[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) › 1.120 # 少室六門 1.120 少室六門 1.120 - **Language:** Classical Chinese ### [1.120](https://indike.org/pramana/in.bauddha.taisho.2009.1.120) 問曰。旃陀羅殺生作業。如何得成佛。答曰。只言見性。不言作業。縱作業不同。一切業拘他不得。從無始曠大劫來。只為不見性。墮地獄中。所以作業輪迴生死。從悟得本性。終不作業。若不見性。念佛免報不得。非論殺生命。若見性疑心頓除。殺生命亦不奈他何。西天二十七祖。只是遞傳心印。吾今來此土。唯傳一心。不言戒施。精進苦行。乃至入水火登劍輪。一食卯齋長坐不臥。盡是外道有為法。若識得施為運動靈覺之性。即諸佛心。前佛後佛只言傳心。更無別法。若識此法。凡夫一字不識亦是佛。若不識自己靈覺之性。假使身破如微塵覓佛。終不得也。佛者亦名法身。亦名本心。此心無形相。無因果。無筋骨。猶如虛空。取不得。不同質礙。不同外道。此心除如來一人能會。其餘眾生迷人不明了。此心不離四大色身中。若離此心。即無能運動。是身無知。如草木瓦礫。身是無情。因何運動。若自心動。乃至語言施為運動。見聞覺知。皆是心動。心動用動。動即其用。動外無心。心外無動。動不是心。心不是動。動本無心。心本無動。動不離心。心不離動。動無心離。心無動離。動是心用。用是心動。即動即用。不動不用。用體本空。空本無動。動用同心。心本無動。故經云。動而無所動。是故終日見而未曾見。終日聞而未曾聞。終日覺而未曾覺。終日知而未曾知。終日行坐而未曾行坐。終日嗔喜而未曾嗔喜。故經云。言語道斷。心行處滅。見聞覺知。本自圓寂。乃至嗔喜痛痒何異木人。只緣推尋痛痒不可得故。經云。惡業即得苦報。善業即有善報。不但嗔墮地獄。喜即生天。若知嗔喜性空。但不執即諸業脫。若不見性誦經。決無憑。說亦無盡。略標邪正如是。不及一二也。 > Question: A caṇḍāla creates karma by killing living beings; how can they become a buddha? > > Answer: One only speaks of seeing the nature, not of creating karma. Even though karmic actions differ, no karma can bind them. Since beginingless vast eons, it is only because of not seeing the nature that one falls into hell, and so creates karma and transmigrates in birth and death. From the moment one awakens to the original nature, one ultimately creates no karma. If one does not see the nature, reciting the Buddha's name cannot avert retribution, to say nothing of taking life. If one sees the nature, doubting thoughts are instantly eliminated, and even taking life cannot do anything to them. The twenty-seven patriarchs of the Western Heavens merely transmitted the mind-seal from one to another. Now I have come to this land solely to transmit the one mind, not speaking of precepts, giving, vigor, ascetic practices, up to entering water and fire, mounting the wheel of swords, eating one meal at the morning hour, and perpetually sitting without lying down—these are all conditioned dharmas of non-Buddhists. If you recognize the spiritually aware nature of moving and acting, that is the mind of all buddhas. Buddhas of the past and buddhas of the future only speak of transmitting the mind; there is no other Dharma. If you recognize this Dharma, an ordinary person who does not know a single word is also a buddha. If you do not recognize your own nature of spiritual awareness, even if you break your body into dust searching for a buddha, you will never find one. The Buddha is also called the dharmakāya, and also called the original mind. This mind has no shape or appearance, no cause and effect, no muscles or bones; like empty space, it cannot be seized. It is not like physical obstructions; it is not like non-Buddhist paths. Except for the Tathāgata alone, who can understand it, the rest of sentient beings are deluded and do not comprehend it. This mind is not separate from the physical body of the four great elements; if separated from this mind, it cannot move. This body is without consciousness, like grass, trees, tiles, and rubble. The body is insentient; how could it move? If one's own mind moves, then even speech, bodily actions, seeing, hearing, perceiving, and knowing are all the mind's movement. When the mind moves, function moves; movement is its function. Outside movement there is no mind; outside mind there is no movement. Movement is not mind; mind is not movement. Movement is originally without mind; mind is originally without movement. Movement is not separate from mind; mind is not separate from movement. Movement has no mind to separate from; mind has no movement to separate from. Movement is the function of mind; function is the movement of mind. Movement is function; no movement is no function. The essence of function is originally empty; emptiness is originally without movement. Movement and function are identical with mind; mind is originally without movement. Thus the sūtra says: 'Moving, yet without movement.' Therefore, all day seeing yet never seeing, all day hearing yet never hearing, all day perceiving yet never perceiving, all day knowing yet never knowing, all day walking and sitting yet never walking and sitting, all day angry and joyous yet never angry and joyous. Thus the sūtra says: 'The path of words is cut off; the place of the mind's activity is extinguished.' Seeing, hearing, perceiving, and knowing are originally and naturally tranquil; even anger, joy, pain, and itching—how are they different from a wooden person? It is only because when investigating pain and itching, they cannot be found. The sūtra says: 'Evil karma brings painful retribution; good karma brings good retribution.' Not only does anger lead to hell, but joy leads to rebirth in heaven. If you know that the nature of anger and joy is empty, and simply do not cling, you will be liberated from all karma. If you do not see the nature, chanting sūtras definitely provides no reliance. Explanations are endless; here I have briefly indicated the heterodox and the orthodox like this, which does not amount to even one or two tenths. > — English (machine translation) (machine translation) - [Previous: 1.119](https://indike.org/pramana/in.bauddha.taisho.2009.1.119) - [Next: 1.121](https://indike.org/pramana/in.bauddha.taisho.2009.1.121) - [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.1.120) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2009.1.120](https://indike.org/pramana/in.bauddha.taisho.2009.1.120) · Pramāṇa