[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) › 91.23 # 宗鏡錄 91.23 宗鏡錄 91.23 - **Language:** Classical Chinese ### [91.23](https://indike.org/pramana/in.bauddha.taisho.2016.91.23) 答曰。一切境界。本來一心。離於想念。以眾生妄見境界。故心有分劑。以妄起想念。不稱法性。故不能決了。諸佛如來。離於見想。無所不遍。心真實故。即是諸法之性。自體顯照一切妄法。有大智用。無量方便。隨諸眾生。所應得解。皆能開示種種法義。是故得名一切種智。釋云。心真實故。則是諸法之性。佛心離想。體一心原。離妄想故。名心真實。體一心故。為諸法性。是則佛心為諸妄法之體。一切妄法皆是佛一心相。相現於自體。自體照其相。如是了知。有何為難。故能自體顯照一切妄法。是謂無所見故無所不見之由也。鈔云。以內迷真理。識外見塵故。於如量之境。不能隨順種種知也。如人動目。天地傾搖。故不能如實知也。是知心海波停。萬像齊鑒。澄潭浪起。諸境皆昏。 > The answer says: 'All realms of objects are originally one mind, free from conceptual thoughts. Because sentient beings deludedly perceive realms of objects, their minds have delimitations; because they deludedly give rise to conceptual thoughts, which do not accord with the nature of dharmas, they cannot definitively comprehend them. The Buddhas, the Tathāgatas, are free from views and thoughts, pervading everywhere. Because their mind is real, it is the nature of all dharmas; its self-substance manifests and illuminates all deluded dharmas, possessing the great function of wisdom and immeasurable skillful means, and in accordance with what each sentient being ought to comprehend, it can reveal and teach the various meanings of the Dharma. Therefore, it obtains the name sarvākārajñatā.' The commentary explains: 'Because the mind is real, it is the nature of all dharmas. The Buddha's mind is free from thoughts and embodies the source of the one mind; because it is free from deluded thoughts, it is called a real mind. Because it embodies the one mind, it serves as the nature of all dharmas. This means that the Buddha's mind is the substance of all deluded dharmas, and all deluded dharmas are the marks of the Buddha's one mind. Marks appear in their own substance, and their own substance illuminates its marks. When comprehended like this, what difficulty could there be? Therefore, its self-substance can manifest and illuminate all deluded dharmas. This is the reason why by seeing nothing, there is nothing not seen.' The subcommentary says: 'Because internally one is deluded about the true principle, and consciousness externally perceives dusts, regarding objects of such measure, one cannot follow and know them in their various ways. Just as when a person moves their eyes, heaven and earth seem to tilt and sway, and so one cannot know them as they truly are.' From this we know that when the waves of the mind-ocean cease, the myriad images are simultaneously reflected; when waves rise in the clear pool, all objects become obscure. > — English (machine translation) (machine translation) - [Previous: 91.22](https://indike.org/pramana/in.bauddha.taisho.2016.91.22) - [Next: 91.24](https://indike.org/pramana/in.bauddha.taisho.2016.91.24) - [Up: 91](https://indike.org/pramana/in.bauddha.taisho.2016.91) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.91.23) — English, machine translation ## Linked texts (3) - [大乘起信論內義略探記](https://indike.org/pramana/in.bauddha.taisho.1849.1.58) — Classical Chinese - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-paramartha.1.51) — Classical Chinese - [起信論疏](https://indike.org/pramana/in.bauddha.taisho.1844.2.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.91.23](https://indike.org/pramana/in.bauddha.taisho.2016.91.23) · Pramāṇa