[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) › [鎮州臨濟慧照禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1985) › 1.38 # 鎮州臨濟慧照禪師語錄 1.38 鎮州臨濟慧照禪師語錄 1.38 - **Language:** Classical Chinese ### [1.38](https://indike.org/pramana/in.bauddha.taisho.1985.1.38) 問：「如何是心心不異處？」師云：「爾擬問早異了也，性相各分，道流莫錯。世、出世諸法，皆無自性、亦無生性，但有空名，名字亦空。爾秖麼認他閑名為實，大錯了也。設有，皆是依變之境。有箇菩提依、涅槃依、解脫依、三身依、境智依、菩薩依、佛依。爾向依變國土中覓什麼物？乃至三乘十二分教，皆是拭不淨故紙。佛是幻化身，祖是老比丘，爾還是娘生已否？爾若求佛，即被佛魔攝；爾若求祖，即被祖魔縛；爾若有求皆苦，不如無事。有一般禿比丘向學人道：『佛是究竟，於三大阿僧祇劫修行果滿方始成道。』道流！爾若道佛是究竟，緣什麼八十年後向拘尸羅城雙林樹間側臥而死去？佛今何在？明知與我生死不別。爾言三十二相、八十種好是佛，轉輪聖王應是如來，明知是幻化。古人云：『如來舉身相，為順世間情，恐人生斷見，權且立虛名。』假言三十二、八十也，空聲有身非覺體，無相乃真形。 > A question was asked: "What is the place where mind from thought to thought does not differ?" > The Master said: "When you intend to ask, it has already differed; nature and characteristics are divided. Followers of the Way, do not be mistaken! All worldly and world-transcending dharmas have no self-nature, nor do they have a nature of arising; they are merely empty names, and the names are also empty. You merely recognize these idle names as real—a great mistake! Even if they exist, they are all environments of dependent transformation. There is a bodhi-dependency, a nirvāṇa-dependency, a liberation-dependency, a three-bodies-dependency, an environment-and-wisdom-dependency, a bodhisattva-dependency, a buddha-dependency. What thing are you seeking in lands of dependent transformation? Even the three vehicles and the twelvefold canon are all waste paper for wiping filth. The Buddha is an illusory transformation body; the patriarchs are old bhikṣus. Were you yourself born from your mother or not? If you seek the Buddha, you will be seized by the buddha-māra; if you seek the patriarchs, you will be bound by the patriarch-māra; if you have seeking, all is suffering. It is not as good as having nothing to do. There is a sort of bald bhikṣu who says to students: 'The Buddha is ultimate; only after practicing through three great asaṃkhyeya kalpas and bringing the fruit to fullness does he finally realize the Way.' Followers of the Way! If you say the Buddha is ultimate, why after eighty years did he lie on his side between the twin trees in the city of Kuśinagara and die? Where is the Buddha now? Clearly known, he is no different from our birth and death. You say the thirty-two marks and eighty minor signs are the Buddha; then a wheel-turning sage king must be a Tathāgata! Clearly known, it is an illusory transformation. An ancient said: 'The Tathāgata exhibited bodily marks to comply with worldly sentiments; fearing people would give rise to annihilationist views, he provisionally set up empty names.' We provisionally speak of the thirty-two and the eighty; these are empty sounds. Having a body is not the awakened substance; formlessness is the true form." > — English (machine translation) (machine translation) - [Previous: 1.37](https://indike.org/pramana/in.bauddha.taisho.1985.1.37) - [Next: 1.39](https://indike.org/pramana/in.bauddha.taisho.1985.1.39) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1985.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1985~en-mt.1.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1985.1.38](https://indike.org/pramana/in.bauddha.taisho.1985.1.38) · Pramāṇa