[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) › 96.30 # 宗鏡錄 96.30 宗鏡錄 96.30 - **Language:** Classical Chinese ### [96.30](https://indike.org/pramana/in.bauddha.taisho.2016.96.30) 守護國主陀羅尼經云。爾時世尊。告一切法自在王菩薩摩訶薩言。此深三昧。以菩提心而為其因。以大慈悲而為根本。方便修習無上菩提。以為究竟。善男子。此中何者名為菩提。善男子。欲知菩提。當了自心。若了自心。即了菩提。何以故。心與菩提。真實之相。畢竟推求。俱不可得。同於虛空。故菩提相。即虛空相。是故菩提無所證相。無能證相。亦無能所契合之相。何以故。菩提畢竟無諸相故。善男子。以一切法。即虛空相。是故菩提畢竟無相。爾時一切法自在王菩薩復白佛言。世尊。若此菩提同虛空。一切智體當何所求。云何證得菩提現前。一切智智當於何生。佛告一切法自在王菩薩言。善男子。一切智體。當於心求。一切智智。及與菩提。從心而生。何以故。心之實性。本清淨故。善男子。此心之性。不在內。不在外。不在中間。善男子。一切如來說此心相。非青非黃。非赤非白。非紅非紫。亦非金色。非長非短。非圓非方。非明非暗。非男非女。非非男女。亦復非是亦男亦女。善男子。此心非欲界性。非色界性。非無色界性。非天龍。非夜叉。非乾闥婆。非阿脩羅。非迦樓羅。非緊那羅。非摩睺羅伽。人。非人等。一切同類。善男子。此心不住於眼。亦復不住耳鼻舌身意。於三世中。亦不可見。何以故。此心同於虛空相故。以是義故。遠離一切麁細分別。何以故。此虛空性。即心性故。如其心性。即菩提性。如菩提性。即陀羅尼性。善男子。是故此心。虛空菩提。陀羅尼性。無二無二分。無別無斷。如是一切。皆以大慈大悲而為根本。方便波羅蜜之所攝受。善男子。是故當知。我今於此諸菩薩等大眾之中。說如是法。為淨廣大菩提心故。為令一切了自心故。是故。一切法自在王。若有善男子善女人。欲知菩提真實性者。當了自心。如其心性。即菩提性。云何而能了知心性。謂此心性。於一切相。若形若顯。乃至若五陰。若六入。若十二處。若十八界。如是等法。觀察推求竟不可得。善男子。若諸菩薩如是了知。即得成就第一清淨法光明門。住此門已。任運得此不可思議一切智智。諸佛境界甚深三昧。 > The \*Dhāraṇī of Protecting the Sovereign of the Realm Sūtra\* says: 'At that time the World-Honoured One addressed the bodhisattva-mahāsattva Sovereign King of All Dharmas: "This profound samādhi takes the bodhicitta as its cause, takes great loving-kindness and compassion as its root, and cultivates unexcelled bodhi through expedient means as its ultimate fruition. Good son, what herein is called bodhi? Good son, if you wish to know bodhi, you should understand your own citta. If you understand your own citta, you immediately understand bodhi. Why is this? When the real characteristics of citta and bodhi are investigated to the ultimate, neither can be found, being identical to empty space. Therefore, the characteristic of bodhi is the characteristic of empty space. For this reason, bodhi has no characteristic of what is realized, no characteristic of what can realize, and no characteristic of an accord between the two. Why is this? Because bodhi is ultimately devoid of all characteristics. Good son, because all phenomena are the characteristic of empty space, bodhi is ultimately signless." / At that time the bodhisattva Sovereign King of All Dharmas again addressed the Buddha: "World-Honoured One, if this bodhi is identical to empty space, where should the substance of all-knowledge be sought? How is bodhi realized in the present? Where is the knowledge of all forms of knowledge produced?" / The Buddha told the bodhisattva Sovereign King of All Dharmas: "Good son, the substance of all-knowledge should be sought in the citta. The knowledge of all forms of knowledge and bodhi are produced from the citta. Why is this? Because the real nature of citta is fundamentally pure. Good son, the nature of this citta is not inside, not outside, and not in between. Good son, all Tathāgatas declare that the characteristics of this citta are not blue, yellow, red, white, pink, purple, nor golden; neither long nor short; neither round nor square; neither bright nor dark; neither male nor female, nor neither male nor female, nor both male and female. Good son, this citta is not of the nature of the desire realm, not of the nature of the form realm, not of the nature of the formless realm; it is not deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, mahoraga, human, non-human, or any such category. Good son, this citta does not abide in the eyes, nor does it abide in the ears, nose, tongue, body, or manas. Across the three periods of time it also cannot be seen. Why is this? Because this citta is identical to the characteristic of empty space. By this meaning, it is far removed from all coarse and subtle discriminations. Why is this? Because this nature of empty space is the nature of citta. Just as the nature of citta is, so is the nature of bodhi; just as the nature of bodhi is, so is the nature of dhāraṇī. Good son, therefore this citta, empty space, bodhi, and the nature of dhāraṇī are non-dual, without duality of parts, without distinction, and without interruption. All such things take great loving-kindness and compassion as their root and are gathered in by the pāramitā of expedient means. Good son, therefore you should know that I now expound such Dharma amidst this great assembly of bodhisattvas in order to purify the vast and great bodhicitta and to cause everyone to understand their own citta. Therefore, Sovereign King of All Dharmas, if good sons and good daughters wish to know the real nature of bodhi, they should understand their own citta. Just as the nature of citta is, so is the nature of bodhi. How can one understand the nature of citta? It means that with regard to all characteristics—whether shapes or colors, and up to the five skandhas, six sense-entrances, twelve āyatanas, and eighteen dhātus—when one observes and investigates such dharmas, they can ultimately never be found. Good son, if bodhisattvas understand in this way, they will achieve the gate of the supreme, pure light of Dharma. Having abided in this gate, they will spontaneously attain this inconceivable knowledge of all forms of knowledge, the profound samādhi that is the realm of all Buddhas."' > — English (machine translation) (machine translation) - [Previous: 96.29](https://indike.org/pramana/in.bauddha.taisho.2016.96.29) - [Next: 96.31](https://indike.org/pramana/in.bauddha.taisho.2016.96.31) - [Up: 96](https://indike.org/pramana/in.bauddha.taisho.2016.96) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.96.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.96.30](https://indike.org/pramana/in.bauddha.taisho.2016.96.30) · Pramāṇa