[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) › [人天眼目](https://indike.org/pramana/in.bauddha.taisho.2006) › 5.27 # 人天眼目 5.27 人天眼目 5.27 - **Language:** Classical Chinese ### [5.27](https://indike.org/pramana/in.bauddha.taisho.2006.5.27) 問曰。自達磨至此土。因何諸祖師言教。與西天諸祖洎六祖已上不同。牛頭一宗北秀荷澤。南岳讓青原思。言句漸異。見解差殊。各黨師門互毀盛至。如何得息諍去。答曰。怪哉此問。且祖師來此土。如一樹子就地下種。因緣和合而生芽也。種即達磨并二祖也。枝葉即道副總持道育之徒也。洎二祖為種。三祖為芽。乃至六祖為種。南岳讓為芽也。其牛頭神秀荷澤等。皆枝葉耳。然六祖下枝葉繁茂。生子亦多。其種又逐風土所宜。採取得葉貴葉。得枝貴枝。亦猶樹焉在南為橘。在北為枳。雖形味有變。而根本豈變乎。又類日焉在東為朝。在西為暮。日亦逐方而轉。則輪影也。其空則不轉必矣。得何怪哉。子但了其內心。莫隨其外法。內心者脫其生死。外法者逐其愛惡。愛惡生則去佛祖遠矣。為子等閑籤出正宗及橫枝言句。各於後述其繇序。令學者明其嫡庶者矣。 > He asked: 'Since Bodhidharma came to this land, why are the spoken teachings of the various ancestral masters different from those of the Indian patriarchs and even from those up through the Sixth Patriarch? Niutou's lineage, Northern Xiu, Heze, Nanyue Rang, and Qingyuan Si gradually diverged in words and phrases, their viewpoints differed, and each faction supported its own school and excessively defamed the others. How can these contentions be put to rest?' He answered: 'Strange indeed is this question! When the ancestral master came to this land, it was like planting a single seed in the ground, which sprouts through the convergence of causes and conditions. The seed was Bodhidharma together with the Second Patriarch; the branches and leaves were the likes of Daofu, Zongchi, and Daoyu. As the Second Patriarch was the seed, the Third Patriarch was the sprout; and so on, until the Sixth Patriarch was the seed, and Nanyue Rang was the sprout. Niutou, Shenxiu, Heze, and the like were all just branches and leaves. However, under the Sixth Patriarch, branches and leaves flourished luxuriously and produced many offspring. That seed, in turn, followed the suitability of climate and soil: those who obtained leaves valued leaves; those who obtained branches valued branches. It is like a tree that becomes an orange in the south and a trifoliate orange in the north: although shape and flavour change, how could the root change? It is also like the sun: in the east it is morning, and in the west it is evening. The sun turns according to directions, which is merely the shadow of its disc; its space certainly does not turn. What is there to wonder at? You need only understand your internal mind and not follow external dharmas. The internal mind frees you from birth and death; external dharmas chase after attachment and aversion. When attachment and aversion arise, you are far from the Buddhas and patriarchs. For you, I have leisurely selected the phrases of the orthodox lineage and the lateral branches, setting forth their background origins below each, so that students may clearly distinguish the direct descendants from the collateral.' > — English (machine translation) (machine translation) - [Previous: 5.26](https://indike.org/pramana/in.bauddha.taisho.2006.5.26) - [Next: 5.28](https://indike.org/pramana/in.bauddha.taisho.2006.5.28) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2006.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2006~en-mt.5.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2006.5.27](https://indike.org/pramana/in.bauddha.taisho.2006.5.27) · Pramāṇa