[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) › [鐔津文集](https://indike.org/pramana/in.bauddha.taisho.2115) › 2.7 # 鐔津文集 2.7 鐔津文集 2.7 - **Language:** Classical Chinese ### [2.7](https://indike.org/pramana/in.bauddha.taisho.2115.2.7) 心必至至必變變者識也。至者如也。如者妙萬物者也。識者紛萬物異萬物者也。變也者動之幾也。至也者妙之本也。天下無不本。天下無不動。故萬物出于變入于變。萬物起于至復于至。萬物之變見乎情。天下之至存乎性。以情可以辨萬物之變化。以性可以觀天下之大妙。善夫情性可以語聖人之教道也。萬物同靈之謂心。聖人所履之謂道。道有大者焉。有小者焉。心有善者焉。有惡者焉。善惡有厚薄。大小有漸奧。故有大聖有次聖有小聖。有天有人有須倫有鬼神。有介羽之屬有地道。群生者一心之所出也。聖人者一道之所離也。聖人之大小之端不可不審也。群生之善惡之故不可不慎也。夫心與道豈異乎哉。以聖人群生姑區以別之。曰道。曰心也。心乎大哉至也矣。幽過乎鬼神明過乎日月。博大包乎天地。精微貫乎隣虛。幽而不幽。故至幽。明而不明。故至明。大而不大。故絕大。微而不微。故至微。精日精月靈鬼靈神。而妙乎天地三才。若有乎若無乎。若不有不無。若不不有。若不不無。是可以言語狀及乎。不可以絕待玄解諭。得之在乎瞬息。差之在乎毫氂者。是可以與至者知。不可與學者語。聖人以此難明難至也。乃為諸教。言之義之諭之正之。雖夥然多端。是皆欲人之不繆也。而學者猶昧。今夫天下混謂乎心者。言之而不詳。知之而不審。苟認意識謂與聖人同得其趣道也。不亦遠乎。 > Mind must reach the utmost; reaching the utmost, it must transform. That which transforms is consciousness; that which is utmost is suchness. Suchness is that which makes the myriad things wondrous; consciousness is that which renders the myriad things turbulent and distinct. Transformation is the incipient movement; the utmost is the foundation of the wondrous. Under heaven, nothing lacks a foundation; under heaven, nothing lacks movement. Therefore, the myriad things emerge from transformation and enter into transformation; the myriad things arise from the utmost and return to the utmost. The transformations of the myriad things are manifested in the emotions; the utmost of all under heaven resides in nature. Through the emotions, one can distinguish the changes and transformations of the myriad things; through nature, one can observe the great wonder of all under heaven. Those adept with emotions and nature can discuss the sage's teaching and Way. The myriad things sharing the same numinous awareness is called the mind; that which the sage treads is called the Way. The Way has that which is great and that which is small; the mind has that which is good and that which is evil. Good and evil have the thick and the thin; greatness and smallness have the gradual and the profound. Thus there are great sages, secondary sages, and lesser sages; there are heaven, humans, asuras, ghosts and spirits, the shelled and feathered classes, and the ways of hell. The multitude of living beings emerges from the one mind; the sages diverge from the one Way. The extremities of greatness and smallness in the sage must not go unexamined; the reasons for good and evil among the multitude of living beings must not go disregarded. How could mind and the Way be different? Using the sage and the multitude of living beings, we merely mark a provisional distinction, calling it 'the Way' and calling it 'the mind.' How great and utmost is the mind! In the unseen, it surpasses ghosts and spirits; in luminosity, it surpasses the sun and moon. Its vastness encompasses heaven and earth; its subtlety penetrates neighboring space. Dark yet not dark, it is therefore supremely dark; bright yet not bright, it is therefore supremely bright. Great yet not great, it is therefore peerlessly great; subtle yet not subtle, it is therefore supremely subtle. It renders the sun and moon bright, it renders ghosts and spirits numinous, and it marvels at heaven, earth, and the three realms. Does it exist? Does it not exist? It is as if neither existent nor non-existent, as if not neither existent nor non-existent. Can this be described or reached by words? It cannot be explained through absolute, arcane comprehension. To attain it is a matter of an instant; to err from it is a matter of a hair's breadth. This can be known with those who have reached the utmost, but cannot be spoken of with mere students. Because it is difficult to illuminate and difficult to reach, the sage created various teachings: speaking of it, defining it, explaining it, rectifying it. Although they are manifold and numerous, they all desire that people do not stray; yet students remain benighted. Now, those under heaven who speak indistinctly of the mind speak of it without detail and understand it without precision; if they merely grasp conscious awareness and claim to have attained the purport and Way together with the sage, are they not far off indeed? > — English (machine translation) (machine translation) - [Previous: 2.6](https://indike.org/pramana/in.bauddha.taisho.2115.2.6) - [Next: 2.8](https://indike.org/pramana/in.bauddha.taisho.2115.2.8) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2115.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2115~en-mt.2.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2115.2.7](https://indike.org/pramana/in.bauddha.taisho.2115.2.7) · Pramāṇa