[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) › 83.3 # 宗鏡錄 83.3 宗鏡錄 83.3 - **Language:** Classical Chinese ### [83.3](https://indike.org/pramana/in.bauddha.taisho.2016.83.3) 答。若約正宗。心智路絕。若離二諦。斷方便門。以真心是自證法。有何文字。凡能詮教。無非假名。故云依二諦說法。金剛三昧經偈云。因緣所生義。是義滅非生。滅諸生滅義。是義生非滅。論釋云。此四句。義有總別。別則明二門義。總則顯一心法。如是一心二門之內。一切諸法無所不攝。前二融俗為真。顯平等義。後二融真為俗。顯差別門。總而言之。真俗無二而不守一。由無二故。則是一心。不守一故。舉體為二。又真俗無二一實之法。諸佛所歸。名如來藏。明無量法及一切行。莫不歸入如來藏中。無邊教法所詮義相。更無異趣唯一實義。所言實者。是自心之性。除此之外。皆是虛幻。智度論云。除一實相外。其餘盡成魔事。法華經云。唯此一事實。餘二即非真。凡經論大意。並是顯宗破執。獨標心性。若通達。一切諸法即心自性。心外無法。性無不包。猶若虛空遍一切處。則一切諸法。無非實相。故知諸義。但一念心。一理應一切名。以理外無名故。一切名即一理。以名外無理。故則是無名之真名。無理之真理。是以一心二諦。體用周足。本約真論俗。從一起多。還約俗論真。從多會一。如如意珠。珠以譬真。用以譬俗。即珠是用。即用是珠。不二而二。分真俗耳。起信論明一心二門。心真如門者是體。以一切法無生無滅。本來寂靜。唯是一心。如是名為心真如門。楞伽經云。寂滅者。名為一心。心生滅門者。是用。此一心體有本覺。而隨無明動作生滅。故於此門。如來之性隱而不顯。名如來藏。楞伽經云。一心者。名如來藏。又云。如來藏者。是善不善因。此二門約體用分二。若以全體之用。用不離體。全用之體。體不離用。還念其一。以一心染淨其性無二真妄二門不得有異。故名為一。此無二處。諸法中實。不同虛空。性自神解。故名為心。既無有二。何得有一。一無所有。就誰曰心。如是道理。離言絕慮。不知何以言之。強為一心也。 > Answer: In terms of the correct source, the path of citta and prajñā is cut off; but if one departs from the two truths, the gate of upāya is severed. Because the true mind is the dharma of personal realization, what words could it have? All teachings that can express it are nothing but conventional designations; therefore it is said that they rely on the two truths to teach the Dharma. A verse in the Vajrasamādhi-sūtra says: 'The meaning arisen from causes and conditions— / this meaning ceases, not arises; / extinguishing all meanings of arising and ceasing— / this meaning arises, not ceases.' The commentary explains: 'These four lines have both a general and a specific meaning. Specifically, they clarify the meaning of the two gates; generally, they reveal the dharma of the one mind. Within this one mind and two gates, all phenomena are completely subsumed. The first two blend the conventional into the ultimate, revealing the meaning of equality; the latter two blend the ultimate into the conventional, revealing the gate of differentiation. Speaking generally, the ultimate and conventional are non-dual, yet do not keep to the one. Because they are non-dual, they are the one mind; because they do not keep to the one, the entire substance becomes the two.' Furthermore, the non-dual, single real dharma of the ultimate and conventional is that to which all Buddhas return, named the tathāgatagarbha. It clarifies that limitless dharmas and all practices invariably return and enter into the tathāgatagarbha. The meanings and characteristics expressed by the boundless teachings have no other purport than the single real meaning. What is called 'real' is the nature of one's own mind; apart from this, all are illusory. The Mahāprajñāpāramitopadeśa says: 'Apart from the one real mark, all the rest become the work of Māra.' The Lotus Sūtra says: 'Only this one phenomenon is real; the other two are not true.' In general, the central intent of the sūtras and treatises is to reveal the source and destroy attachments, singularly pointing to the mind-nature. If one thoroughly penetrates that all phenomena are the mind's own nature, that outside the mind there is no phenomenon, and that the nature encompasses everything just as empty space pervades everywhere, then all phenomena are nothing other than the real mark. Therefore we know that all meanings are merely the thought-moment of the mind. The single principle responds to all names, because there are no names outside the principle; all names are the single principle, because there is no principle outside of names. Thus it is the true name of the nameless, the true principle of the principleless. Therefore, the one mind and the two truths are fully sufficient in substance and function. Originally discussing the conventional based on the ultimate, from the one arise the many; returning to discuss the ultimate based on the conventional, from the many one converges on the one. It is like the wish-fulfilling jewel: the jewel is an analogy for the ultimate, and its function is an analogy for the conventional. The jewel is the function; the function is the jewel. They are non-dual yet dual, merely distinguished as ultimate and conventional. The Awakening of Faith clarifies the one mind and two gates: the gate of the mind as tathatā is the substance, because all phenomena are without arising and ceasing, originally serene, being only the one mind; this is called the gate of the mind as tathatā. The Laṅkāvatārasūtra says: 'That which is quiescent cessation is called the one mind.' The gate of the mind as arising and ceasing is the function. This substance of the one mind possesses original awakening, yet following avidyā it stirs and produces arising and ceasing; therefore, in this gate, the nature of the Tathāgata is hidden and unmanifest, named the tathāgatagarbha. The Laṅkāvatārasūtra says: 'The one mind is named the tathāgatagarbha.' It also says: 'The tathāgatagarbha is the cause of good and non-good.' These two gates are distinguished as two according to substance and function. If one takes the function of the whole substance, the function is not separate from the substance; if one takes the substance of the whole function, the substance is not separate from the function; returning to consider their oneness, because the nature of the one mind's defilement and purity is non-dual, the two gates of truth and falsity cannot be different; therefore it is called 'one'. This place of non-duality is the reality within all dharmas, not like empty space, and its nature is spontaneously aware; therefore it is called 'mind'. Since there are not two, how could there be one? One being non-existent, in reference to whom could it be called mind? Such a principle is beyond words and cuts off deliberation; not knowing how to express it, one forcefully designates it as the 'one mind'. > — English (machine translation) (machine translation) - [Previous: 83.2](https://indike.org/pramana/in.bauddha.taisho.2016.83.2) - [Next: 83.4](https://indike.org/pramana/in.bauddha.taisho.2016.83.4) - [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.83.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.83.3](https://indike.org/pramana/in.bauddha.taisho.2016.83.3) · Pramāṇa