not made without a cause. What has been explained above is in terms of the gateway of conventional dependent origination. If spoken according to reality, one does not even see a single dharma that is a condition or non-condition, much less twelve of them. The Venerable Zhanran said: "Not seeing the characteristics of form is the cessation of the link of formations (saṃskāra). Not seeing the conditions of form is the cessation of ignorance (avidyā). Not seeing the substance of form is the cessation of consciousness, name-and-form, the six sense bases, contact, and sensation. Not seeing the arising of form is the cessation of craving, grasping, existence, and birth. Not seeing the perishing of form is the cessation of old age and death. Not seeing a single characteristic is not seeing the emptiness of the twelve links of dependent origination. Not seeing the seer is not seeing the provisionality of dependent origination. Both the ultimate and conventional are forgotten; the two truths are both extinguished, and one also does not see the middle. Penetrating in this manner, one thoroughly understands causes and conditions. If taken as an example in this way, seeing the myriad dharmas is likewise just so." > — English (machine translation) (machine translation) - [Previous: 77.6](https://indike.org/pramana/in.bauddha.taisho.2016.77.6) - [Next: 77.8](https://indike.org/pramana/in.bauddha.taisho.2016.77.8) - [Up: 77](https://indike.org/pramana/in.bauddha.taisho.2016.77) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.77.7) — English, machine translation ## Linked texts (2) - [大般涅槃經疏](https://indike.org/pramana/in.bauddha.taisho.1767.22.11) — Classical Chinese - [大乘阿毘達磨雜集論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.abhidharmasamuccaya!bhasya*zh-xuanzang.4.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.77.7](https://indike.org/pramana/in.bauddha.taisho.2016.77.7) · Pramāṇa