[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) › 84.14 # 宗鏡錄 84.14 宗鏡錄 84.14 - **Language:** Classical Chinese ### [84.14](https://indike.org/pramana/in.bauddha.taisho.2016.84.14) 答。一切前塵所現諸法。盡隨念而至。皆對想而生。念息境空。意虛法寂。故經云。想滅閑靜。識停無為。又經云。一切諸佛。一切諸法。從意生形。又經云。諸法不牢固。唯立在於念。以解見空者。一切無想念。故知見聞但是緣起。見畢竟空。如世幻施為。似空華起滅。故云見聞如幻瞖。三界若空華。且如眼根具五緣得見。然此能見。只是五緣。無見者故。若言具五緣發識能見者。未知何緣定能生識。若言一一不生。和合故能生見者。即如五盲和合。應成一見。眾盲既不見。和合云何生。故知非別識生。但有見即是眾緣。所以名緣起也。故經云。眼不自見。屬諸因緣。緣非見性。眼即是空。眼根既然。諸根例爾。但起唯緣起。滅唯緣滅。起滅唯緣。人法俱寂。若了此我法二空。即證圓理。故云若見因緣法。是名為見佛。 > Answer: All the various dharmas manifested as present dust entirely arrive in accordance with thought, and all arise in confrontation with conception. When thought ceases, the realm is empty; when the mind is empty, dharmas are tranquil. Hence a sūtra says: 'Conception ceased and tranquil, consciousness stopped and unconditioned.' Another sūtra says: 'All buddhas and all dharmas take form from the mind.' Another sūtra says: 'Dharmas are not firm; they stand only upon thought. For one who understands seeing as empty, there are no thoughts or conceptions whatsoever.' Thus we know that seeing and hearing are merely dependent origination, and seeing is ultimately empty, like worldly magical acts, resembling the arising and ceasing of sky flowers. Hence it is said: 'Seeing and hearing are like illusory cataracts; the three realms are like sky flowers.' For instance, the eye faculty, possessing five conditions, is able to see. Yet this 'ability to see' is merely the five conditions, because there is no seer. If one says that possessing the five conditions generates consciousness to be able to see, it is not known which condition definitely can generate consciousness. If one says that each one individually does not generate, but through combination they can generate seeing, then just as five blind people combined should form one sight—since the many blind do not see, how could combination generate it? Thus we know that it is not that a separate consciousness arises; whenever there is seeing, it is just the manifold conditions. Therefore it is called dependent origination. Hence a sūtra says: 'The eye does not see itself; it belongs to causes and conditions. Conditions are not the nature of seeing; the eye is just empty.' The eye faculty being so, the other faculties are likewise. Arising is solely dependent arising; ceasing is solely dependent ceasing. Arising and ceasing are solely conditions; both person and dharmas are tranquil. If one realizes these two emptinesses of self and dharmas, one realizes the consummate principle. Hence it is said: 'If one sees the dharma of causes and conditions, this is called seeing the Buddha.' > — English (machine translation) (machine translation) - [Previous: 84.13](https://indike.org/pramana/in.bauddha.taisho.2016.84.13) - [Next: 84.15](https://indike.org/pramana/in.bauddha.taisho.2016.84.15) - [Up: 84](https://indike.org/pramana/in.bauddha.taisho.2016.84) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.84.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.84.14](https://indike.org/pramana/in.bauddha.taisho.2016.84.14) · Pramāṇa