宗鏡錄 9.15.2

9.15.2

故云。 般若大故色大。 般若淨故色淨。 即是明也。 天下萬物。 唯人為貴。 七尺形骸。 不如靈智為貴。 所以觀之心貴。 心即是金。 又知依知正名光。 知一切法無一切法為明。 是以若於宗鏡纔有信入。 便生圓解。 能發真正菩提心。 更無過上。 是無等等心。 是最勝心。 是最實心。 止觀云。 發此心者。 能翻一一塵勞門。 即是八萬四千諸三昧門。 無明轉。 即變為明。 如融氷成水。 更非遠物。 不餘處來。 但一念心。 普皆具足。 如如意珠。 非有寶。 非無寶。 若謂無者。 即妄語。 若謂有者。 即邪見。 不可以心知。 不可以言辯。 眾生於此不思議不縛法中。 而思想作縛。 於無脫法中。 而求於脫。 是故起大慈悲。 興四弘誓。 拔兩苦。 與兩樂。 故名非縛非脫。 真正菩提心。 此發一菩提心。 即一切菩提心。 譬如良醫。 有一祕方。 總攝諸方。 阿伽陀藥。 功兼諸藥。 如食乳糜。 更無所須。 一切具足。 如如意珠。 乃至此一心。 是大中大。 上中上。 圓中圓。 滿中滿。 實中實。 真中真。 了義中了義。 玄中玄。 妙中妙。 不可思議中不可思議。 若能如此。 簡非顯是。 體權識實。 而發心者。 是一切諸佛種。 譬如金剛。 從金性生。 佛菩提心。 從大悲起。 是諸行先。 如服阿娑羅藥。 先用清水。 諸行中最。 如諸根中。 命根為最。 佛正法正行中。 此心為最。 如太子生。 具王儀相。 大臣恭敬。 有大聲名。 如迦陵頻伽鳥㲉中鳴聲。 已勝諸鳥。 此菩提心。 有大勢力。 如師子筋絃。 如師子乳。 如金剛鎚。 如那羅延箭。 具足眾寶。 能除貧苦。 如如意珠。 雖小懈怠。 小失威儀。 猶勝二乘功德。 舉要言之。 此心即具一切菩薩功德。 能成三世無上正覺。 若解此心。 任運達於止觀。 無發無礙即是觀。 其性寂滅即是止。 止觀即菩提。 菩提即止觀。 如上廣讚。 發此圓信菩提心人。 實為難有。 若凡夫外道。 迷於此心。 而為分段生死。 藏通二乘。 背於此心。 而作有餘涅槃。 乃至通教菩薩。 始發大乘之人。 體於此心。 只成自性之空。 別教菩薩。 至大乘之終。 悟於此心。 雖見不空為十法界之所依。 然即今未具。 猶假別修次第生起。 俱不能識知。 自心。 一念頓圓平等正性。 凡聖共有。 一際。 無差。 以不識故。 皆不能發此無上無等。 最勝廣大不可思議菩提之心。 所有悲願智行。 俱不具足。 若一發此心。 功德無際。 念念圓滿十波羅蜜。 故淨名經云。 維摩詰言。 然汝等。 便發阿耨多羅三藐三菩提心。 是即出家。 是即具足。 今宗鏡。 正為開示此心。 一一搜窮。 重重引證。 普為一切法界含生。 凡有心者。 願皆信受。 纔得信入。 法爾自然發此無上菩提之心。 便坐道場。 行同體大悲。 起無緣慈化。 是以十方諸佛。 讚了此心。 能發菩提者。 功德無盡。 如華嚴經云。 菩提心者。 猶如種子。 能生一切諸佛法故。 菩提心者。 猶如良田。 能長眾生白淨法故。 菩提心者。 猶如大地。 能持一切諸世間故。 菩提心者。 猶如淨水。 能洗一切煩惱垢故。 菩提心者。 猶如大風。 普於世間無所礙故。 菩提心者。 猶如盛火。 能燒一切諸見薪故。 菩提心者。 猶如淨日。 普照一切諸世間故。 菩提心者。 猶如盛月。 諸白淨法悉圓滿故。 菩提心者。 猶如明燈。 能放種種法光明故。 菩提心者。 猶如淨目。 普見一切安危處故。 菩提心者。 猶如大道。 普令得入大智城故。 菩提心者。 猶如正濟。 令其得離諸邪法故。 菩提心者。 猶如大車。 普能運載諸菩薩故。 菩提心者。 猶如門戶。 開示一切菩薩行故。 菩提心者。

Therefore, it is said: “Because prajñā is great, form is great; because prajñā is pure, form is pure.” That is precisely luminosity. Among the ten thousand things under heaven, only humanity is noble; a seven-foot bodily frame is not as noble as spiritual wisdom. Thus, examining it, citta is noble, and citta is gold itself. Furthermore, knowing the dependent and knowing the primary is called “light”; knowing that all dharmas are devoid of all dharmas is called “luminosity.” Therefore, if one only has faith and entry into the mirror of the source, complete understanding immediately arises, and one is able to bring forth the true and authentic bodhicitta, than which none is higher, the peerless mind, the most supreme mind, the truest mind. The *Zhiguan* says: “One who brings forth this mind can overturn each and every gate of afflictive toil, which are then the eighty-four thousand gates of samādhi. When avidyā is transformed, it immediately changes into luminosity, like ice melting into water. It is not at all a distant thing, nor does it come from somewhere else; in merely a single thought-moment of citta, all is ubiquitously complete. It is like the wish-fulfilling jewel: it does not possess gems, nor is it devoid of gems. If one says it lacks them, that is false speech; if one says it possesses them, that is wrong view. It cannot be known through citta, nor can it be debated with words. Sentient beings, in this inconceivable and unbonded dharma, produce bondage through conceptual thought, and in that which is devoid of liberation, they seek liberation. Therefore, one gives rise to great compassion, raises the four universal vows, uproots both sufferings, and bestows both joys; hence it is called neither bonded nor liberated, the true and authentic bodhicitta.” When this single bodhicitta is generated, it is all bodhicittas. It is like a good physician having one secret prescription that gathers together all prescriptions; like agada medicine, its efficacy embraces all medicines; like eating milk-porridge, there is no further need for anything else; everything is complete, like a wish-fulfilling jewel. And so this one mind is the greatest of the great, the highest of the high, the roundest of the round, the fullest of the full, the truest of the true, the realest of the real, the definitive meaning within definitive meanings, the mystery within mysteries, the marvel within marvels, the inconceivable within the inconceivable. If one is able to generate the mind in this way, discarding the false and revealing the true, realizing the provisional and recognizing the ultimate, then one is the seed of all buddhas. Just as a diamond is produced from the nature of gold, the bodhicitta of the buddhas arises from great compassion. It is foremost among all practices: just as in taking asara medicine, one first uses clear water, so it is the supreme among all practices; just as among all sense faculties, the life faculty is supreme, so within the right Dharma and right practice of the buddhas, this mind is supreme. Like a prince born with the marks of royal deportment, whom the ministers revere and who possesses great renown; like the cry of a kalaviṅka bird while still within the shell, which already surpasses all other birds—this bodhicitta has great power and influence: like strings of lion-sinew, like lion's milk, like a vajra mallet, like a Nārāyaṇa arrow. Endowed with all treasures, it can eliminate poverty and suffering, like a wish-fulfilling jewel. Even if one is slightly lax or slightly violates deportment, one still surpasses the merits of the two vehicles. In brief, this mind is endowed with all the virtues of a bodhisattva and can accomplish the unexcelled right awakening of the three periods of time. If one understands this mind, one naturally arrives at śamatha and vipaśyanā: having no rising and no obstruction is vipaśyanā; its nature being calm and extinguished is śamatha. Śamatha and vipaśyanā are bodhi; bodhi is śamatha and vipaśyanā. As praised extensively above, a person who brings forth such complete faith and bodhicitta is truly rare to find. Ordinary beings and non-Buddhists are deluded about this citta and undergo fragmented birth and death. The two vehicles of the Piṭaka and Shared Teachings turn their backs on this citta and produce nirvāṇa with remainder. Furthermore, bodhisattvas of the Shared Teaching, who are beginners in the Mahāyāna, realize this citta merely as emptiness of self-nature. Bodhisattvas of the Distinct Teaching, reaching the culmination of the Mahāyāna, awaken to this citta; though they see the non-empty as that upon which the ten dharmadhātus rely, it is not yet complete in the present moment, still relying on distinct cultivation to arise sequentially. None of them can recognize and know that their own citta, in a single thought-moment, is the頓-complete, equal, and right nature, shared by ordinary beings and sages alike, of a single limit and without distinction. Because they do not recognize it, none of them can generate this unexcelled, peerless, most supreme, vast, and inconceivable bodhicitta. All of their compassionate vows, wisdom, and practices are incomplete. If one generates this mind even once, its merit is boundless, fulfilling the ten pāramitās in thought-moment after thought-moment. Therefore, the *Vimalakīrti-nirdeśa* says: “Vimalakīrti said, ‘However, if you all simply generate the mind of anuttarā-samyak-saṃbodhi, that is precisely leaving home; that is precisely completeness.’” Now this mirror of the source is precisely meant to reveal this citta, searching it out exhaustively one by one and citing proofs layer upon layer, universally for all sentient beings in the dharmadhātu who possess a mind, wishing that all may faithfully accept it. The moment one attains faith and enters, one naturally and spontaneously generates this unexcelled bodhicitta, immediately sits in the bodhimanda, practices great compassion of identical substance, and gives rise to transformation through unconditioned kindness. Therefore, the buddhas of the ten directions praise the inexhaustible merit of one who understands this citta and can generate bodhi. As the *Avataṃsakasūtra* says: “Bodhicitta is like a seed, because it can produce all buddha-dharmas. Bodhicitta is like a fertile field, because it can grow the pure, white dharmas of sentient beings. Bodhicitta is like the great earth, because it can sustain all worlds. Bodhicitta is like pure water, because it can wash away all stains of kleśa. Bodhicitta is like a great wind, because it is unobstructed throughout the worlds. Bodhicitta is like a blazing fire, because it can burn the firewood of all views. Bodhicitta is like a pure sun, because it universally illuminates all worlds. Bodhicitta is like a full moon, because all pure, white dharmas are perfected by it. Bodhicitta is like a bright lamp, because it can emit the light of various dharmas. Bodhicitta is like pure eyes, because it universally sees all places of safety and danger. Bodhicitta is like a great highway, because it universally enables entry into the city of great wisdom. Bodhicitta is like a right ford, because it enables departure from all wrong dharmas. Bodhicitta is like a great cart, because it can universally transport all bodhisattvas. Bodhicitta is like a doorway, because it opens and displays all bodhisattva practices. Bodhicitta…”