[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) › 99.26 # 宗鏡錄 99.26 宗鏡錄 99.26 - **Language:** Classical Chinese ### [99.26](https://indike.org/pramana/in.bauddha.taisho.2016.99.26) 勝天王經云。清淨心性。為諸法本。自性無本。虛妄煩惱。皆從邪念顛倒而生。當知此心。即是最勝清淨第一義諦。一切諸佛證知所歸。問曰。定以何法為心體。答曰。不應求心之定體。何以故。心非所緣。無無相故。亦云非能所。絕相待故。體不可染。性常淨故。非合非散。自性離故。不礙緣起。性虛融故。不可說示。名字空故。諸法虛淨。緣相離故。靈照不竭。用無盡故。果報不同。作業異故。因果宛然。不斷絕故。亦非真實。業性如幻故。又不斷絕。現施為故。亦不可取。畢竟空故。諸法平等。一相如故。境智無差。離分別故。萬法即空。性無生故。是以一切分別。不離自心。一切諸境。不離名相。若了萬法。不了自心。分別無由能絕。乃至楞伽經云。若彼心滅盡。無乘及乘者。無有乘建立。我說為一乘。彼心者。即取相所得心也。一乘者。即離相清淨無生心也。此心悉能包含運載一切諸法。故名一乘。 > The Shengtianwang \[banruo\] jing says: “The pure nature of mind is the root of all phenomena. The intrinsic nature is without root; false and delusive kleśas all arise from erroneous thoughts and inversions. One should know that this mind is precisely the supreme, pure, ultimate truth, the refuge realized and known by all Buddhas.” Question: “Determining it, what phenomenon serves as the substance of mind?” Answer: “One should not seek a determined substance of the mind. Why is this? Mind is not an objective support, because it is free of marks. It is also said to be neither subject nor object, because it transcends relativity. Its substance cannot be defiled, because its nature is constantly pure. It is neither conjoined nor dispersed, because its intrinsic nature is detached. It does not obstruct dependent origination, because its nature is empty and unobstructed. It cannot be explained or shown, because names and characters are empty. All phenomena are empty and pure, because they are detached from the characteristics of conditions. Its spiritual illumination is inexhaustible, because its function is limitless. Retributions are not identical, because the karmic deeds performed differ. Cause and effect are distinct, because they are never cut off. Yet they are not real, because the nature of karma is like an illusion. Again, they are not cut off, because their activities are presently displayed. Nor can they be grasped, because they are ultimately empty. All phenomena are equal, because they are of one suchlike mark. Object and wisdom are without difference, because they are free from discrimination. The myriad phenomena are just empty, because their nature is unarisen. Therefore all discriminations are not separate from one’s own mind, and all objects are not separate from names and characteristics. If one understands the myriad phenomena but does not understand one’s own mind, there is no way for discrimination to be cut off. Thus the Laṅkāvatārasūtra says: ‘When that mind is extinguished, there is no vehicle and no rider; there being no vehicle established, I speak of the ekayāna.’ ‘That mind’ is the mind obtained by grasping at characteristics. ‘Ekayāna’ is the pure, unarisen mind free of characteristics. This mind can completely contain and carry all phenomena; therefore it is named the ekayāna.” > — English (machine translation) (machine translation) - [Previous: 99.25](https://indike.org/pramana/in.bauddha.taisho.2016.99.25) - [Next: 99.27](https://indike.org/pramana/in.bauddha.taisho.2016.99.27) - [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.99.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.99.26](https://indike.org/pramana/in.bauddha.taisho.2016.99.26) · Pramāṇa