[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) › 87.8 # 宗鏡錄 87.8 宗鏡錄 87.8 - **Language:** Classical Chinese ### [87.8](https://indike.org/pramana/in.bauddha.taisho.2016.87.8) 答。由能執亂滅時。爾時入無間。故受此名。此入無間。即是菩薩世間第一法位。乃至五位。第一資糧位。初學唯識。為發心之始。第一發心分。依止大菩提而發心故。菩薩善生。有四義。一種子勝。以菩提心為種子故。二生母勝。以般若波羅蜜為生母故。三胎藏勝。以福智二聚住持為胎藏故。四乳母勝。以大悲長養為乳母故。第二通達位頌曰。已知義類性。善住唯心光。現見法界故。解脫於二相。論曰。此位由解一切諸義。唯是意言為性。則了一切諸義。悉是心光。菩薩爾時。名善住唯識。從彼後現見法界。了達所有二相。即解脫能執所執。第三見道位頌曰。心外無有物。物無心亦無。以解二無故。善住真法界。論曰。此位如彼現見法界故。解心外無有所取物。所取物無故。亦無能取心。由離所取能取二相故。應知善住法界自性。第四修道位頌曰。無分別智力。恒平等遍行。為壞過聚體。如藥能除毒。論曰。此位菩薩。入第一義智轉依已。以無分別智恒平等作。及遍處行。何以故。為壞依止依他性熏習稠林過聚相故。此智力。譬如阿伽陀藥。能除一切眾毒。第五究竟位頌曰。緣佛善成法。心根安法界。解念唯分別。速窮功德海。論曰。緣佛善成法者。諸菩薩。於佛善成立一切妙法中。作總聚緣故。 > Answer: Because when the confusion of the grasper is extinguished, one immediately enters without interval; therefore it receives this name. This entering without interval is the bodhisattva's stage of supreme worldly dharmas (laukikāgradharma). And so forth, down to the five stages: The first is the stage of provisions (sambhāramārga). Initially studying consciousness-only marks the beginning of generating the aspiration (bodhicitta); it is the division of the initial generation of aspiration, because one generates the aspiration in reliance upon great bodhi. The bodhisattva's noble birth has four meanings: first, the seed is superior, because bodhicitta serves as the seed; second, the birth mother is superior, because prajñāpāramitā serves as the birth mother; third, the womb is superior, because the maintenance of the two collections of merit and wisdom serves as the womb; fourth, the wet nurse is superior, because nurturing by great compassion serves as the wet nurse. The verse for the second, the stage of penetration (nirvedhabhāgīya), states: / 'Having known the nature of the categories of objects, / One well abides in the radiance of mind-only; / Because one directly sees the dharmadhātu, / One is liberated from the two characteristics.' / The treatise says: In this stage, through understanding that all objects have only the speech of the mind as their nature, one then understands that all objects are merely the radiance of the mind. The bodhisattva at that time is called 'well abiding in consciousness-only'. After that, directly seeing the dharmadhātu, they penetrate all the two characteristics and are liberated from the grasper and the grasped. The verse for the third, the path of seeing (darśanamārga), states: / 'Outside the mind there are no things; / Since things are absent, the mind is also absent; / Through understanding the non-existence of both, / One well abides in the true dharmadhātu.' / The treatise says: In this stage, because they directly see the dharmadhātu as such, they understand that outside the mind there are no grasped objects; because grasped objects do not exist, the grasping mind also does not exist. Through freedom from the two characteristics of the grasped and the grasper, one should know that they well abide in the self-nature of the dharmadhātu. The verse for the fourth, the path of cultivation (bhāvanāmārga), states: / 'The power of non-conceptual wisdom / Constantly acts with equality and universal reach; / In order to destroy the substance of accumulated faults, / Like medicine capable of dispelling poison.' / The treatise says: The bodhisattva in this stage, having entered the transformation of the basis of supreme wisdom, constantly acts with equality and engages in universal reach through non-conceptual wisdom. Why? In order to destroy the characteristics of accumulated faults in the dense forest of habitual tendencies that rely on the other-dependent nature. The power of this wisdom is like the agada medicine, which can dispel all poisons. The verse for the fifth, the ultimate stage, states: / 'Taking the Buddha's well-established Dharma as object, / The root of mind rests in the dharmadhātu; / Understanding that thoughts are mere conceptual discrimination, / One swiftly exhausts the ocean of merit.' / The treatise says: 'Taking the Buddha's well-established Dharma as object' means that the bodhisattvas form an aggregate object-cognition among all the wondrous dharmas well established by the Buddha. > — English (machine translation) (machine translation) - [Previous: 87.7](https://indike.org/pramana/in.bauddha.taisho.2016.87.7) - [Next: 87.9](https://indike.org/pramana/in.bauddha.taisho.2016.87.9) - [Up: 87](https://indike.org/pramana/in.bauddha.taisho.2016.87) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.87.8](https://indike.org/pramana/in.bauddha.taisho.2016.87.8) · Pramāṇa