[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) › [少室六門](https://indike.org/pramana/in.bauddha.taisho.2009) › 1.117 # 少室六門 1.117 少室六門 1.117 - **Language:** Classical Chinese ### [1.117](https://indike.org/pramana/in.bauddha.taisho.2009.1.117) 問曰。心既見在。何故不見。師云。汝曾作夢否。答。曾作夢。問曰。汝作夢之時。是汝本身否。答。是本身。又問。汝言語施為運動。與汝別不別。答。不別。師云。既若不別。即是此身是汝本法身。即此法身是汝本心。此心從無始曠大劫來。與如今不別。未曾有生死。不生不滅。不增不減。不垢不淨。不好不惡。不來不去。亦無是非。亦無男女相。亦無僧俗老少。無聖無凡。亦無佛亦無眾生。亦無修證。亦無因果。亦無筋力。亦無相貌。猶如虛空。取不得捨不得。山河石壁不能為礙。出沒往來自在神通。透五蘊山。渡生死河。一切業拘此法身不得。此心微妙難見。此心不同色心。此心是人皆欲得見。於此光明中。運手動足者。如恒河沙。及于問著。總道不得。猶如木人相似。總是自己受用。因何不識。佛言。一切眾生盡是迷人。因此作業。墮生死河。欲出還沒。只為不見性。眾生若不迷。因何問著其中事。無有一人得會者。自家運手動足。因何不識。故知聖人語不錯。迷人自不會曉。故知此難明。唯佛一人能會此法。餘人天及眾生等盡不明了。若智慧明了此心。方名法性。亦名解脫。生死不拘。一切法拘他不得。是名大自在王如來。亦名不思議。亦名聖體。亦名長生不死。亦名大仙。名雖不同。體即是一。聖人種種分別。皆不離自心。心量廣大。應用無窮。應眼見色。應耳聞聲。應鼻嗅香。應舌知味。乃至施為運動。皆是自心。一切時中。但有語言。即是自心。故云。如來色無盡。智慧亦復然。色無盡是自心。心識善能分別一切。乃至施為運用。皆是智慧。心無形相。智慧亦無盡。故云。如來色無盡。智慧亦復然。四大色身即是煩惱。色身即有生滅。法身常住。而無所住。如來法身常不變異。故經云。眾生應知。佛性本自有之。迦葉只是悟得本性。本性即是心。心即是性。即此同諸佛心。前佛後佛只傳此心。除此心外。無佛可得。顛倒眾生。不知自心是佛。向外馳求。終日忙忙。念佛禮佛。佛在何處。不應作如是等見。但識自心。心外更無別佛。經云。凡所有相皆是虛妄。又云。所在之處即為有佛。自心是佛。不應將佛禮佛。但是有佛及菩薩相貌。忽爾現前。亦切不用禮敬。我心空寂。本無如是相貌。若取相即是魔。盡落邪道。若是幻從心起。即不用禮。禮者不知。知者不禮。禮被魔攝。恐學人不知。故作是辨。諸佛如來本性體上。都無如是相貌。切須在意。但有異境界。切不用採括。亦莫生怕怖。不要疑惑。我心本來清淨。何處有如許相貌。乃至天龍夜叉鬼神帝釋梵王等相。亦不用心生敬重。亦莫怕懼。我心本來空寂。一切相貌皆是妄相。但莫取相。若起佛見法見。及佛菩薩等相貌而生敬重。自墮眾生位中。若欲直會。但莫取一切相即得。更無別語。都無定實。幻無定相。是無常法。但不取相。合他聖意。故經云。離一切相。即名諸佛。 > \[The questioner\] asked: "Since the mind is present now, why do we not see it?" > The master said: "Have you ever dreamed?" > He answered: "I have dreamed." > \[The master\] asked: "When you dreamed, was that your own body?" > He answered: "It was my own body." > \[The master\] asked again: "Were your speaking, acting, and moving different from yourself or not?" > He answered: "They were not different." > The master said: "Since they were not different, then this body is your original dharmakāya; this dharmakāya is your original mind. From beginningless vast kalpas down to the present, this mind has not been different. It has never had birth or death; it is neither born nor destroyed, neither increases nor decreases, is neither defiled nor pure, neither good nor bad, neither comes nor goes. It also has neither right nor wrong, nor the characteristics of male or female, nor \[the distinctions of\] monk or layperson, old or young. There is neither sage nor ordinary being, neither Buddha nor sentient being, neither cultivation nor realization, neither cause nor fruit, neither physical strength nor appearance. It is like empty space: it cannot be grasped and cannot be discarded. Mountains, rivers, rocks, and walls cannot obstruct it. Emerging, submerging, coming, and going, it possesses unimpeded abhijñā. It penetrates the mountain of the pañca-skandhas and crosses the river of saṃsāra. No karma can bind this dharmakāya. This mind is subtle and wondrous, difficult to see. This mind is not the same as the physical mind. Every person desires to see this mind. Within this radiant light, those who move their hands and shift their feet are as many as the sands of the Ganges, yet when questioned about it, they can say nothing at all, just like wooden figures. It is entirely their own function; why do they not recognize it? The Buddha said: 'All sentient beings are bewildered persons. Because of this, they create karma and fall into the river of saṃsāra, wishing to emerge but sinking back again, solely because they do not see the nature.' If sentient beings were not bewildered, why is it that when asked about the matter within this, not a single person understands it? Moving their own hands and shifting their feet—why do they not recognize it? Thus we know that the words of the sage are not mistaken; bewildered persons simply do not understand for themselves. Therefore we know that this is difficult to fathom: only the Buddha alone can understand this Dharma; all other humans, devas, and sentient beings do not fully comprehend it. If wisdom clearly understands this mind, only then is it named dharmatā, and also named vimokṣa. Birth and death cannot bind it; no phenomena can bind it. It is named the Tathāgata King of Great Autonomy, also named the Inconceivable, also named the Sacred Substance, also named Ever-Living and Undying, and also named the Great Immortal. Although the names differ, the essence is one. The various discriminations of the sages never depart from one's own mind. The capacity of the mind is vast and broad, and its functional applications are limitless: responding at the eye, it sees form; responding at the ear, it hears sound; responding at the nose, it smells fragrance; responding at the tongue, it tastes flavor; even up to acting and moving, all are one's own mind. At all times, whatever speech there is, is just one's own mind. Therefore it is said: 'The Tathāgata's forms are inexhaustible; wisdom is also like this.' The inexhaustible form is one's own mind. The mind's consciousness is well able to discriminate all things; even up to acting and applying—all are wisdom. The mind has no shape or characteristics, and wisdom is likewise inexhaustible. Therefore it is said: 'The Tathāgata's forms are inexhaustible; wisdom is also like this.' The physical body of the catur-mahābhūtas is itself defilement; the physical body has birth and death. The dharmakāya is constantly abiding, yet abides nowhere. The Tathāgata's dharmakāya is constantly unchanging. Therefore a sūtra says: 'Sentient beings should know that the Buddha-nature is fundamentally present of itself.' Kāśyapa merely awakened to the original nature. The original nature is the mind; the mind is the nature. This very \[nature\] is identical to the mind of all Buddhas. The past Buddhas and future Buddhas have only transmitted this mind. Outside of this mind, there is no Buddha to be attained. Inverted sentient beings do not know that their own mind is the Buddha. Seeking outward in pursuit, busy all day long, they recite the Buddha's name and pay homage to the Buddha—where is the Buddha? One should not hold such views. Merely recognize your own mind; outside the mind, there is no other Buddha. A sūtra says: 'All that has characteristics is empty and false.' It also says: 'Wherever one is, there is a Buddha.' One's own mind is the Buddha; one should not take a Buddha to pay homage to a Buddha. Even if the forms of Buddhas and bodhisattvas suddenly appear before you, you definitely must not pay homage or revere them. My mind is empty and tranquil; fundamentally it has no such appearances. If one grasps at characteristics, that is the demonic; all fall into heterodox paths. If it is an illusion arising from the mind, then there is no need to pay homage. One who pays homage does not know; one who knows does not pay homage. By paying homage, one is seized by Māra. Fearing that practitioners do not know this, I make this distinction. In the substance of the original nature of all Buddha Tathāgatas, there are absolutely no such characteristics. You must pay close attention! If there are unusual realms, definitely do not grasp at them, nor give rise to fear or dread; do not doubt. My mind is originally pure; whence could there be such appearances? Even up to the forms of devas, nāgas, yakṣas, spirits, Śakra, and Brahmā-kings, do not give rise to reverence in your mind, nor be afraid. My mind is originally empty and tranquil; all characteristics are false characteristics. Simply do not grasp at characteristics. If you give rise to the view of Buddha or the view of Dharma, or give rise to reverence toward the forms of Buddhas and bodhisattvas, you will fall of your own accord into the rank of sentient beings. If you wish to understand directly, simply do not grasp at any characteristics, and that is it; there are no other words. None of them have fixed reality; illusions have no fixed forms—they are impermanent dharmas. Simply not grasping at characteristics accords with the sage's intent. Therefore a sūtra says: 'Departing from all characteristics is named all Buddhas.' > — English (machine translation) (machine translation) - [Previous: 1.116](https://indike.org/pramana/in.bauddha.taisho.2009.1.116) - [Next: 1.118](https://indike.org/pramana/in.bauddha.taisho.2009.1.118) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2009.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2009~en-mt.1.117) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2009.1.117](https://indike.org/pramana/in.bauddha.taisho.2009.1.117) · Pramāṇa