宗鏡錄 81.7

81.7

答。夫言發者。即無所發。終不離心有菩提。離菩提有心。大寶積經云。菩提中。心不可得。心中。菩提亦不可得。離菩提。心不可得。離心。菩提亦不可得。乃至若言見有菩提而取證者。當知此輩。即是增上慢人。若能如是信解。乃為真發菩提之者。般若經云。若菩薩知心性。即是菩提。而能發起大菩提心。是名菩薩。又無所發菩薩云。知一切法皆無所發。而發菩提心。然於所證真如。如外無智。能發妙智。智外無如。雙照雙遮。不存不泯。不二而二。理智似分。二而不二。能所俱寂。則是一心菩提。萬行之本。既能通達。法爾利他。運同體之大悲。豈有能所。以無得之方便。誰立自他。止觀云。發真正菩提心者。既深識不思議境。知一苦一切苦。自悲昔苦起惑。耽湎麁弊色聲。縱身口意。作不善業。輪環惡趣嬰諸熱惱。身苦心苦。而自毀傷。而今還以愛繭自纏。癡燈所害。百千萬劫。一何痛哉。設使欲捨三塗。欣。五戒十善。相心修福。如市易博換。翻更益罪。似魚入箄口。蛾赴燈中。狂計邪黠。逾迷逾遠。渴更飲醎。龍鬚縛身。入水轉痛。牛皮繫體。向日彌堅。盲入棘林。溺墮洄洑。把刃抱炬痛那可言。虎尾蛇頭。悚焉悼慄。自惟若此。悲他亦然。假令隘路叛出怨國。備歷辛苦。絕而復穌。往至貧里。傭賃一日。止宿草庵。不肯前進。樂為鄙事。不信不識。可悲可怪。思惟彼我。哽痛自他。即起大悲。興兩誓願。眾生無邊誓願度。煩惱無邊誓願斷。雖知眾生如虛空。誓度如虛空之眾生。雖知煩惱無所有。誓斷無所有之煩惱。雖知眾生數甚多。而度多多之眾生。雖知煩惱無邊底。而斷無底之煩惱。雖知眾生如。如佛如。而度如佛如之眾生。雖知煩惱如實相。而斷如實相之煩惱。何者。若但拔苦因。拔苦果。此誓雜毒。故須觀空。若偏觀空。則不見眾生可度。是名著空者。諸佛所不化。若偏見眾生可度。即墮愛見大悲。非解脫道。今則非毒非偽。故名為真。非空邊非有邊。故名為正。如鳥飛空。終不住空。雖不住空。跡不可尋。雖空而度。雖度而空。是故誓與虛空共鬪。故名真正發菩提心。即此意也。又識不思議心。一樂心。一切樂心。我及眾生。昔雖求樂。不知樂因。如執瓦礫。謂如意珠。妄指螢光。呼為日月。今方始解。故起大慈。興兩誓願。謂法門無量誓願知。佛道無上誓願成。雖知法門永寂如空。誓願修行永寂如空。雖知菩提無所有。無所有中吾故求之。雖知法門如空無所有。誓畫繢莊嚴虛空。雖知佛道非成所成。如虛空中種樹。使得華得果。雖知法門及佛果非修非不修。而修非證非得。以無所證得而證而得。是名非偽非毒名為真。非空非見愛名為正。如此慈悲誓願。與不可思議境智。非前非後。同時俱起。慈悲即智慧。智慧即慈悲。無緣無念。普覆一切。任運拔苦自然與樂。不同毒害。不同但空。不同愛見。是名真正發菩提心義。

Answer: What is called "arousing" is actually having nothing to arouse. Never is there bodhi apart from the mind, nor is there mind apart from bodhi. The *Mahāratnakūṭa Sūtra* says: "Within bodhi, mind cannot be found; within mind, bodhi cannot be found either. Apart from bodhi, mind cannot be found; apart from mind, bodhi cannot be found either." It further says that if one claims to see that there is bodhi and grasps it as an attainment, one should know that such persons are arrogant (abhimānika). If one can have faith and understanding like this, only then is one a person who truly arouses bodhi. The *Prajñāpāramitā Sūtra* says: "If a bodhisattva knows that the mind's nature is itself bodhi and can arouse the great bodhicitta, this is called a bodhisattva." Moreover, Bodhisattva Anutpāda says: "Knowing that all phenomena have nothing to arouse, one arouses the bodhicitta." However, in the tathatā that is realized, there is no wisdom outside of suchness, yet it can arouse wondrous wisdom; there is no suchness outside of wisdom. Illuminating both and negating both, neither preserved nor obliterated: they are non-dual and yet dual, so that principle and wisdom seem distinct; they are dual and yet non-dual, so that subject and object are both quiescent. This, then, is the bodhi of the one mind, the root of the myriad practices. Once one can penetrate this, benefiting others is natural. When one exercises great compassion of the same substance, how could there be subject and object? Through the expedient means of non-attainment, who establishes self and other? The *Mohe zhiguan* says: "One who arouses the true and upright bodhicitta has already deeply recognized the inconceivable object. Knowing that one suffering is all suffering, one grieves for oneself over past suffering that arose from delusion: indulging in crude, vile sights and sounds, letting loose body, speech, and mind, committing unwholesome karma, revolving in the evil destinies, and suffering various burning afflictions. Body afflicted, mind afflicted, one brought harm upon oneself. And now one is again entangled in the cocoon of craving and harmed by the lamp of delusion. For hundreds of thousands of myriads of kalpas, how painful it has been! Even if one wishes to abandon the three evil paths and delights in the five precepts and ten wholesome deeds, practicing merit with a mind attached to appearances, it is like bartering in a marketplace: on the contrary, it adds further guilt. It is like a fish entering the mouth of a trap, or a moth rushing into a flame. With wild scheming and perverse cunning, the more one is deluded, the further one strays. Being thirsty, one drinks more saltwater; bound by dragon's whiskers, one suffers more pain upon entering the water; strapped with rawhide, it tightens all the more when facing the sun; blind, one enters a thorn forest; drowning, one plunges into a whirlpool. Holding a blade or embracing a torch, how could the pain be described? The tiger's tail and the serpent's head inspire dread and trembling. Thinking thus of oneself, one grieves for others as well. Suppose someone escapes by a narrow road, rebelling from an enemy country: having undergone all kinds of hardship, fainting and reviving, they arrive at an impoverished village, hire themselves out for daily wages, lodge in a thatched hut, refuse to go forward, delight in menial tasks, and are devoid of faith and understanding. How lamentable, how strange! Pondering both oneself and others, choked with grief for oneself and others, one immediately gives rise to great compassion and raises two vows: 'Sentient beings are boundless, I vow to deliver them; afflictions are boundless, I vow to cut them off.' Although knowing that sentient beings are like empty space, one vows to deliver sentient beings who are like empty space. Although knowing that afflictions are non-existent, one vows to cut off afflictions that are non-existent. Although knowing that sentient beings are extremely numerous, one delivers the many, many sentient beings. Although knowing that afflictions have no boundary or bottom, one cuts off bottomless afflictions. Although knowing that the suchness of sentient beings is like the suchness of the buddhas, one delivers sentient beings who are like the suchness of the buddhas. Although knowing that afflictions are identical to the real mark, one cuts off afflictions that are identical to the real mark. Why? If one only removes the cause of suffering and the fruit of suffering, this vow is mixed with poison; therefore one must contemplate emptiness. If one contemplates emptiness exclusively, then one sees no sentient beings to deliver; this is called being attached to emptiness, which the buddhas cannot convert. If one exclusively sees sentient beings to deliver, one falls into the great compassion of craving and views, which is not the path of liberation. Now, being neither poisoned nor false, it is called 'true'; being neither on the side of emptiness nor on the side of existence, it is called 'upright'. Like a bird flying through the sky, it never dwells in the sky; although it does not dwell in the sky, its tracks cannot be traced. Delivering while empty, empty while delivering: therefore one vows to contend with empty space. Thus it is called truly and uprightly arousing the bodhicitta—this is what it means. Furthermore, recognizing the inconceivable mind, one joyful mind is all joyful minds. Although I and sentient beings sought joy in the past, we did not know the causes of joy: like clutching broken tiles and rubble and calling them wish-fulfilling jewels, or mistakenly pointing at the glow of a firefly and calling it the sun and moon. Only now do we begin to understand. Therefore one gives rise to great loving-kindness and raises two vows: 'Dharma gates are immeasurable, I vow to know them; the Buddha path is supreme, I vow to attain it.' Although knowing that the Dharma gates are eternally quiescent like space, one vows to practice that which is eternally quiescent like space. Although knowing that bodhi is non-existent, within non-existence I nevertheless seek it. Although knowing that the Dharma gates are like space and non-existent, one vows to paint and adorn empty space. Although knowing that the Buddha path is neither accomplished nor to be accomplished, it is like planting a tree in empty space, causing it to blossom and bear fruit. Although knowing that the Dharma gates and the Buddha fruit are neither to be cultivated nor not to be cultivated, one cultivates; neither to be realized nor to be attained, through non-realization and non-attainment one realizes and attains. This is named 'true' because it is not false or poisoned, and named 'upright' because it is neither empty nor involved with views and craving. Such loving-kindness, compassion, and vows, together with the inconceivable object and wisdom, are neither before nor after, but arise simultaneously together. Loving-kindness and compassion are wisdom; wisdom is loving-kindness and compassion. Devoid of conditions and devoid of thoughts, they universally cover all, spontaneously removing suffering and naturally granting joy. Unlike poison, unlike bare emptiness, and unlike craving and views: this is the meaning of truly and uprightly arousing the bodhicitta."