[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) › 85.11 # 宗鏡錄 85.11 宗鏡錄 85.11 - **Language:** Classical Chinese ### [85.11](https://indike.org/pramana/in.bauddha.taisho.2016.85.11) 答。現前心。通前生後生。猶如眼見。前佛後佛。萬法同時。經云。一念知一切法是道場。成就一切智故。是知從心所生。皆無真實。如夢心不實。夢事亦虛。世間共知。可深信受。是以善惡之業。理皆性空。不壞緣生。恒冥妙旨。量云。正業是有法。定即有即空故是宗。因云。即緣成即無性故。同喻云。如幻。幻法術等生。即有不礙虛。正業從緣生。空有不相礙。故知萬法從遍計情生。但有虛名。都無實義。如首楞嚴經云。妙覺湛然。周遍法界。含吐十虛。寧有方所。循業發現。世間無知。惑為因緣及自然性。皆是識心分別計度。但有言說。都無實義。含吐十虛者。含即一真不動。在如來藏中。吐即依妄分別。乃隨處發現。但有纖塵發現之處。皆是自心生。從分別有。若知發處虛妄。則頓悟真空。真空現前。豈存言說。 > He replied: 'The present mind penetrates both previous lives and future lives, just as seen with the eyes. The former Buddhas and latter Buddhas, the ten thousand dharmas, are simultaneous. A sūtra says: "Knowing in a single thought that all dharmas are the site of awakening (bodhimaṇḍa), because one accomplishes all-knowledge." Therefore, know that whatever arises from the mind is devoid of reality. Just as the dreaming mind is not real, the dream events are also false; this is commonly known in the world and can be deeply believed and accepted. Therefore, the principle of good and bad karma is entirely empty of nature, yet it does not destroy conditioned origination, ever merging with the wondrous intent. The formal syllogism (anumāna) states: Proper karma is the subject (dharmin). Being necessarily both existent and empty is the thesis (pratijñā). The reason (hetu) states: Because being formed through conditions is precisely lacking intrinsic nature. The homogeneous example (dṛṣṭānta) states: Like an illusion. An illusion arises through magical arts and the like; its existence does not obstruct its falsity. Proper karma arises from conditions; emptiness and existence do not obstruct each other. Therefore, know that the ten thousand dharmas arise from the sentiment of pervasive conceptualization (parikalpa); they have only empty names and completely lack real meaning. As the Śūraṅgamasūtra says: "Wondrous awakening is tranquil, pervading the dharmadhātu, containing and spitting forth the ten emptinesses. How could it have a fixed location? It is discovered according to karma. The world is ignorant and is deluded into taking it as causality or spontaneous nature; all of this is the discrimination and calculation of the conscious mind, possessing only words and completely lacking real meaning." "Containing and spitting forth the ten emptinesses": "containing" means the one true \[nature\], unmoving, within the tathāgatagarbha; "spitting forth" means, relying on deluded discrimination, it is discovered according to location. Wherever even a speck of dust is discovered, it is entirely produced by one's own mind and exists from discrimination. If one knows that the place of arising is false, then one is suddenly awakened to true emptiness. When true emptiness appears before one, how could words remain?' > — English (machine translation) (machine translation) - [Previous: 85.10](https://indike.org/pramana/in.bauddha.taisho.2016.85.10) - [Next: 85.12](https://indike.org/pramana/in.bauddha.taisho.2016.85.12) - [Up: 85](https://indike.org/pramana/in.bauddha.taisho.2016.85) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.85.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.85.11](https://indike.org/pramana/in.bauddha.taisho.2016.85.11) · Pramāṇa