[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) › 83.21 # 宗鏡錄 83.21 宗鏡錄 83.21 - **Language:** Classical Chinese ### [83.21](https://indike.org/pramana/in.bauddha.taisho.2016.83.21) 答。心為宗者。是真實心。此心不是有無。無住無依。不生不滅。有佛無佛。性相常住。為一切萬物之性。猶如虛空體。非一切。而能現一切。只為眾生不了此常住真心。以真心無性。不覺而起妄識之心。遂遺此真心妙性。逐妄輪迴。於畢竟同中成究竟異。一向執此妄心。能緣塵徇物。背道違真。則是令息其緣慮妄心。若不起妄心。則能順覺。所以云無心是道。亦云冥心合道。又即心無心。常順本覺。未必滅心取證。却成背道。然雖即心無心。又不可。故起。此妄識心對境而生。無體可得。如海上波。隨風斷續。境界妄風不起。分別。識浪不生。密嚴經云。一切諸世間。譬如熱時焰。以諸不實相。無而妄分別。覺因所覺生。所覺依能覺。離一則無二。譬如光共影。無心亦無境。量及所量事。但依於一心。如是而分別。能知所知法。唯依心妄計。若了所知無。能知則非有。所知無者。則是無境。能知無者。則是無心。妄心幻境既空。一道真心自現。故知但心不起。萬法無生。纔有起心。即成住著。如大法炬陀羅尼經云。佛言。一切住即是非住。但是思想移來。次第相續。故有生耳。乃至若正思惟。一切皆是無住住也。故知一切萬法。皆從思生。凡有思惟。皆是邪思惟。若無思惟。即是正思惟。故云若正思惟。一切皆是無住住也。無住住者。乃萬法之根本矣。 > Answer: That citta is the source refers to the true citta. This citta is neither existent nor nonexistent; it is without dwelling and without support, neither arising nor ceasing. Whether there be a Buddha or no Buddha, its nature and characteristics abide eternally, serving as the nature of all myriad things, just as the substance of empty space is not anything, yet can manifest everything. It is only because sentient beings fail to understand this eternally abiding true citta, and because the true citta has no \[fixed\] nature, that, through unawareness, the citta of deluded consciousness arises; consequently, they lose this wondrous nature of the true citta, pursue delusions in saṃsāra, and produce ultimate differentiation within complete sameness. Unconditionally clinging to this deluded citta, which can condition sense-objects and comply with external things, they turn their backs on the Way and violate truth; therefore, \[the teachings\] bid them bring to rest this deluded citta of conditioning contemplation. If the deluded citta does not arise, one is able to accord with awakening; this is why it is said, 'no-mind is the Way,' and also said, 'submerging the mind unites with the Way.' Furthermore, being identical with mind is being without mind; eternally according with original awakening does not necessarily mean extinguishing the mind to obtain realization, which would on the contrary turn one's back on the Way. Yet, although being identical with mind is being without mind, neither can one intentionally give rise \[to it\]. This citta of deluded consciousness arises in confrontation with objects, and has no substance that can be grasped; it is like waves on the sea, continuous or intermittent following the wind. When the deluded wind of objects does not arise, the waves of discriminative consciousness are not born. The Ghanavyūhasūtra states in verse: / 'All the worlds / Are like a mirage during the heat: / With various unreal characteristics, / In nonexistence they falsely discriminate. / / Awareness arises due to that which is become aware of; / That which is become aware of depends on that which is able to be aware. / Apart from one there are not two, / Just as with light and shadow. / / There is neither mind nor object; / Pramāṇa and the prameya affair / Merely rely on the one mind, / And are discriminated thus. / / Phenomena capable of being known and objects known / Are merely falsely conceptualized reliant on mind. / If one understands that the object known is absent, / Then that which is capable of knowing does not exist.' / That the object known is absent means that there is no object; that which is capable of knowing is absent means that there is no mind. When the deluded citta and illusory objects are both empty, the single-path true citta naturally manifests. Thus one knows that merely when mind does not arise, the myriad dharmas are unproduced; no sooner does mind arise than it becomes an abiding attachment. As the Mahādharmolkādhāraṇīsūtra says: 'The Buddha said: All abiding is non-abiding; it is merely that thoughts shift forward, succeeding one another in series, so that there is arising, and so forth. If there is correct contemplation, all is non-abiding abiding.' Thus one knows that all myriad dharmas are born from thought. Wherever there is contemplation, it is all false contemplation; if there is no contemplation, that is correct contemplation. Hence it is said: 'If there is correct contemplation, all is non-abiding abiding.' Non-abiding abiding is indeed the root of the myriad dharmas. > — English (machine translation) (machine translation) - [Previous: 83.20](https://indike.org/pramana/in.bauddha.taisho.2016.83.20) - [Next: 83.22](https://indike.org/pramana/in.bauddha.taisho.2016.83.22) - [Up: 83](https://indike.org/pramana/in.bauddha.taisho.2016.83) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.83.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.83.21](https://indike.org/pramana/in.bauddha.taisho.2016.83.21) · Pramāṇa