[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) › [佛果圜悟禪師碧巖錄](https://indike.org/pramana/in.bauddha.taisho.2003) › 8.44 # 佛果圜悟禪師碧巖錄 8.44 佛果圜悟禪師碧巖錄 8.44 - **Language:** Classical Chinese ### [8.44](https://indike.org/pramana/in.bauddha.taisho.2003.8.44) 此六識。教家立為正本。山河大地。日月星辰。因其所以生。來為先鋒。去為殿後。古人道。三界唯心。萬法唯識。若證佛地。以八識。轉為四智。教家謂之改名不改體。根塵識是三。前塵元不會分別。勝義根能發生識。識能顯色分別。即是第六意識。第七識末那識。能去執持世間一切影事。令人煩惱。不得自由自在。皆是第七識。到第八識。亦謂之阿賴耶識。亦謂之含藏識。含藏一切善惡種子。這僧知教意。故將來問趙州道。初生孩子。還具六識也無。初生孩兒。雖具六識眼能見耳能聞。然未曾分別六塵。好惡長短。是非得失。他恁麼時總不知。學道之人要復如嬰孩。榮辱功名。逆情順境。都動他不得。眼見色與盲等。耳聞聲與聾等。如癡似兀。其心不動。如須彌山。這箇是衲僧家。真實得力處。古人道。衲被蒙頭萬事休。此時山僧都不會。若能如此。方有少分相應。雖然如此。爭奈一點也瞞他不得。山依舊是山。水依舊是水。無造作。無緣慮。如日月運於太虛未嘗暫止。亦不道我有許多名相。如天普蓋。似地普擎。為無心故。所以長養萬物。亦不道我有許多功行。天地為無心故。所以長久。若有心則有限齊。得道之人亦復如是。於無功用中施功用。一切違情順境。皆以慈心攝受。到這裏。古人尚自呵責道。了了了時無可了。玄玄玄處直須呵。又道。事事通兮物物明。達者聞之暗裏驚。又云。入聖超凡不作聲。臥龍長怖碧潭清。人生若得長如此。大地那能留一名。然雖恁麼。更須跳出窠窟始得。豈不見。教中道。第八不動地菩薩。以無功用智。於一微塵中。轉大法輪。於一切時中。行住坐臥。不拘得失。任運流入薩婆若海。衲僧家。到這裏。亦不可執著。但隨時自在。遇茶喫茶遇飯喫飯。這箇向上事著箇定字也不得。著箇不定字也不得。石室善道和尚示眾云。汝不見小兒出胎時。何曾道我會看教。當恁麼時。亦不知有佛性義。無佛性義。及至長大。便學種種知解出來。便道我能我解。不知是客塵煩惱。十六觀行中。嬰兒行為最。哆哆啝啝時。喻學道之人離分別取捨心。故讚歎嬰兒。可況喻取之。若謂嬰兒是道。今時人錯會。南泉云。我十八上。解作活計。趙州道。我十八上解破家散宅。又道。我在南方二十年。除粥飯二時。是雜用心處。曹山問僧。菩薩定中。聞香象渡河。歷歷地。出什麼經。僧云。涅槃經。山云。定前聞定後聞。僧云。和尚流也。山云。灘下接取。又楞嚴經云。湛入合湛入識邊際。又楞伽經云。相生執礙。想生妄想。流注生則逐妄流轉。若到無功用地。猶在流注相中。須是出得第三流注生相。方始快活自在。所以溈山問仰山云。寂子如何。仰山云。和尚問他見解。問他行解。若問他行解。某甲不知。若是見解。如一瓶水注一鉼水。若得如此。皆可以為一方之師。趙州云。急水上打毬子。早是轉轆轆地。更向急水上打時。眨眼便過。譬如楞嚴經云。如急流水。望為恬靜。古人云。譬如駛流水。水流無定止。各各不相知。諸法亦如是。趙州答處。意渾類此。其僧又問投子。急水上打毬子。意旨如何。子云。念念不停流。自然與他問處恰好。古人行履綿密。答得只似一箇。更不消計較。爾纔問他。早知爾落處了也。孩子六識。雖然無功用。爭奈念念不停。如密水流。投子恁麼答。可謂深辨來風。雪竇頌云　駛（音史疾也）。 > These six consciousnesses are established by the doctrinal schools as the primary source. The mountains, rivers, the great earth, sun, moon, and stars all arise due to them. Coming, they serve as the vanguard; departing, they bring up the rear. The ancients said: "The three realms are mind-only; myriad phenomena are consciousness-only." If one realizes the Buddha-stage, the eight consciousnesses are transformed into the four wisdoms; the doctrinal schools call this changing the name without changing the essence. Sense faculties, objects, and consciousness are three: the preceding objects originally do not discriminate; the ultimate sense faculties can give rise to consciousness; and consciousness can reveal forms and discriminate—that is the sixth, mental consciousness. The seventh consciousness is manas-consciousness; it grasps and clings to all shadow-phenomena in the world, causing people to suffer affliction and fail to attain freedom and ease—all this is the seventh consciousness. Reaching the eighth consciousness, it is also called the ālaya-consciousness, and also called the repository consciousness, storing all good and bad seeds. This monk knew the meaning of the teachings, so he brought it to ask Zhaozhou: "Does a newborn infant still possess the six consciousnesses or not?" Although a newborn infant possesses the six consciousnesses—the eyes can see and the ears can hear—it has not yet discriminated the six dusts: good and bad, long and short, right and wrong, gain and loss; at such a time it is entirely unaware. A practitioner of the Way must return to being like an infant: honor and disgrace, fame and fortune, adverse emotions and favorable circumstances can none of them move him. Seeing colors with the eyes is like being blind; hearing sounds with the ears is like being deaf; like an idiot, like a dolt, his mind is unmoving like Mount Meru. This is the place where patch-robed monks genuinely find strength. An ancient said: "Covering the head with a patched robe, the ten thousand affairs cease; / at this moment this mountain monk understands nothing at all." If you can be like this, only then will you have a slight measure of accord. Even so, how could the slightest bit deceive him? Mountains are still mountains, and waters are still waters. There is no fabrication, no conceptual deliberation. Just as the sun and moon move across the great void without ever stopping for a moment, neither do they say, "We have so many names and characteristics"; like heaven covering all, like earth upholding all, because they are without mind, they nurture the myriad things; neither do they say, "We have so many meritorious deeds." Because heaven and earth are without mind, they endure. If there were a mind, there would be limits. One who has attained the Way is also like this: applying effort within effortless function, he receives all adverse conditions and favorable circumstances with a compassionate mind. Reaching here, the ancients still rebuked it, saying: "When completely, clearly understood, there is nothing to be understood; / at the mysterious, mysterious place, one must directly scold." They also said: "When every matter is clear and every object understood, / the adept hearing of it is inwardly startled." They also said: "Entering the sagely and transcending the mundane without making a sound; / a sleeping dragon is ever fearful of the green pool's clarity. / If human life could always be like this, / how could the great earth preserve a single name?" Yet although it is like this, one must still leap out of the lair before one is done. Have you not seen it said in the teachings: "The bodhisattva of the eighth ground, the Immovable Ground, with effortless wisdom turns the great wheel of Dharma within a single dust-mote; at all times, whether walking, standing, sitting, or lying down, unconfined by gain and loss, he naturally flows into the ocean of sarvajñā"? For patch-robed monks, reaching here, one must not be attached; just be at ease according to the occasion—when meeting tea, drink tea; when meeting rice, eat rice. Regarding this transcendent matter, one cannot affix the word "fixed," nor can one affix the word "unfixed." Master Shishi Shandao instructed the assembly, saying: "Do you not see that when an infant leaves the womb, when did it ever say, 'I can read the teachings'? At such a time, it does not even know whether there is the meaning of Buddha-nature or no Buddha-nature. When it grows up, it then learns various intellectual interpretations and says, 'I am capable, I understand,' not knowing that these are the afflictions of adventitious dust. Among the sixteen contemplations, the infant's practice is foremost. The babbling and cooing symbolizes that a practitioner of the Way is free from the mind of discrimination, grasping, and rejecting; hence infants are praised and used as a metaphor. If one says the infant is the Way, people nowadays misunderstand." Nanquan said, "At eighteen, I knew how to make a living." Zhaozhou said, "At eighteen, I knew how to break up the house and scatter the family." He also said, "I was in the south for twenty years; except for the two times of gruel and rice, all was a misapplication of mind." Caoshan asked a monk, "'A bodhisattva in samādhi hears a fragrant elephant crossing a river distinctly'—from what sūtra does this come?" The monk said, "The Nirvāṇa Sūtra." Caoshan said, "Did he hear it before samādhi or after samādhi?" The monk said, "The venerable monk has flowed away." Caoshan said, "Catch it below the rapids." Also, the Śūraṅgama Sūtra says: "Entering stillness and merging with stillness, one enters the boundary of consciousness." Also, the Laṅkāvatāra Sūtra says: "The arising of marks produces grasping and obstruction; the arising of thoughts produces delusion; the arising of continuous flow chases delusion and turns in transmigration." If one reaches the effortless ground, one is still within the mark of continuous flow; one must emerge from the third, the arising mark of continuous flow, before one is joyful and free. Therefore Guishan asked Yangshan, "How is Jizi?" Yangshan said, "Does the venerable monk ask about his view, or ask about his practice? If you ask about his practice, I do not know; if it is his view, it is like pouring water from one pitcher into another." If one can be like this, one can be a master of a region. Zhaozhou said, "Hitting a ball on swift water"—it was already rolling smoothly, and when hit on swift water, it passes in the blink of an eye. For example, as the Śūraṅgama Sūtra says: "Like swift water running, looked upon it seems calm and still." An ancient said: "Like swift flowing water, the stream flows without fixed stopping; each \[drop\] is unaware of the other, and all phenomena are likewise." Zhaozhou's reply was completely of this intent. The monk also asked Touzi, "'Hitting a ball on swift water'—what is its meaning?" Touzi said, "Flowing uninterrupted thought after thought." Naturally it matched his question precisely. The ancients' practice was close-knit and continuous; their replies were as one, requiring no further calculation. The moment you ask him, he already knows where you fall. Although the infant's six consciousnesses are effortless, how can one prevent them from being uninterrupted thought after thought, like densely flowing water? In replying this way, Touzi can truly be said to have clearly distinguished the incoming wind. Xuedou's verse says: Swift (pronounced shi, meaning rapid). > — English (machine translation) (machine translation) - [Previous: 8.43](https://indike.org/pramana/in.bauddha.taisho.2003.8.43) - [Next: 8.45](https://indike.org/pramana/in.bauddha.taisho.2003.8.45) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.2003.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2003~en-mt.8.44) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.8.44](https://indike.org/pramana/in.bauddha.taisho.2003.8.44) · Pramāṇa