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# 法苑珠林 86.48

法苑珠林 86.48

- **Language:** Classical Chinese

### [86.48](https://indike.org/pramana/in.bauddha.taisho.2122.86.48)

十者觀罪性空。罪從心生。心若可得罪不可無。我心自空。空云何有。善心亦然。罪福無主。非內非外。亦無中間。不常自有。但有名字。名之為心。但有名字。名為罪福。如是名字。名字即空。還源反本畢竟清淨。是為觀罪性空翻破無明顛倒執著心也。若無明滅故諸行滅。諸行滅故生死滅。是為十二因緣大樹壞。亦名苦集子果兩縛脫。亦名道滅二諦顯。是為方等觀慧日月照明眾生遇此重恩故得見十方佛也。此標大慈具說如經。

> Tenth is contemplating that the nature of sin is empty. Sins arise from the mind. If the mind could be found, sins could not be absent. My mind is of itself empty; how could emptiness exist? The good mind is also like this. Sin and merit have no master; they are not internal, not external, nor in between. They do not permanently exist of themselves; there are only names: it is named 'mind', and there are only names: they are named 'sin' and 'merit'. Such names—names are themselves empty. Returning to the source and reverting to the root, it is completely pure. This is contemplating the nature of sin as empty, overturning and breaking through the mind of ignorance, inversion, and clinging. Because ignorance ceases, karmic formations cease; because karmic formations cease, birth and death cease. This is the destruction of the great tree of the twelve links of conditioned arising; it is also called liberation from the two bonds of causes and results of suffering and origination; it is also called the manifestation of the two truths of the path and cessation. This is the sun and moon of the wisdom of contemplation of the vaipulya shining brightly; sentient beings encountering this great grace are thereby able to see the buddhas of the ten directions. This marks the great compassion, fully explained as in the sūtras.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.86.48) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2122.86.48](https://indike.org/pramana/in.bauddha.taisho.2122.86.48) · Pramāṇa
