[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) › 9.17 # 宗鏡錄 9.17 宗鏡錄 9.17 - **Language:** Classical Chinese ### [9.17](https://indike.org/pramana/in.bauddha.taisho.2016.9.17) 答。若約橫論。隨根所證。有四種菩提。若約竪論。依初中後。有三種菩提。又發有二種。一是起發。二是開發。起發即一乘十信之首。開發即一乘十住之初。今所讚者。是四種之中。依上上根。佛之菩提。若宗鏡所讚。多取圓信起發之發。若引華嚴。或是初住開發之發。又今論發者。不依人依法。頓悟自心。萬行圓足。故稱曰發。如華嚴論云。發心有二。一有久從生死苦。厭苦發心。有得三乘。一乘之果。名自覺聖智。亦名佛智。自然智。無師智。二依先覺者。勸令知苦本。方能發心。夫發心者。又有此二種。若言要依先佛發心者。即有常過。即同外道常見。即先覺者。以誰為師。轉轉相承。不離常見。若有古時常佛為展轉之師。即古佛自體自真。不隨妄者。即不可踐其古跡。為真自常真。不可以真隨生死故。即生死是常生死。佛自是常佛故。若也眾生定有生死者。生死自常生死。不可得成真故。此是斷見。此二種俱非。不離斷常也。為一切眾生生死無性。本無生死。橫計生死。本非生死。一切諸佛本無自性故。實無菩提。亦無涅槃。而眾生妄謂諸佛。有菩提涅槃。若有眾生能如是知者。名為發心。名為諸佛。名為見道。而能開悟一切眾生。是達無明者。無明本無。諸佛亦無。名為覺者。但以無依無住。無體無性妙智。能隨響應。對現色身。能以此理教化眾生。名為大悲。故不可有得有證。有忻有厭。有取有捨。有古有今。有真有假。發菩提心也。如是發菩提心。不為長夜無明之所覆故。又云。善財白德雲比丘言。我已發無上菩提心者。已於文殊師利所。發菩提心。為知菩提無證修。無所求故。但求菩薩。方便三昧加行。其菩提心。自然明白無垢。猶如空中有雲。雲亡其虛空自空。不復云求虛空也。以明但修菩薩三昧觀照。以治執障。然菩提心。無有修作留除之體。在凡不減。在聖不增。是故今以妙峯山。像以止觀二門。七菩提之助顯。方便。菩提。心自明白。及至菩提明白。即菩薩行諸三昧。自是菩提。不復別有菩提。而自明白。以明菩薩處於世間修諸萬行。世間萬行。乃至菩提。涅槃。性自離故。以將此法。教化迷流。不了此者。而令悟達性空無垢之智。以淨諸業。令苦不生。名為大悲。猶如化人教化幻士。以智觀業。隨時隨根。十方等利。無心意識。智幻利生。以此義故。但求菩薩一切諸行。以明即行是菩提。一切無生滅。故云我已發無上菩提心者。以明信心菩提。雖未有三昧加行顯發。已知無所修無所求故。今求菩薩行者。以明方便三昧相印。方明。行及菩提。如實無二。於此之中。不可說言。諸行無常。是生是滅。如此經云。一切法不生。一切法不滅。若能如是解。諸佛當現前。是知菩提之心。不生不滅。無得無依。所云求菩薩行者。是方便顯發。當顯發之時。則理行無二。所以般若會中。舍利弗念。須菩提。依何法門。善說般若。須菩提云。我以無依故。辯說如是。諸佛弟子。若於一切無依。皆法爾如是。非我能為。亦如妙善堂中天鼓說法。稱為無依印法門。故古偈云。識心達本如如佛。畢竟無依自在人。 > Answer: If discussed horizontally according to what is realized following \[different\] faculties, there are four kinds of bodhi. If discussed vertically according to the beginning, middle, and end, there are three kinds of bodhi. Furthermore, there are two kinds of "arousing \[the mind\]": the first is initiating, and the second is unfolding. Initiating is the head of the Ten Faiths of the One Vehicle; unfolding is the beginning of the Ten Abodes of the One Vehicle. What is praised here, among the four kinds, is the bodhi of the Buddhas based on the uppermost faculties. If we speak of what is praised in the Mirror of the Source, it mostly takes the arousing of initiating in perfect faith. If quoting the Avataṃsaka, it perhaps refers to the arousing of unfolding at the initial abode. Furthermore, in discussing "arousing" here, it does not rely on persons or rely on dharmas; suddenly awakening to one's own citta, the ten thousand practices are fully perfected, and therefore it is called "arousing." As the Huayan lun says: "There are two kinds of arousing the mind: First, there are those who, having long suffered the distress of saṃsāra, weary of suffering and arouse the mind; some attain the fruit of the three vehicles or the One Vehicle, which is called the noble knowledge of self-realization, and is also called Buddha-knowledge, spontaneous knowledge, and teacherless knowledge. Second, relying on those who have awakened prior, being exhorted to understand the root of suffering, they are only then able to arouse the mind. Now, in arousing the mind, there are these two kinds. If one claims that one must rely on previous Buddhas to arouse the mind, then there is the error of eternalism, which is identical with the eternalist views of the non-Buddhists. For by whom was that prior awakened one taught? Transmitted in turn, it does not depart from the view of eternalism. If there were an ancient eternal Buddha as the teacher through transmission, then if that ancient Buddha's own substance is intrinsically true and does not follow delusion, one could not tread in his ancient footsteps. Because the true is intrinsically ever-true, the true cannot follow saṃsāra; hence saṃsāra would be eternally saṃsāra, and the Buddha intrinsically eternally Buddha. If sentient beings definitely had saṃsāra, saṃsāra would be intrinsically eternally saṃsāra, and could never become true; this is the view of annihilationism. Both of these are incorrect; they do not depart from annihilationism and eternalism. Because the saṃsāra of all sentient beings is without nature, originally there is no saṃsāra; falsely conceiving saṃsāra, originally it is not saṃsāra. Because all Buddhas originally lack svabhāva, in reality there is no bodhi and also no nirvāṇa; yet sentient beings falsely claim that the Buddhas possess bodhi and nirvāṇa. If there are sentient beings who can know like this, they are called having aroused the mind, are called Buddhas, and are called having seen the path; and they are able to enlighten all sentient beings. This is one who has penetrated avidyā; avidyā is originally non-existent, and the Buddhas are also non-existent: such a one is called an awakened one. Merely by means of wonderful wisdom that is non-reliant and non-abiding, devoid of substance and devoid of nature, being able to respond like an echo and manifest bodily forms, and being able to teach and transform sentient beings with this principle—this is called great compassion. Therefore, one cannot arouse the bodhicitta with attainment and realization, with longing and revulsion, with taking and discarding, with ancient and modern, or with true and false. Arousing the bodhicitta in this way is not covered by the avidyā of the long night." It also says: "Sudhana said to the monk Megha: 'I have already aroused the mind toward unexcelled bodhi'—he had already aroused the bodhicitta at the dwelling of Mañjuśrī. Because he knew that bodhi is devoid of realization or cultivation and devoid of anything to be sought, he merely sought the bodhisattva's preparatory practice of expedient samādhi. His bodhicitta naturally became luminous and undefiled, just as when there are clouds in space, when the clouds perish, space is naturally empty, and one no longer speaks of seeking empty space. This clarifies that one merely cultivates the bodhisattva's contemplative illumination of samādhi to cure grasping and obstructions; yet the bodhicitta has no substance that is cultivated, produced, retained, or removed: it is not decreased in ordinary beings and not increased in the sages. For this reason, taking Mount Sucaru now as an image of the two gates of śamatha and vipaśyanā, aided and made manifest by the seven factors of bodhi, through expedients, bodhicitta naturally becomes clear and bright. When it reaches the point where bodhi is clear and bright, then the various samādhis practiced by the bodhisattva are intrinsically bodhi itself; there is no longer a distinct bodhi that becomes clear and bright on its own. This clarifies that when a bodhisattva dwells in the world cultivating the ten thousand practices, the world's ten thousand practices, up to bodhi and nirvāṇa, are by nature intrinsically detached. Using this Dharma to teach and transform the deluded masses who do not comprehend this, causing them to awaken to and penetrate the undefiled wisdom of the emptiness of nature so as to purify all karmas and prevent suffering from arising, is called great compassion. It is just like an illusory person teaching and transforming a magical phantom. Contemplating karma with wisdom, conforming to the time and conforming to faculties, equally benefiting the ten directions, devoid of citta, manas, and vijñāna, magical wisdom benefits sentient beings. By this meaning, one merely seeks all the practices of the bodhisattva, to clarify that practice itself is bodhi, completely free of arising and ceasing. Therefore it says, 'I have already aroused the mind toward unexcelled bodhi,' to clarify that although the bodhi of faith has not yet been made manifest through the preparatory practice of samādhi, one already knows there is nothing to cultivate and nothing to seek. Now seeking the bodhisattva's practices clarifies that when expedient means and samādhi seal each other, only then is it understood that practice and bodhi are truly non-dual. In this, one cannot say that all conditioned phenomena are impermanent, being arising and being ceasing. As this sūtra says: 'All dharmas do not arise; all dharmas do not cease. If one can understand in this way, the Buddhas will appear before one.' From this we know that the mind of bodhi does not arise and does not cease, is without attainment and without reliance. What is called seeking the bodhisattva's practices is an expedient manifestation; at the very time of manifestation, then principle and practice are non-dual. For this reason, in the assembly of Prajñā, Śāriputra thought: 'Relying on what Dharma-gate does Subhūti so skillfully expound prajñā?' Subhūti said: 'Because I am without reliance, I discourse like this. If all disciples of the Buddha are without reliance in regard to all things, all are naturally so by Dharma; it is not something I can do.' It is also like the celestial drum preaching the Dharma in the Hall of Wonderful Goodness, which is called the non-reliant seal Dharma-gate. Thus an ancient gāthā says: 'Recognizing citta and penetrating the root is the Buddha of suchness; / Ultimately without reliance is the liberated person.'" > — English (machine translation) (machine translation) - [Previous: 9.16](https://indike.org/pramana/in.bauddha.taisho.2016.9.16) - [Next: 9.18](https://indike.org/pramana/in.bauddha.taisho.2016.9.18) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2016.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.9.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.9.17](https://indike.org/pramana/in.bauddha.taisho.2016.9.17) · Pramāṇa