宗鏡錄 95.17

95.17

大乘本生心地觀經云。爾時文殊師利菩薩白佛言。世尊。如佛所說。過去已滅。未來未至。現在不住。三世所有一切心法。本性皆空。彼菩提心。說何名發。善哉世尊。願為解說。斷諸疑網。令趣菩提。佛告文殊師利。善男子。諸心法中。起眾邪見。為欲除斷六十二見種種見故。心心所法。我說為空。如是諸見。無依止故。譬如叢林。蒙密茂盛。師子白象。虎狼惡獸。潛住其中。毒發害人逈絕行跡。時有智。者以火燒林。因林空故。諸大惡獸。無復遺餘。心空見滅。亦復如是。乃至善男子。以是因緣。服於空藥除邪見已。自覺悟心。能發菩提。此覺悟心。即菩提心。無有二相。善男子。自覺悟心。有四種義。云何為四。謂諸凡夫。有二種心。諸佛菩薩。有二種心。善男子。凡夫二心。其相云何。一者眼識。乃至意識。同緣自境。名自悟心。二者離於五根心心所法。和合緣境。名自悟心。善男子。賢聖二心。其相云何。一者觀真實理智。二者觀一切境智。善男子。如是四種。名自悟心。釋曰。凡夫二心者。一根境同緣心。此則和合而生。無有自體。凡夫執實。故說為空。二離根境心。即是真心。不從緣生。若了此心。即真發菩提之道。賢聖二心者。一理智心。即第一義諦。空有兩亡。性相俱寂。二境智心。即隨緣俗諦。真俗雙照。理事相含。若入宗鏡之中。總前凡聖四心。或入相資門。若聖若凡。交徹無礙。或入相泯門。若一若多。冥同性海。

The Dacheng bensheng xindi guan jing states: "At that time, Mañjuśrī Bodhisattva said to the Buddha: 'World-Honoured One, as the Buddha has said: the past is already extinguished, the future has not yet arrived, and the present does not abide. All mental dharmas in the three times are by original nature completely empty. In what sense is that bodhicitta said to be generated? Excellent, World-Honoured One! We pray that you will explain it, severing all nets of doubt and causing beings to advance toward bodhi.' The Buddha told Mañjuśrī: 'Noble man, among all mental dharmas, various false views arise. In order to eliminate and cut off the sixty-two views and all kinds of views, I have taught that citta and caitasika dharmas are empty. This is so that such views will have nothing to depend upon. For example, in a dense and luxuriant jungle, lions, white elephants, tigers, wolves, and ferocious beasts lurk; their venom breaks out to harm people, cutting off all footpaths. At that time, a wise person burns the forest with fire. Because the forest is emptied, none of the great ferocious beasts remain. That the mind is empty and views are extinguished is also like this.' ... Up to: 'Noble man, due to these causes and conditions, having taken the medicine of emptiness and eliminated false views, the self-awakened mind can generate bodhi. This awakened mind is precisely the bodhicitta; it has no two characteristics. Noble man, the self-awakened mind has four meanings. What are the four? Ordinary beings have two kinds of mind, and Buddhas and bodhisattvas have two kinds of mind. Noble man, what are the characteristics of the two minds of ordinary beings? First, the eye consciousness up to the mental consciousness (manovijñāna) together cognize their own objects; this is called the self-awakened mind. Second, citta and caitasika dharmas, separated from the five faculties, unite to cognize objects; this is called the self-awakened mind. Noble man, what are the characteristics of the two minds of the noble and holy ones? First is the wisdom that contemplates the real principle. Second is the wisdom that contemplates all objects. Noble man, such four kinds are called the self-awakened mind.'" Explanation: "Regarding the two minds of ordinary beings: The first is the mind where faculties and objects cognize together. This is produced through combination and has no self-substance. Ordinary beings grasp it as real, so it is taught to be empty. The second is the mind separated from faculties and objects; this is the true mind, which is not produced from conditions. If one understands this mind, this is truly the path of generating bodhi. Regarding the two minds of the noble and holy ones: The first is the mind of the wisdom of principle, which is the ultimate truth: both emptiness and existence are vanished, and both nature and characteristics are utterly tranquil. The second is the mind of the wisdom of objects, which is the conventional truth following conditions: it illuminates both the real and the conventional, and principle and phenomena mutually contain each other. If one enters into the Mirror of the Source, gathering together the four minds of ordinary and holy beings: either one enters the gate of mutual assistance, where the holy and the ordinary interpenetrate without obstruction; or one enters the gate of mutual dissolution, where the one and the many silently merge into the ocean of nature."