[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) › 82.7 # 宗鏡錄 82.7 宗鏡錄 82.7 - **Language:** Classical Chinese ### [82.7](https://indike.org/pramana/in.bauddha.taisho.2016.82.7) 答。有二種心。一自性清淨心。二離垢清淨心。以自性心雖本清淨。以客塵不染而染。修諸對治。得成離垢。未必有垢可離。以自性離故。此即不斷而斷。雖有能斷而無所斷。此是圓斷惑義。如古師云。斷惑相者。要性相無礙。由能斷無性。方為能斷。所斷本空。方成所斷。若定有者。則墮於常。不可斷故。若定無者。則墮斷。失聖智故。中論偈云。能說是因緣。善滅諸戲論。拙度為不善滅。巧度為善滅也。善滅者。不斷斷。不善滅者。是定斷也。又智障有其三門。一是智障。所謂分別有無之心。二是體障。謂觀非有非無之解。立已能知。故曰體障。三是治想。謂妄識中合如正慧。若四五六地。斷除分別取有之心。入七地時。斷除分別取無之心。八地已上。斷除體障。前第七地。雖除分別有無之心。猶見己心。以為能觀。如為所觀。其所觀如不即心。能觀之心不即如。心如別故。心外求法。故有功用。法外立心。故有體障。從第七地入八地時。破捨此障。觀察如外由來無心。心外無如。如外無心。心不異如。心外無如。如不異心。故能如心泯同法界。廣大不動。以不異故。息外推求故捨功用。不復如外建立神智。故滅體障。體障滅故。名無障想。第三治想。至佛方滅。故入八地。雖無障想而有治想。從八地已上。無生忍體轉轉寂滅。令彼治想運運自亡。至佛乃窮。今此未盡。又若依頓教。一切煩惱本來自離。不可說即與不即。如法界體性經云。佛告文殊師利。汝依何教法。發菩提心。文殊言。教發我見心。何以故。我見際即是菩提故。若華嚴圓教。一切煩惱。不可說其體性。但約其用。即甚深廣大。以所障法一即一切。具足主伴。故能障惑亦如是也。是故不分使習種現。但如法界一得一切得。是故煩惱亦一即一切即也。普賢品明一障一切障。經云。以普賢眼。見一切眾生。皆已究竟矣。故知但了真心。無惑可斷。設有餘習。還以一心佛知見而治之。不入此宗。皆成權漸。以此懺罪。何罪不消。除三毒根。如翻大地。以此發行。何行不成。徹十地源。似窮海底。遊行奮迅。猶師子之王。自在翱翔。若金翅之鳥。 > Answer: There are two kinds of citta: first, the inherently pure citta; second, the pure citta freed from defilement. Although the inherent citta is originally pure, it becomes defiled without being defiled due to adventitious defilements. Practicing various antidotes, one attains freedom from defilement. It is not necessarily that there is defilement to be freed from, because it is inherently free. This is precisely severing without severing; although there is that which severs, there is nothing severed. This is the meaning of the complete severing of delusion. As an ancient master said: 'As for the characteristics of severing delusion, nature and characteristics must be unobstructed. Because that which severs is devoid of nature, it can be that which severs; because what is severed is originally empty, it becomes what is severed. If it were definitely existent, one would fall into permanence, because it could not be severed. If it were definitely non-existent, one would fall into annihilation, losing noble wisdom.' A verse in the Mūlamadhyamakakārikā says: / 'He who was able to teach this dependent origination / Excellently extinguished all conceptual proliferations.' / Clumsy salvation is not extinguishing excellently; skillful salvation is extinguishing excellently. Extinguishing excellently is severing without severing; not extinguishing excellently is definite severing. Furthermore, the cognitive obstacle has three gates: first is the cognitive obstacle, namely the citta that discriminates existence and non-existence; second is the substance obstacle, namely the understanding that contemplates neither existence nor non-existence, which, having established itself as capable of knowing, is called the substance obstacle; third is the notion of antidote, namely within the deluded consciousness conforming to the correct wisdom of suchness. On the fourth, fifth, and sixth bhūmis, one severs the citta that discriminates and grasps existence. When entering the seventh bhūmi, one severs the citta that discriminates and grasps non-existence. From the eighth bhūmi and above, one severs the substance obstacle. Prior to the seventh bhūmi, although the citta that discriminates existence and non-existence is eliminated, one still sees one's own citta as the subject of contemplation, and suchness as the object of contemplation. That suchness which is contemplated is not identical with citta, and the citta that is the subject of contemplation is not identical with suchness. Because citta and suchness are distinct, seeking dharma outside of citta, effort remains; establishing citta outside of dharma, the substance obstacle remains. When entering the eighth bhūmi from the seventh bhūmi, one breaks through and abandons this obstacle, contemplating that outside of suchness there has never been citta, and outside of citta there is no suchness: outside of suchness there is no citta, citta is not different from suchness; outside of citta there is no suchness, suchness is not different from citta. Therefore, suchness and citta dissolve into identity with the dharmadhātu, vast and unmoving. Because they are not different, external seeking ceases, and thus effort is abandoned; one no longer establishes divine wisdom outside of suchness, and therefore the substance obstacle is extinguished. Because the substance obstacle is extinguished, it is called the notion of being without obstacle. The third, the notion of antidote, is extinguished only upon reaching Buddhahood. Therefore, upon entering the eighth bhūmi, although free of the notion of obstacle, there is still the notion of antidote. From the eighth bhūmi and above, the substance of the patience of the non-arising of dharmas becomes increasingly tranquil and extinguished, causing those notions of antidote to subside naturally through successive movements, being completely exhausted only upon Buddhahood; here they are not yet ended. Furthermore, if according to the Sudden Teaching, all afflictions are originally free from defilement in themselves; one cannot speak of them as identical or not identical. As the Dharmadhātuprakṛty-asambheda-sūtra says: 'The Buddha asked Mañjuśrī: "Relying on what Dharma-teaching did you produce the bodhicitta?" Mañjuśrī said: "Relying on the citta of my own views. Why? Because the limit of my own views is bodhi."' If according to the Complete Teaching of the Huayan, one cannot speak of the substance and nature of all afflictions; but considering their function, it is profoundly deep, vast, and great. Because the dharmas obstructed are 'one is all' and complete with primary and secondary, the delusions that obstruct are likewise so. Therefore, one does not differentiate between dormant tendencies, residual habits, seeds, and active manifestations; just as in the dharmadhātu, once one is attained all are attained, so too with afflictions, once one is identical, all are identical. The 'Samantabhadra Chapter' explains that one obstacle is all obstacles. The sūtra says: 'With the eye of Samantabhadra, one sees all sentient beings as having already reached the ultimate.' Therefore we know that by merely comprehending the true citta, there is no delusion to be severed. Even if there are residual habits, one remedies them through the Buddha's knowledge and vision of the one mind. Not entering this source, all become provisional and gradual. By confessing sins with this, what sin is not extinguished? Eradicating the roots of the three poisons is like turning over the great earth. Generating practice with this, what practice is not accomplished? Penetrating the source of the ten bhūmis is like plumbing the bottom of the ocean. Wandering with vigor like a lion king, soaring freely like a garuḍa bird. > — English (machine translation) (machine translation) - [Previous: 82.6](https://indike.org/pramana/in.bauddha.taisho.2016.82.6) - [Next: 82.8](https://indike.org/pramana/in.bauddha.taisho.2016.82.8) - [Up: 82](https://indike.org/pramana/in.bauddha.taisho.2016.82) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.82.7](https://indike.org/pramana/in.bauddha.taisho.2016.82.7) · Pramāṇa