[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) › 81.11 # 宗鏡錄 81.11 宗鏡錄 81.11 - **Language:** Classical Chinese ### [81.11](https://indike.org/pramana/in.bauddha.taisho.2016.81.11) 答。法本無差。隨義有別。從法生義。差別難明。因義顯法。一心易了。禪原集。以況解釋法義二門。如真金隨工匠等緣。作鐶釧等物。金性必不變為銅鐵。金即是法。不變隨緣是義。設有人問何物不變。何物隨緣。只令答云金也。以喻一藏經論義理。只是說心。心即是法。一切是義。故論云。所言法者。謂眾生心。經云。無量義者。從一法生。然無量義。統唯二種。一不變。二隨緣。諸經只說此心隨迷悟緣。成垢淨凡聖等。亦只說此心垢淨等時。元來不變。常自寂滅。真實如如等。設有人問何法不變。何法隨緣。只答云心也。不變是性。隨緣是相。當知性相。皆是一心上義。今性相二宗互相非者。良由不識真心。每聞心字。將謂。只是八識。不知八識但是真心上隨緣之義。故馬鳴以一心為法。以真如生滅二門為義。論云。依於此心。顯示摩訶衍義。心真如是體。心生滅是相用。只說此心。不虛妄。故云真。不變易。故云如。不守自性。故隨緣。以隨緣故。成無量義。又由不變故。始能隨緣。由隨緣故。方能不變。何者謂若變自體。將何隨緣。如無水豈能成波浪。故知一心不動。義遍恒沙。雖遍恒沙。皆是一心之義。 > Answer: Phenomena are fundamentally without differentiation; distinctions arise according to meanings. Meanings arising from phenomena are difficult to elucidate in their distinctions; phenomena revealed through meanings allow the one mind to be easily comprehended. The Chanyuan ji uses an analogy to explain the two gates of phenomenon and meaning: It is like genuine gold being fashioned by a craftsman through various conditions into rings, bracelets, and other objects; the nature of gold definitely never alters into copper or iron. The gold is the phenomenon; being unchanging while according with conditions is the meaning. If someone were to ask, "What is unchanging? What accords with conditions?", one would simply have them answer, "Gold." This illustrates that the principles and meanings throughout the entire canon of sūtras and treatises merely speak of citta. Citta is the phenomenon; all \[else\] is meaning. Therefore a treatise states: "What is called 'phenomenon' refers to the citta of sentient beings." A sūtra says: "Immeasurable meanings arise from a single phenomenon." However, the immeasurable meanings are subsumed under only two kinds: first, unchanging; second, according with conditions. The various sūtras merely state that this citta accords with conditions of delusion and awakening to become defiled, pure, ordinary, sacred, and so forth; they also merely state that when this citta is defiled, pure, and so forth, it is originally unchanging, constantly and spontaneously calm and extinguished, real, suchness, and so forth. If someone asks, "What phenomenon is unchanging? What phenomenon accords with conditions?", one simply answers, "Citta." Unchanging is the nature; according with conditions is the characteristic. One should know that nature and characteristic are both meanings upon the one mind. That the two schools of nature and characteristics now refute each other is truly because they do not recognize the true mind: whenever they hear the word citta, they assume it refers only to the eight consciousnesses, not knowing that the eight consciousnesses are merely the meaning of according with conditions upon the true mind. Therefore, Aśvaghoṣa took the one mind as the phenomenon, and the two gates of tathatā and arising-and-ceasing as the meaning. The treatise says: "Relying on this citta, the meaning of Mahāyāna is revealed." Citta as tathatā is the substance; citta as arising-and-ceasing is the characteristic and function. It merely states that because this citta is not false, it is called "true"; because it does not alter, it is called "thus"; because it does not abide in its own nature, it accords with conditions. Because it accords with conditions, it forms immeasurable meanings. Furthermore, because it is unchanging, it is first able to accord with conditions; because it accords with conditions, it can then be unchanging. Why so? If it were to alter its own substance, by what means would it accord with conditions? Just as without water, how could there be waves? Thus we know that while the one mind is motionless, its meanings pervade the sands of the Ganges; although pervading the sands of the Ganges, they are all the meanings of the one mind. > — English (machine translation) (machine translation) - [Previous: 81.10](https://indike.org/pramana/in.bauddha.taisho.2016.81.10) - [Next: 81.12](https://indike.org/pramana/in.bauddha.taisho.2016.81.12) - [Up: 81](https://indike.org/pramana/in.bauddha.taisho.2016.81) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.81.11](https://indike.org/pramana/in.bauddha.taisho.2016.81.11) · Pramāṇa