[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) › 22.13 # 宗鏡錄 22.13 宗鏡錄 22.13 - **Language:** Classical Chinese ### [22.13](https://indike.org/pramana/in.bauddha.taisho.2016.22.13) 古德釋此。略有二門。一行布次第門。謂從微至著。從淺至深。次第相承。以階彼岸。二圓融通攝門。謂一位即具一切位等。如華嚴經所說。亦如大品等中。一行具一切行。此中有二門。一緣起相由門。二法界融攝門。前中普攬一切始終諸位。無邊行海。同一緣起。為普賢行德。良以諸緣相望。略有二義。一約用。由相待故。有有力無力義。是故得相收及相入也。二約體。由相作故。有有體無體義。是故得相即及相是也。又有二菩提。一性淨。二圓淨。從緣起者。即是圓淨。圓淨復二。一明緣起。萬行為緣故。二明性起。全是真如性淨功德之所顯。又緣起無性。即性淨故。如法華經偈云。諸佛兩足尊。知法常無性。佛種從緣起。是故說一乘義耳。又有二義。一約行布展轉義。二約圓融展促無礙義。如善財見仙人執手。一一佛所經無量劫。故知脩短難思。特由於此。如賢首菩薩云。信大乘者猶為易。能信此法倍更難。以初心即具一切德。故難信也。又設於夢中。驚懼。怖令發菩提心。尚得稱為大菩薩摩訶薩。何況正信之發。開發之發。如大涅槃經。如來性品云。迦葉菩薩白佛言。世尊。云何未發菩提心者。得菩提因。佛告迦葉。若有聞是大涅槃經。言我不用發菩提心。誹謗正法。是人即於夢中見羅剎像。心中怖懼。羅剎語言。咄。善男子。汝今若不發菩提心。當斷汝命。是人惶怖。寤已即發菩提之心。是人命終。若在三惡趣。及在人天。續復憶念菩提之心。當知是人。是大菩薩摩訶薩也。 > Ancient masters explained this through two general approaches: First, the approach of progressive gradation, meaning from subtle to manifest, from shallow to deep, successively following one another to ascend to the other shore. Second, the approach of complete interpenetration and comprehensive subsumption, meaning that a single stage completely contains all stages, as taught in the Avataṃsaka Sūtra, and also as in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra and others, where a single practice completely contains all practices. Within this, there are two approaches: first, the approach of the mutual conditionality of dependent origination; second, the approach of the interpenetration and subsumption of the dharmadhātu. In the former, all stages from beginning to end and the ocean of boundless practices are comprehensively gathered into a single dependent origination, constituting the virtue of Samantabhadra's practice. This is truly because, looking mutually at the various conditions, there are roughly two meanings: First, in terms of function: because of mutual dependence, there are the meanings of having efficacy and lacking efficacy; therefore, they can mutually encompass and mutually penetrate one another. Second, in terms of substance: because of mutual production, there are the meanings of having substantiality and lacking substantiality; therefore, they can be mutually identical and mutually equivalent. Furthermore, there are two kinds of bodhi: first, that which is pure by nature; second, that which is completely pure. That which arises from conditions is the completely pure. The completely pure is again twofold: first, explaining dependent origination, because myriad practices serve as conditions; second, explaining nature-origination, as it is entirely the manifestation of the virtues of the pure nature of tathatā. Moreover, dependent origination lacks own-nature, being itself pure by nature. As a verse in the Lotus Sūtra states: 'The Buddhas, the Most Honoured of Two-legged Beings, / Know that phenomena are eternally devoid of own-nature. / The Buddha-seed arises from conditions; / Therefore they teach the meaning of the One Vehicle.' Furthermore, there are two meanings: first, in terms of the progressive expansion and succession; second, in terms of the unobstructed expansion and contraction of complete interpenetration. As when Sudhana met the ṛṣi and held his hand, passing through incalculable kalpas in the presence of each Buddha; thus we know that length and shortness of duration are difficult to conceive, specifically arising from this. As Bodhisattva Xian首 \[Bhadraśrī\] said: 'To have faith in the Great Vehicle is still relatively easy; / To be able to have faith in this teaching is doubly difficult.' Because the initial mind already completely possesses all virtues, it is difficult to believe. Moreover, even if in a dream one is frightened and terrified into generating the bodhicitta, one is still called a great bodhisattva mahāsattva, how much more so generating it through correct faith, generating it through illumination! As the 'Tathāgatanature Chapter' of the Mahāparinirvāṇa Sūtra says: 'Bodhisattva Kāśyapa addressed the Buddha, saying: "World-Honoured One, how can one who has not yet generated the bodhicitta obtain the cause of bodhi?" The Buddha told Kāśyapa: "If there is someone who hears this Mahāparinirvāṇa Sūtra and says, 'I have no need to generate the bodhicitta,' slandering the true Dharma, this person will then see the image of a rākṣasa in a dream and feel terror in his citta. The rākṣasa will say: 'Hey, good man! If you do not generate the bodhicitta now, I will sever your life.' This person will be panicked and afraid, and upon waking will immediately generate the bodhicitta. When this person's life ends, whether in the three miserable destinies or among humans and devas, he will continuously recall the bodhicitta. You should know that this person is a great bodhisattva mahāsattva."' > — English (machine translation) (machine translation) - [Previous: 22.12](https://indike.org/pramana/in.bauddha.taisho.2016.22.12) - [Next: 22.14](https://indike.org/pramana/in.bauddha.taisho.2016.22.14) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.2016.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.22.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.22.13](https://indike.org/pramana/in.bauddha.taisho.2016.22.13) · Pramāṇa