[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) › 84.20 # 宗鏡錄 84.20 宗鏡錄 84.20 - **Language:** Classical Chinese ### [84.20](https://indike.org/pramana/in.bauddha.taisho.2016.84.20) 答。般若有二種。一真實常住般若。二觀照有用般若。若真實般若。性遍一切處。寂而常照。唯一真心。不分能所。即不同世間頑境以為所照。亦不同偏小妄心以為所照。又亦不同假立真如以為所照。今則一體潛通。心心互照。以無心外境。亦無境外心。以心是境心。境是心境故。如是融鎔。豈非般若乎。所以云色無邊故。般若無邊。故知離色無心。離心無色。如般若經云。復次勇猛。菩薩摩訶薩。應如是行。色非所緣。何以故。一切法無所緣。無有小法可取故。彼若是可取。此則是所緣。如是勇猛。非色行色。乃至非識行識。勇猛。一切法不行。故非色見。亦非識見。乃至非識知。亦非可見。若色至識。非知非見。是名般若波羅蜜。又文殊般若經云。文殊師利白佛言。世尊。修般若波羅蜜時。不見法是應住。是不應住。亦不見境界可取捨相。何以故。如諸如來。不見一切法境界相故。乃至不見諸佛境界。況取聲聞緣覺凡夫境界。不取思議相。亦不取不思議相。不見諸法有若干相。自證空法不可思議。如是菩薩摩訶薩。皆已供養無量百千萬億諸佛。種諸善根。乃能於是甚深般若波羅蜜。不驚不怖。又云。復次修般若波羅蜜時。不見凡夫相。不見佛法相。不見諸法有決定相。是為修般若波羅蜜。 > Answer: There are two kinds of prajñā: first, real, eternally abiding prajñā; second, contemplative, functional prajñā. As for real prajñā, its nature pervades all places; serene yet ever illuminating, it is solely the one true citta, without division into subject and object. Thus it is not like the inert objects of the world being that which is illuminated, nor is it like the deluded citta of the biased and lesser being that which is illuminated, nor is it like provisionally established tathatā being that which is illuminated. Now, with a single substance underlying and connecting throughout, citta and citta illuminate each other, because there are no cognitive objects outside the citta, nor is there any citta outside cognitive objects, for citta is the citta of objects, and objects are the objects of citta. Blended and fused in this way, how could it not be prajñā? Therefore it is said: "Because form is boundless, prajñā is boundless." Hence we know that apart from form there is no citta, and apart from citta there is no form. As the Prajñā Sūtra says: "Furthermore, Yūrnaya, a bodhisattva-mahāsattva should practice like this: form is not an object of cognition (ālambana). Why is that? All phenomena are without an object of cognition, because not even a slight phenomenon can be grasped. If that were graspable, this would be an object of cognition. In this way, Yūrnaya, it is not by form that one practices form, up to: it is not by vijñāna that one practices vijñāna. Yūrnaya, because all phenomena do not practice, it is not seen by form, nor is it seen by vijñāna, up to: it is neither known by vijñāna, nor can it be seen. If from form up to vijñāna it is neither known nor seen, this is called prajñāpāramitā." Also, the Mañjuśrī-prajñā Sūtra says: "Mañjuśrī addressed the Buddha, saying: 'World-Honoured One, when cultivating prajñāpāramitā, one does not see phenomena as that in which one should dwell or in which one should not dwell; nor does one see any characteristic of objects that can be accepted or rejected. Why is that? Because like all tathāgatas, one does not see the characteristic of objects of any phenomena, up to not seeing the realm of the Buddhas, let alone grasping the realms of śrāvakas, pratyekabuddhas, or ordinary persons. One does not grasp the characteristic of the conceivable, nor does one grasp the characteristic of the inconceivable. One does not see phenomena as having various characteristics; one's own realization of the empty Dharma is inconceivable. Such bodhisattva-mahāsattvas have all already made offerings to immeasurable hundreds of thousands of myriads of koṭis of Buddhas and planted all roots of goodness; only then are they able to be without alarm and without fear with respect to this very deep prajñāpāramitā.' It also says: 'Furthermore, when cultivating prajñāpāramitā, one does not see the characteristics of ordinary persons, one does not see the characteristics of Buddha-dharma, and one does not see phenomena as having determinate characteristics. This is cultivating prajñāpāramitā.'" > — English (machine translation) (machine translation) - [Previous: 84.19](https://indike.org/pramana/in.bauddha.taisho.2016.84.19) - [Next: 84.21](https://indike.org/pramana/in.bauddha.taisho.2016.84.21) - [Up: 84](https://indike.org/pramana/in.bauddha.taisho.2016.84) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.84.20) — English, machine translation ## Linked texts (1) - [大寶積經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.ratnakuta.maharatnakuta*zh-bodhiruci-tang.115.54) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.84.20](https://indike.org/pramana/in.bauddha.taisho.2016.84.20) · Pramāṇa