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# 宗鏡錄 80.35

宗鏡錄 80.35

- **Language:** Classical Chinese

### [80.35](https://indike.org/pramana/in.bauddha.taisho.2016.80.35)

答。若約實相體。性遍法界。以實相無相故。則不可見。若論照用。相遍法界。以無相之相。亦可得見。又五眼圓照三諦之理。諸境分明。雖云洞鑒。未必是有。雖云不見。未必是無。斯乃無相之相。不觀之觀。當知相中無相。只勿相。觀中無觀。只勿觀。體萬物而自虛。同一道之清淨。豈同執實隨塵。作能所斷常之見耶。

> Answer: If considered in terms of the substance of the true characteristic, its nature pervades the dharmadhātu. Because the true characteristic is devoid of characteristics, it cannot be seen. If discussed in terms of the function of illumination, its characteristics pervade the dharmadhātu. Through the characteristic of non-characteristic, it can also be seen. Furthermore, the five eyes completely illuminate the principle of the three truths, and all objects are distinct. Although it is called penetrating illumination, it is not necessarily existent. Although it is called not seeing, it is not necessarily non-existent. This is indeed the characteristic of non-characteristic, the observation of non-observation. One should know that within characteristics there are no characteristics—simply do not form characteristics. Within observation there is no observation—simply do not observe. Experiencing the myriad things as inherently empty, they are identical in the purity of the one Way. How could this be the same as grasping at reality and following dust, producing views of subject and object, annihilation and permanence?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.80.35) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2016.80.35](https://indike.org/pramana/in.bauddha.taisho.2016.80.35) · Pramāṇa
