[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) › 83.9 # 宗鏡錄 83.9 宗鏡錄 83.9 - **Language:** Classical Chinese ### [83.9](https://indike.org/pramana/in.bauddha.taisho.2016.83.9) 答。甚有功能。深諧事理。一心者。起大乘之信。二門者。破邪見之執。約真如門信妙理決定。約生滅門信業用不立。可謂理事圓通。真俗無滯。釋摩訶衍論云。心真如門有十種名。一者名為如來藏門。無雜亂故。二者名為不二平等門。無差別故。三者名為一道清淨門。無異岐故。四者名為不起不動門。離作業故。五者名為無斷無縛門。無治障故。六者名為無去無來門。無上下故。七者名為出世間門。無四相故。八者名為寂滅寂靜門。無往向故。九者名為大總相門。無別相故。十者名為真如門。無虛偽故。是名為十。如是十名。總攝諸佛一切法藏。平等義理法門名字。生滅門有十種名。一者名為藏識門。攝持一切染淨法故。二者名為如來藏門。覆藏如來法身故。三者名為起動門。相續作業故。四者名為有斷有縛門。有治障故。五者名為有去有來門。有上下故。六者名為多相分異門。染淨之法過恒沙故。七者名為世間門。四相俱轉故。八者名為流轉還滅門。具足生死及涅槃故。九者名為相待俱成門。無自成法故。十者名為生滅門。表無常相故。如是十名。總攝諸佛一切法藏。種種差別法門名字。又夫真如者。雖在不起不動門。非是凝然不動。寂爾離緣。此落靜塵。生於斷見。斯乃隨緣會寂。約法明真。是以無性因緣。理事一際。因緣無性。隱顯同時。如義海云。入真如者。謂塵隨心迴轉。種種義味。成大緣起。雖有種種。而無生滅。雖不生滅。而恒不礙一切隨緣。今無生滅。是不變。不礙一切是隨緣。隨緣不變。是真如義。 > Answer: It has great function and accords deeply with both principle and phenomena. 'One mind' inspires faith in the Mahāyāna; the 'two gates' shatter attachments to wrong views. In terms of the gate of tathatā, one believes that the wondrous principle is definitive; in terms of the gate of arising-and-ceasing, one believes that karmic function is not established \[as inherently real\]. This can truly be called the complete integration of principle and phenomena, where the true and the worldly are unobstructed. The Commentary on the Mahāyāna states: 'The gate of the mind as tathatā has ten names: First, it is called the gate of the tathāgatagarbha, because it is free of confusion and disorder. Second, it is called the gate of non-dual equality, because it is devoid of differentiation. Third, it is called the gate of the single path of purity, because there are no divergent roads. Fourth, it is called the gate of non-arising and non-motion, because it is free from the creation of karma. Fifth, it is called the gate of non-severance and non-bondage, because there are no antidotes and obstacles. Sixth, it is called the gate of non-going and non-coming, because there is no high or low. Seventh, it is called the transworldly gate, because it lacks the four characteristics. Eighth, it is called the gate of cessation and tranquility, because it has no orientation or heading. Ninth, it is called the gate of the great universal characteristic, because it has no particular characteristics. Tenth, it is called the gate of tathatā, because it is devoid of falsehood. These are the ten. Such ten names completely subsume all dharma-stores of the buddhas, the names of the teachings of equal principle.' 'The gate of arising-and-ceasing has ten names: First, it is called the gate of the ālayavijñāna, because it holds and maintains all defiled and pure phenomena. Second, it is called the gate of the tathāgatagarbha, because it conceals the tathāgata's dharmakāya. Third, it is called the gate of initiating motion, because it continuously creates karma. Fourth, it is called the gate of having severance and bondage, because it possesses antidotes and obstacles. Fifth, it is called the gate of having going and coming, because it possesses high and low. Sixth, it is called the gate of distinct divisions of multiple characteristics, because defiled and pure phenomena exceed the sands of the Ganges. Seventh, it is called the worldly gate, because the four characteristics all turn together. Eighth, it is called the gate of saṃsāric circulation and cessation, because it is fully equipped with both birth-and-death and nirvāṇa. Ninth, it is called the gate of mutual dependence and co-establishment, because no phenomenon is established by itself. Tenth, it is called the gate of arising-and-ceasing, because it manifests the characteristic of impermanence. Such ten names completely subsume all dharma-stores of the buddhas, the names of the various distinct teachings.' Furthermore, although tathatā abides in the gate of non-arising and non-motion, it is not frozen and immobile, tranquilly severed from conditions. That would fall into the dust of stillness and give rise to nihilistic views. This, rather, accords with conditions to merge with tranquility, clarifying the real through phenomena. Therefore, conditioned arising lacks own-nature, and principle and phenomena form a single realm; conditioned arising lacks own-nature, so latency and manifestation are simultaneous. As the Ocean of Meanings states: 'Entering tathatā means that dust revolves in accordance with mind, with various meanings and tastes, forming a great conditioned origination. Although there are various kinds, there is no arising or ceasing; although there is no arising or ceasing, it never obstructs all following of conditions. Now, being free of arising and ceasing is unchanging; not obstructing all things is following conditions. Following conditions without changing: this is the meaning of tathatā.' > — English (machine translation) (machine translation) - [Previous: 83.8](https://indike.org/pramana/in.bauddha.taisho.2016.83.8) - [Next: 83.10](https://indike.org/pramana/in.bauddha.taisho.2016.83.10) - [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.83.9) — English, machine translation ## Linked texts (1) - [華嚴經義海百門](https://indike.org/pramana/in.bauddha.taisho.1875.1.111) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.83.9](https://indike.org/pramana/in.bauddha.taisho.2016.83.9) · Pramāṇa