[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) › 78.5 # 宗鏡錄 78.5 宗鏡錄 78.5 - **Language:** Classical Chinese ### [78.5](https://indike.org/pramana/in.bauddha.taisho.2016.78.5) 答。平等真法界。無佛無眾生。隨於染淨緣。遂成十法界。以真心隨緣。不守自性。只為眾生。不自知無性之性故。但隨染緣成凡。隨淨緣成聖。如虛谷響。任緣所發。又如大虛忽雲。明鏡忽塵。求一念最初起處。了不可得。故號無始無明。首楞嚴經云。佛告阿難。云何名為眾生顛倒。阿難。由性明心。性明圓故。因明發性。性妄見生。從畢竟無。成究竟有。此有所有。非因所因。住所住相。了無根本。本此無住。建立世界。及諸眾生。迷本圓明。是生虛妄。妄性無體。非有。所依。將欲復真。欲真已非。真真如性。非真求復。宛成非相。非生非住。非心非法。展轉發生。生力。發明薰以成業。同業相感。因有感業。相滅相生。由是故有眾生顛倒。古釋云。因明發性。性妄見生。因託性明。變影而起。託影而生。從虛執有。故云。從畢竟無。成究竟有。即業相也。此有所有。非因所因。轉相也。業相為能有。轉相為所有。能所既分。二相斯有。故云有所有相。即此轉相能行。現形而立。因前而起。引後而生。展轉相因。名非因所因。即此現相。能引六塵境界。現相是能住。六塵是所住。故云住所住相。本此無住。以立世界者。現相從妄所立。本無所依。此現相以成世界之本。故云本此無住以立世界。從無住本。立一切法。無住者。即是無明。無明無因。故無住。此之三相。俱是無始。一念妄心。總號無明。迷本圓明。是生虛妄。妄性無體。非有所依。將欲復真。欲真已非。真真如性。非真求復。宛成非相。非生非住。非心非法者。初是業相。即是妄覺之心。體即虛妄。此妄初起。更無因始。名非有所依。將。欲復真。欲真已非。釋轉相。即真上影像。相似真非真。妄覺執此為真。即初念名動。動必有靜。靜復似真。形動立靜。非真不動。故云欲真已非。真真如性。本不因動而立於靜。故云非真求復。宛成非相。釋現相。從此現相。變起一切境界。非相現相。非生現生。非住現住。非心現心。非法現法。釋次第者。初從明暗二相相形。而生於色。即是結暗成色。形顯色也。因色即有根塵留礙。名之為住。因有根塵。即有能分別識。名之為心。覽此塵像。為識境界。名之為法。此等展轉。相因而有。返顯真如。相無明暗。無相形。故非相。無起滅。故非生。無留礙。故非住。無緣慮。故非心。離塵像。故非法。又解。或前標三相。相因而有。以列次第。後三相合釋。都言三相虛妄。體即無明。更無所因。故云非有所依。即此三相。影真而起。似真非真。執影為實。故云將欲復真。影既不實。故云欲真已非。宛成非相。下對妄說真。以立名號。既依妄顯真以立名號。故知建立地位。從此而有。若不因妄說真。亦無地位名字可說。故知三界有法。皆揑所成。本無根緒。無始妄習。展轉相傳。迄至于今。成其途轍。如最初一人。揑出一事。後人信受。展轉相傳。則一人傳虛。萬人傳實。從迷積迷。以歷塵劫。若識最初一念起處不真。即頓悟前非。大道坦然。更無餘事。如云但知今日是。何慮昔年非。是知有情無情。究其初原。皆不出一心本際。如法性論云。 > Answer: In the equal, true dharmadhātu, there are neither Buddhas nor sentient beings. Accompanying defiled and pure conditions, it then forms the ten dharmadhātus. Because the true mind accords with conditions and does not abide by its own nature, it is solely because sentient beings do not themselves know the nature of naturelessness. Merely according with defiled conditions they become ordinary mortals; according with pure conditions they become sages. Like an echo in an empty valley, it is set off at the mercy of conditions; or like sudden clouds in the great void, or sudden dust on a bright mirror. Seeking the initial point where a single thought first arises, it is completely unfindable; hence it is called beginningless avidyā. The Śūraṅgamasūtra says: 'The Buddha told Ānanda: What is called the inversion of sentient beings? Ānanda, because the mind of the nature's luminosity is completely perfect in the nature's luminosity, relying on luminosity, nature is produced, and the false seeing of nature arises. From ultimate non-existence, final existence is formed. This existence and what it possesses are not what causes cause; the characteristics of abiding and what abides have no root at all. Based on this non-abiding, the world and all sentient beings are established. Confusing the original perfect luminosity, this falsehood arises. The nature of falsehood has no substance; it is not something possessing that upon which it relies. Intending to return to the real, the desire for the real is already false; the nature of true tathatā is not real in seeking to return, and it turns out to become a non-characteristic. Being non-arising, non-abiding, non-mind, and non-dharma, they unfold and arise in succession. Through the power of arising, luminosity is generated, perfuming to form karma; identical karma mutually resonates, and because there is resonance of karma, characteristics cease and characteristics arise. Due to this, there is the inversion of sentient beings.' An ancient commentary says: 'Relying on luminosity, nature is produced, and the false seeing of nature arises': because of relying on the nature's luminosity, it transforms reflections and arises; relying on reflections it is born, grasping existence from emptiness. Thus it says: 'From ultimate non-existence, final existence is formed'—this is the karmic characteristic. 'This existence and what it possesses are not what causes cause'—this is the transforming characteristic. The karmic characteristic is that which can possess; the transforming characteristic is that which is possessed. Since subject and object are divided, the two characteristics exist. Thus it says, 'characteristics of existence and what it possesses.' This very transforming characteristic is capable of acting; establishing itself by manifesting forms, it arises from the preceding and induces the birth of the succeeding; mutually causing one another in turn, it is called 'not what causes cause.' This very manifesting characteristic is capable of inducing the realms of the six dusts. The manifesting characteristic is that which can abide; the six dusts are that which is abided in. Thus it says, 'characteristics of abiding and what abides.' 'Based on this non-abiding, the world is established': the manifesting characteristic is established from falsehood and fundamentally has no basis; this manifesting characteristic becomes the basis of the world. Thus it says, 'based on this non-abiding, the world is established.' From the root of non-abiding, all dharmas are established. 'Non-abiding' is avidyā; avidyā has no cause, hence it does not abide. These three characteristics are all beginningless; the one thought of the false mind is collectively named avidyā. 'Confusing the original perfect luminosity, this falsehood arises. The nature of falsehood has no substance; it is not something possessing that upon which it relies. Intending to return to the real, the desire for the real is already false; the nature of true tathatā is not real in seeking to return, and it turns out to become a non-characteristic. Non-arising, non-abiding, non-mind, and non-dharma': the first is the karmic characteristic, which is the mind of deluded awareness; its substance is false. When this falsehood first arises, it has no causal beginning; this is called 'not something possessing that upon which it relies.' 'Intending to return to the real, the desire for the real is already false' explains the transforming characteristic: that is, the reflection on the real, resembling the real yet not real; deluded awareness grasps this as real. That is, the initial thought is called movement; movement must have stillness, and stillness again resembles the real. Formed by movement, stillness is established, which is not truly unmoving. Thus it says, 'the desire for the real is already false.' The nature of true tathatā fundamentally does not establish stillness because of movement; thus it says, 'not real in seeking to return.' 'It turns out to become a non-characteristic' explains the manifesting characteristic. From this manifesting characteristic, all realms are transformed and arise: non-characteristics manifest characteristics, non-arising manifests arising, non-abiding manifests abiding, non-mind manifests mind, and non-dharma manifests dharma. Explaining the sequence: first, through the mutual comparison of the two characteristics of light and darkness, form is born—that is, condensing darkness to form matter, exhibiting manifest form. Because of form, there are the obstructions of sense organs and dusts; this is called abiding. Because there are sense organs and dusts, there is discriminatory consciousness; this is called mind. Perceiving these images of dust as the realms of consciousness is called dharma. These exist in turn through mutual causation. Conversely, revealing tathatā: its characteristics have neither light nor darkness, and without mutual comparison of characteristics, it is 'non-characteristic'; having no arising or ceasing, it is 'non-arising'; having no obstruction, it is 'non-abiding'; having no cognitive deliberation, it is 'non-mind'; being free from images of dust, it is 'non-dharma.' Another explanation: either the preceding indicates that the three characteristics exist through mutual causation to lay out the sequence, and afterwards the three characteristics are explained together, all stating that the three characteristics are false and their substance is avidyā, having no further cause; thus it says, 'not something possessing that upon which it relies.' These three characteristics arise as reflections of the real, resembling the real yet not real; grasping the reflection as actual, it therefore says, 'intending to return to the real.' Since the reflection is not actual, it therefore says, 'the desire for the real is already false.' 'It turns out to become a non-characteristic' and below contrasts falsehood to explain the real, so as to establish designations. Since designations are established by relying on falsehood to reveal the real, we know that the establishment of stages exists from this. If one did not explain the real because of falsehood, there would also be no stages or names to speak of. Therefore we know that all existing dharmas in the three realms are fabricated, fundamentally without root or origin; beginningless false habituations have been handed down successively, reaching up to the present and becoming established ruts. Just as an initial person fabricates a matter and later people believe and accept it, passing it down from one to another, so one person transmits a falsehood and ten thousand people transmit it as truth. Accumulating delusion from delusion, they pass through dust-like kalpas. If one recognizes that the place where the very first thought arose is untrue, one immediately awakens to prior errors, the Great Path is broad and level, and there is nothing else. As it is said: 'If you only know today is right, / why worry that former years were wrong?' Thus we know that whether sentient or insentient, when their original beginning is investigated, none depart from the fundamental limit of the one mind. As the Faxing lun says: > — English (machine translation) (machine translation) - [Previous: 78.4](https://indike.org/pramana/in.bauddha.taisho.2016.78.4) - [Next: 78.6](https://indike.org/pramana/in.bauddha.taisho.2016.78.6) - [Up: 78](https://indike.org/pramana/in.bauddha.taisho.2016.78) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.78.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.78.5](https://indike.org/pramana/in.bauddha.taisho.2016.78.5) · Pramāṇa