[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) › 99.13 # 宗鏡錄 99.13 宗鏡錄 99.13 - **Language:** Classical Chinese ### [99.13](https://indike.org/pramana/in.bauddha.taisho.2016.99.13) 廣百論云。覺慧等諸心心法。非隨實有諸法轉變。但隨串習成熟種子。及心所現眾緣勢力。變生種種境界差別。外道等。隨其自心。變生種種諸法性相。若法性相是實有者。豈可如是隨心轉變。諸有智者。不應許彼所執現在實法有生。以必不從去來二世。更無第三可從生故。滅必隨生。生既非有。滅亦定無。乃至三世行。皆相待立。如長短等。何有實性。又頌云。眼中無色識。識中無色眼。色內二俱無。何能令見色。依他起性。即是心心法。從緣起時。變似種種相名等塵。應知有心心法。但無心外所執諸塵。云何定知。諸法唯識故。佛告善現。無毛端量實物可依。 > The Guāng bǎilùn states: "The mind and mental factors such as awareness and intellect do not transform in accordance with really existent phenomena, but merely transform and produce various differences in objects in accordance with seeds that have matured through repeated habituation and the power of the various conditions manifested by the mind. Heterodox practitioners and the like, in accordance with their own minds, transform and produce the nature and characteristics of various phenomena. If the nature and characteristics of phenomena were really existent, how could they transform in accordance with the mind like this? Those with wisdom should not allow that the real phenomena in the present grasped by them have production, because they certainly do not come from the past or future times, and there is no third \[time\] from which they could be produced. Cessation necessarily follows production; since production does not exist, cessation is also definitely nonexistent. Up to: the conditioned activities of the three times are all established in mutual dependence, like long and short; how could they have real nature?" It also states in verse: / "In the eye there is no visual-form consciousness; / in consciousness there is no visual-form eye. / In visual-form both are absent; / how could they cause visual-form to be seen?" / The other-dependent nature is precisely the mind and mental factors. When arising from conditions, they transform into the dust-objects resembling various characteristics and names. One should know that the mind and mental factors exist, but the various dust-objects grasped outside the mind do not exist. How is this known with certainty? Because all phenomena are consciousness-only. Thus the Buddha told Subhūti: 'There is not even a hair-tip's amount of real entity that can be relied upon.'" > — English (machine translation) (machine translation) - [Previous: 99.12](https://indike.org/pramana/in.bauddha.taisho.2016.99.12) - [Next: 99.14](https://indike.org/pramana/in.bauddha.taisho.2016.99.14) - [Up: 99](https://indike.org/pramana/in.bauddha.taisho.2016.99) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.99.13) — English, machine translation ## Linked texts (1) - [雲門匡真禪師廣錄](https://indike.org/pramana/in.bauddha.taisho.1988.2.403) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.99.13](https://indike.org/pramana/in.bauddha.taisho.2016.99.13) · Pramāṇa