[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) › 22.15 # 宗鏡錄 22.15 宗鏡錄 22.15 - **Language:** Classical Chinese ### [22.15](https://indike.org/pramana/in.bauddha.taisho.2016.22.15) 答。若能信悟菩提。無相不可取。無性不可修。如是明達。即是真證。如大樹緊那羅王所問經云。菩薩已復應更作如是思惟。是中何者是我。誰為我所法。誰能得成諸佛菩提。為身得耶。為心得耶。乃至如是觀時。分明了了見是身相。不得菩提。亦知是心。不得菩提。何以故。諸法無有以色證色。以心證心故。然彼於言說中。知一切法。雖無色無形。無相無漏。無可覩見。無有證知。亦非無證。何以故。以一切諸如來身無有漏故。又諸如來身無漏故。心亦無漏。又諸如來心無漏故。色亦無漏。若能如是知無所發。能發此心。若入宗鏡中。是名真發。既能發心。便又為他開示。則諸聖同讚。功德無涯。如經偈云。發心畢竟二不別。如是二心先心難。雖自未度先度他。是故我禮初發心。 > Answer: If one can faithfully awaken to bodhi as having no characteristic that can be grasped and no nature that can be cultivated, such clear comprehension is itself true realization. As the Mahādrumakiṃnararājaparipṛcchāsūtra says: 'A bodhisattva should again further reflect in this way: "Wherein is the self? What are the phenomena that belong to me? Who can attain the bodhi of the Buddhas? Is it obtained by the body? Or is it obtained by the citta?" Even when contemplating in this way, he distinctly and clearly sees that this bodily characteristic does not obtain bodhi, and he also knows that this citta does not obtain bodhi. Why is this? Because among phenomena, there is no using form to realize form, nor using citta to realize citta. Yet, within conventional speech, he knows that all phenomena, although devoid of form, shape, characteristic, or outflow, invisible, and without realization or knowledge, are nevertheless not without realization. Why is this? Because the bodies of all Tathāgatas have no outflows. Furthermore, because the bodies of all Tathāgatas have no outflows, their cittas also have no outflows. And because the cittas of all Tathāgatas have no outflows, their forms also have no outflows.' If one can know in this way that there is nothing to generate, and yet is able to generate this citta, then if one enters into the mirror of the source, this is called true generation. Once able to generate the citta, one then explains and reveals it to others; thus all the āryas together praise it, and its merit is boundless. As a sūtra verse states: 'Generating the mind and final realization are not two different things; / Between these two minds, the first mind is the more difficult. / Though not yet crossed over oneself, one first crosses others over; / For this reason I pay homage to the initial generation of the mind.' > — English (machine translation) (machine translation) - [Previous: 22.14](https://indike.org/pramana/in.bauddha.taisho.2016.22.14) - [Next: 22.16](https://indike.org/pramana/in.bauddha.taisho.2016.22.16) - [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.22.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.22.15](https://indike.org/pramana/in.bauddha.taisho.2016.22.15) · Pramāṇa