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# 宗鏡錄 23.3

宗鏡錄 23.3

- **Language:** Classical Chinese

### [23.3](https://indike.org/pramana/in.bauddha.taisho.2016.23.3)

答。若約究竟菩提。體常冥寂。如。淨名經云。寂滅是菩提。離諸相故。若以無相之相。於方便門中。不無顯示。令初發菩提心人。分明無惑故。如先德云。謂寂照無二。為菩提相。猶如明鏡。無心為體。鑒照為用。合為其相。亦即禪宗即體之用。自知。即用之體恒寂。知寂不二為心之相。又云。理智相攝。以離理無智。離智無理。如珠之明故。以珠是體。明是用。用不離體。體不離用。明不離珠。珠不離明故。

> Answer: In terms of ultimate bodhi, its substance is eternally profound and quiescent. As the Vimalakīrtinirdeśa states: 'Quiescent cessation is bodhi, because it is free from all characteristics.' Yet through the characteristic of characterlessness, within the gate of expedient means, it is not without display, in order to make those who first generate the bodhicitta clear and free of confusion. As former masters said: 'Quiescence and illumination being non-dual is the characteristic of bodhi. It is just like a bright mirror: having no mind is its substance, and reflecting illumination is its function; united, they constitute its characteristic.' This is also the Chan school's function inherent in substance, naturally knowing, and the substance inherent in function, eternally quiescent: knowing and quiescence being non-dual is the characteristic of citta. It is also said: 'Principle and wisdom mutually encompass each other; because apart from principle there is no wisdom, and apart from wisdom there is no principle. It is like the brightness of a pearl: the pearl is the substance and the brightness is the function. Function does not depart from substance, and substance does not depart from function; brightness does not depart from the pearl, and the pearl does not depart from brightness.'  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.23.3) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2016.23.3](https://indike.org/pramana/in.bauddha.taisho.2016.23.3) · Pramāṇa
