[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) › 86.5 # 宗鏡錄 86.5 宗鏡錄 86.5 - **Language:** Classical Chinese ### [86.5](https://indike.org/pramana/in.bauddha.taisho.2016.86.5) 答。只為凡夫背覺合塵。為塵所隔。迷真徇妄。被妄所遮。所以教中。誚之為生盲。不開智眼。訶之作聾俗。豈達真聞。自心與他心。二俱不了。焉能博通萬類。成一切種智乎。如守護國界主陀羅尼經云。佛言。善男子。若諸佛子。欲得成就阿耨多羅三藐三菩提者。若欲善能知自心者。乃至應先發起大慈悲心。普為眾生。歸依三寶。受菩薩戒等。是以自心難知。莫能善察。不入宗鏡。焉能照明。若了自心。即是頓發菩提心者。是以心之綿密。世莫能知。古人有心隱篇云。二儀之大。可以章程測也。三綱之動。可以圭表度也。雷霆之聲。可以鍾鼓傳也。風雨之變。可以音律知也。故有象可覩。不能匿其量。有光可見。不能隱其跡。有聲可聞。不能藏其響。有色可察。不能滅其性。以夫天地陰陽之難明。猶可以術數揆而耳目知。至於人心。則異於是矣。心居於內。情伏於衷。非可以算數測也。凡人之心。險於山川。難知於天。天有春秋冬夏旦暮之期。人者厚貌深情。不可而知故。有心剛而色柔。容毅而質弱。意強而行慢。性悁而事緩。假飾於外以蔽其情。喜不必愛。怒不必憎。笑未必樂。泣未必哀。其藏情隱行。未易測也。他心尚不可測。外境則焉能知。故起信論云。眾生以依染心能見能現。妄取境界。迷平等性故。以一切法常靜無有起相。無明不覺。妄與法違故。不能得隨順世間一切境界。種種知故。是知心外無法。法外無心。但了一心。諸塵自會。起心背法。即乖法體。既與法違。則不通達。若能順法界性。合真如心。則般若無知。無所不知矣。 > Answer: It is simply because the ordinary person turns their back on awakening and joins with dust, separated by the dust, bewildered by truth and pursuing the false, obscured by falsehood. Therefore, in the teachings, they are ridiculed as 'born blind,' not opening the eye of wisdom, and rebuked as 'deaf commoners,' how could they attain true hearing? They understand neither their own mind nor the minds of others; how could they broadly comprehend the myriad kinds and accomplish sarvākārajñatā? As the \*Dhāraṇī-sūtra of Protecting the Sovereign of the Realm\* says: "The Buddha said: 'Good sons, if sons of the Buddha wish to accomplish anuttarā-samyak-saṃbodhi, if they wish to skillfully know their own minds... up to, they should first generate the great mind of compassion, and on behalf of all sentient beings take refuge in the Three Jewels, receive the bodhisattva precepts, and so forth.'" Therefore, one's own mind is difficult to know, and none are able to examine it skillfully; without entering the mirror of the source, how could it be illumined? If one understands one's own mind, one is someone who has immediately generated the bodhi mind. Therefore, the subtlety of the mind cannot be known by the world. An ancient author in the "Essay on the Hidden Mind" wrote: "The vastness of the two poles (Heaven and Earth) can be calculated by standard models; the movement of the three celestial regulators can be measured by sundials; the sound of thunder can be transmitted by bells and drums; the changes of wind and rain can be known by pitch-pipes. Thus, where there is an image to behold, its measure cannot be concealed; where there is light to see, its trace cannot be hidden; where there is sound to hear, its resonance cannot be kept secret; where there is form to examine, its nature cannot be obliterated. Even with what is difficult to understand in Heaven, Earth, yin, and yang, one can still evaluate them through numbers and know them through ears and eyes. When it comes to the human mind, however, it is different from this. The mind dwells within; emotions lurk inside; it cannot be calculated by numbers. The ordinary person's mind is more perilous than mountains and rivers, and harder to know than Heaven. Heaven has the regular cycles of spring, autumn, winter, summer, morning, and evening; human beings have thick countenances and deep emotions, which cannot be known. Hence some are unyielding in mind yet gentle in expression, resolute in countenance yet weak in substance, strong in intention yet sluggish in action, impetuous in nature yet dilatory in execution. Feigning external adornment to conceal their emotions, their joy does not necessarily mean love, their anger does not necessarily mean hatred, their smile is not necessarily delight, and their weeping is not necessarily grief. Their concealed emotions and hidden actions are not easily fathomable." When the minds of others are already unfathomable, how could external objects be known? Therefore, the \*Treatise on the Awakening of Faith\* says: "Sentient beings, depending on the defiled mind, are able to perceive and able to manifest, falsely grasping objects and bewildered about the nature of equality. Because all phenomena are eternally quiescent without the characteristic of arising, avidyā does not awaken, falsely conflicting with phenomena; therefore, they cannot conform to all objects of the world and have manifold knowledge." Thus we know that outside the mind there is no phenomenon, and outside phenomena there is no mind. Simply understand the one mind, and all dusts will naturally harmonize. Arising thoughts that turn back on phenomena go against the substance of phenomena; having conflicted with phenomena, one does not penetrate them. If one can accord with the dharmadhātu-nature and conform to the tathatā-mind, then prajñā is without knowing, yet there is nothing it does not know. > — English (machine translation) (machine translation) - [Previous: 86.4](https://indike.org/pramana/in.bauddha.taisho.2016.86.4) - [Next: 86.6](https://indike.org/pramana/in.bauddha.taisho.2016.86.6) - [Up: 86](https://indike.org/pramana/in.bauddha.taisho.2016.86) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.86.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.86.5](https://indike.org/pramana/in.bauddha.taisho.2016.86.5) · Pramāṇa