[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) › 94.37 # 宗鏡錄 94.37 宗鏡錄 94.37 - **Language:** Classical Chinese ### [94.37](https://indike.org/pramana/in.bauddha.taisho.2016.94.37) 須真天子經云。須真天子。問文殊師利。菩薩。不從三脫門而求道耶。文殊答言。天子。不可從空而成道。亦不可於無相而成道。亦不可於無願而成道也。所以者何。於是中無心意識。念亦無動故。有心意識念念動者。乃成其道也。釋曰。若取三解脫門作證者。即是溺實際之海。背靈覺之原。遺性徇空。何成大道。若直了神解心性。念念菩提果圓。不墮斷見之邪無。豈涉常見之實有。介爾起意。大用現前。無得無依。非取非捨。從真起行。體用相收。以行契真。卷舒一際。可謂心心合道。念念冥真矣。故還原觀云。用則波騰海沸。全真體以運行。體則鏡淨水澄。舉隨緣而會寂。斯則不離體之用。用乃波騰。不離用之體。體常湛寂。體雖湛寂。常在萬緣。用雖波騰恒冥一際。 > The Xuzhen tianzi jing says: 'The devaputra Xuzhen asked Mañjuśrī: "Does a bodhisattva not seek the path through the three doors of deliverance?" Mañjuśrī replied: "Devaputra, one cannot accomplish the path through emptiness, nor can one accomplish the path through signlessness, nor can one accomplish the path through wishlessness. Why is that? Because within these there is no citta, manas, or vijñāna, and thought does not move either. Only when there are citta, manas, and vijñāna, and thought moves in every moment, can one accomplish that path."' / Exegesis: If one takes the three doors of deliverance as realization, one drowns in the ocean of the reality-limit, turns one's back on the source of numinous awakening, abandons the nature and pursues emptiness—how could one accomplish the great path? If one directly understands the mental nature of spiritual comprehension, in thought after thought the fruit of bodhi is perfected: one does not fall into the deviant non-existence of the view of annihilation, so how could one step into the substantial existence of the view of permanence? With the slightest stirring of intention, the great function manifests before one: nothing to be attained and nothing to rely upon, neither grasping nor rejecting. Arousing practice from the real, substance and function encompass each other; tallying with the real through practice, folding and unfolding are on a single plane. It can truly be said that mind after mind unifies with the path, and thought after thought merges with the real. Therefore the Contemplation on Returning to the Source says: 'In its function, waves surge and the ocean boils, operating entirely by virtue of the true substance; in its substance, the mirror is clean and the water is clear, uniting in quiescence whenever following conditions.' This is the function that does not depart from substance—and function is the surging waves; this is the substance that does not depart from function—and substance is eternally calm and quiescent. Although substance is calm and quiescent, it is constantly present across myriad conditions; although function is surging waves, it eternally merges on a single plane. > — English (machine translation) (machine translation) - [Previous: 94.36](https://indike.org/pramana/in.bauddha.taisho.2016.94.36) - [Next: 94.38](https://indike.org/pramana/in.bauddha.taisho.2016.94.38) - [Up: 94](https://indike.org/pramana/in.bauddha.taisho.2016.94) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.94.37](https://indike.org/pramana/in.bauddha.taisho.2016.94.37) · Pramāṇa