[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) › [黃檗山斷際禪師傳心法要](https://indike.org/pramana/in.bauddha.taisho.2012a) › 1.5 # 黃檗山斷際禪師傳心法要 1.5 黃檗山斷際禪師傳心法要 1.5 - **Language:** Classical Chinese ### [1.5](https://indike.org/pramana/in.bauddha.taisho.2012a.1.5) 師謂休曰。諸佛與一切眾生。唯是一心。更無別法。此心無始已來。不曾生不曾滅。不青不黃。無形無相。不屬有無。不計新舊。非長非短。非大非小。超過一切限量名言縱跡對待。當體便是。動念即乖。猶如虛空無有邊際不可測度。唯此一心即是佛。佛與眾生更無別異。但是眾生著相外求。求之轉失。使佛覓佛。將心捉心。窮劫盡形終不能得。不知息念忘慮佛自現前。此心即是佛。佛即是眾生。為眾生時此心不減。為諸佛時此心不添。乃至六度萬行河沙功德。本自具足不假修添。遇緣即施。緣息即寂。若不決定信此是佛。而欲著相修行以求功用。皆是妄想。與道相乖。此心即是佛。更無別佛。亦無別心。此心明淨。猶如虛空無一點相貌。舉心動念即乖法體。即為著相。無始已來無著相佛。修六度萬行欲求成佛。即是次第。無始已來無次第佛。但悟一心。更無少法可得。此即真佛。佛與眾生一心無異。猶如虛空無雜無壞。如大日輪照四天下。日升之時明遍天下。虛空不曾明。日沒之時暗遍天下。虛空不曾暗。明暗之境自相陵奪。虛空之性廓然不變。佛及眾生心亦如此。若觀佛作清淨光明解脫之相。觀眾生作垢濁暗昧生死之相。作此解者歷河沙劫終不得菩提。為著相故。唯此一心更無微塵許法可得。即心是佛。如今學道人。不悟此心體。便於心上生心。向外求佛。著相修行。皆是惡法。非菩提道。供養十方諸佛。不如供養一個無心道人。何故。無心者無一切心也。如如之體。內如木石不動不搖。外如虛空不塞不礙。無能所無方所。無相貌無得失。趨者不敢入此法。恐落空無棲泊處故。望崖而退。例皆廣求知見。所以求知見者如毛。悟道者如角。文殊當理。普賢當行。理者真空無礙之理。行者離相無盡之行。觀音當大慈。勢至當大智。維摩者淨名也。淨者性也。名者相也。性相不異。故號淨名。諸大菩薩所表者人皆有之。不離一心悟之即是。今學道人。不向自心中悟。乃於心外著相取境。皆與道背。恒河沙者。佛說是沙。諸佛菩薩釋梵諸天步履而過。沙亦不喜。牛羊蟲蟻踐踏而行。沙亦不怒。珍寶馨香沙亦不貪。糞尿臭穢沙亦不惡。此心即無心之心。離一切相。眾生諸佛更無差別。但能無心。便是究竟。學道人若不直下無心。累劫修行終不成道。被三乘功行拘繫不得解脫。然證此心有遲疾。有聞法一念便得無心者。有至十信十住十行十迴向乃得無心者。長短得無心乃住。更無可修可證。實無所得。真實不虛。一念而得。與十地而得者。功用恰齊。更無深淺。秖是歷劫枉受辛勤耳。造惡造善皆是著相。著相造惡枉受輪迴。著相造善枉受勞苦。總不如言下便自認取本法。此法即心。心外無法。此心即法。法外無心。心自無心。亦無無心者。將心無心。心却成有。默契而已。絕諸思議。故曰言語道斷心行處滅。此心是本源清淨佛。人皆有之。蠢動含靈與諸佛菩薩一體不異。秖為妄想分別造種種業果。本佛上實無一物。虛通寂靜。明妙安樂而已。深自悟入。直下便是。圓滿具足更無所欠。縱使三秖精進修行歷諸地位。及一念證時。秖證元來自佛。向上更不添得一物。却觀歷劫功用。總是夢中妄為。故如來云。我於阿耨菩提實無所得。若有所得。然燈佛則不與我授記。又云。是法平等。無有高下。是名菩提。即此本源清淨心。與眾生諸佛世界山河。有相無相遍十方界。一切平等無彼我相。此本源清淨心。常自圓明遍照。世人不悟。秖認見聞覺知為心。為見聞覺知所覆。所以不覩精明本體。但直下無心。本體自現。如大日輪昇於虛空遍照十方更無障礙。故學道人唯認見聞覺知施為動作。空却見聞覺知。即心路絕無入處。但於見聞覺知處認本心。然本心不屬見聞覺知。亦不離見聞覺知。但莫於見聞覺知上起見解。亦莫於見聞覺知上動念。亦莫離見聞覺知覓心。亦莫捨見聞覺知取法。不即不離。不住不著。縱橫自在無非道場。世人聞道。諸佛皆傳心法。將謂心上別有一法可證可取。遂將心覓法。不知心即是法法即是心。不可將心更求於心。歷千萬劫終無得日。不如當下無心。便是本法。如力士迷額內珠向外求覓。周行十方終不能得。智者指之當時自見本珠如故。故學道人迷自本心不認為佛。遂向外求覓起功用行。依次第證。歷劫勤求永不成道。不如當下無心。決定知一切法。本無所有亦無所得。無依無住。無能無所。不動妄念便證菩提。及證道時秖證本心佛。歷劫功用並是虛修。如力士得珠時。秖得本額珠。不關向外求覓之力。故佛言。我於阿耨菩提實無所得。恐人不信故引五眼所見五語所言。真實不虛是第一義諦。 > The master said to Xiu: All Buddhas and all sentient beings are only this One Mind; there is no other dharma besides. This mind from beginningless time has never been produced and has never been extinguished. It is neither blue nor yellow; it has neither form nor characteristics. It does not belong to existence or non-existence, nor is it reckoned as new or old. It is neither long nor short, neither large nor small. It transcends all limitations, designations, traces, and dualities. Right in its essence, it is just this; stirring a thought is immediately to deviate. It is like empty space, without boundaries and unfathomable. Only this One Mind itself is the Buddha; between the Buddha and sentient beings there is no difference at all. It is only that sentient beings have attachment to characteristics and seek outward. Seeking it, they lose it all the more. It is making a Buddha search for a Buddha, using the mind to catch the mind; though they exhaust kalpas and wear out their bodies, in the end they can never attain it. They do not know that if they cease thoughts and forget deliberations, the Buddha naturally appears before them. This mind itself is the Buddha, and the Buddha is none other than sentient beings. When it is a sentient being, this mind does not diminish; when it is all the Buddhas, this mind does not increase. Even as for the six pāramitās, the ten thousand practices, and guṇas numerous as the sands of the Ganges, they are originally complete in themselves without relying on cultivation or addition. Meeting conditions, it acts; conditions ceasing, it is still. If one does not resolutely believe that this is the Buddha, but desires to cultivate with attachment to characteristics in order to seek efficacy, these are all delusive thinking, at variance with the Way. This mind itself is the Buddha; there is no other Buddha besides, nor is there any other mind. This mind is bright and pure, like empty space without a single characteristic. Raising the mind and stirring a thought is immediately to deviate from the dharma-body; that is attachment to characteristics. From beginningless time, there has never been a Buddha with attachment to characteristics. Cultivating the six pāramitās and ten thousand practices wishing to attain Buddhahood is gradual stages; from beginningless time, there has never been a Buddha of gradual stages. Only awaken to the One Mind, and there is not the slightest dharma to be attained; this is the true Buddha. The Buddha and sentient beings are identical in the One Mind, just like empty space, without mixture and without destruction. It is like the great disc of the sun illuminating the four continents. When the sun rises, light pervades all under heaven, yet empty space has never become bright; when the sun sets, darkness pervades all under heaven, yet empty space has never become dark. The realms of light and darkness encroach upon and usurp each other, but the nature of empty space is vast and unchanging. The mind of the Buddha and sentient beings is also like this. If you view the Buddha as having the characteristics of purity, radiance, and vimukti, and view sentient beings as having the characteristics of defilement, dull darkness, and birth-and-death, one who holds this understanding will pass through kalpas numerous as the sands of the Ganges and never attain bodhi in the end, because of attachment to characteristics. It is only this One Mind, and there is not the slightest dharma to be attained; mind itself is the Buddha. Nowadays, students of the Way do not awaken to this mind-essence, so they give rise to mind on top of mind, seeking the Buddha externally, and practicing with attachment to characteristics. These are all bad dharmas, not the path to bodhi. To make offerings to all the Buddhas of the ten directions is not as good as making offerings to a single person of the Way who has no-mind. Why? One of no-mind is one without any mind. The essence of tathatā is inwardly like wood or stone, unmoved and unshakable; outwardly it is like empty space, unblocked and unobstructed. It has neither subject nor object, neither direction nor place, neither characteristic nor appearance, neither gain nor loss. Those who hasten \[on the path\] do not dare enter this dharma, for fear of falling into emptiness with no resting place; looking down the cliff, they turn back. They universally seek wide knowledge and views instead; therefore, those who seek knowledge and views are like hairs, while those who awaken to the Way are like horns. Mañjuśrī represents principle; Samantabhadra represents practice. Principle is the principle of true emptiness without obstruction; practice is the endless practice free from characteristics. Avalokiteśvara represents great compassion; Mahāsthāmaprāpta represents great wisdom. Vimalakīrti means 'Pure Name.' Purity is nature; name is characteristics. Nature and characteristics are not different, hence the name 'Pure Name.' That which the great bodhisattvas represent is possessed by all people. It is not separate from the One Mind; awakening to it, that is it. Nowadays, students of the Way do not awaken within their own minds, but become attached to characteristics outside the mind and grasp at objects; all of this runs contrary to the Way. As for the sands of the Ganges, the Buddha called them sand. When all the Buddhas, bodhisattvas, Śakra, Brahmā, and the various devas walk across it, the sand does not rejoice; when oxen, sheep, insects, and ants trample upon it, the sand does not anger. For rare jewels and sweet fragrances, the sand has no greed; for feces, urine, and foul filth, the sand has no aversion. This mind is the mind of no-mind, free from all characteristics; sentient beings and all Buddhas have no difference whatsoever. If one can simply attain no-mind, that is the ultimate. If students of the Way do not directly attain no-mind right here, though they cultivate for repeated kalpas, in the end they will not accomplish the Way, bound by the practices of the triyāna and unable to attain vimukti. However, realization of this mind has slow and swift: there are those who hear the Dharma and in a single thought attain no-mind; there are those who reach the ten faiths, the ten dwellings, the ten practices, and the ten dedications before attaining no-mind. Long or short, it is upon attaining no-mind that they abide; there is no further cultivation and no further realization, and truly nothing to be attained. This is real and not false. To attain it in a single thought or to attain it at the ten bhūmis, the efficacy is precisely equal, without deep or shallow; it is only that one has suffered bitterness and toil in vain through successive kalpas. Creating evil and creating good are both attachment to characteristics: creating evil with attachment to characteristics, one suffers saṃsāra in vain; creating good with attachment to characteristics, one suffers toil and hardship in vain. None of this is as good as immediately recognizing the original dharma upon hearing the words. This dharma is mind; outside of mind there is no dharma. This mind is dharma; outside of dharma there is no mind. Mind is of itself no-mind, nor is there any one of no-mind. If you use the mind to make no-mind, the mind instead turns into existence. It is only silent accord; it cuts off all thought and deliberation. Therefore it is said: 'The path of speech is cut off, and the place of the mind's workings is extinguished.' This mind is the originally pure Buddha, which all people possess. Writhing insects and sentient creatures are of one essence with all Buddhas and bodhisattvas, not different. It is only because of delusive thinking and discrimination that they generate various karmic results. In the original Buddha there is truly not a single thing: it is merely open, unobstructed, tranquil, brilliantly wondrous, peaceful, and joyful. Deeply awaken and enter it yourself; right here it is, complete and fully endowed, lacking nothing. Even if you exert vigorous practice through three asaṃkhyeya kalpas and pass through all the stages and grounds, when you realize it in a single thought, you only realize the original self-Buddha, not adding a single thing above it. Looking back on the efforts of successive kalpas, they were entirely deluded actions in a dream. Therefore the Tathāgata said: 'In anuttarā samyaksaṃbodhi, I truly had nothing attained. If there had been anything attained, Dīpaṃkara Buddha would not have given me the prediction.' He also said: 'This dharma is equal, without high or low; this is called bodhi.' This originally pure mind, together with sentient beings, all Buddhas, world realms, mountains, and rivers—with characteristics or without characteristics, pervading the realms of the ten directions—is entirely equal, without characteristics of this or that. This originally pure mind is always naturally perfect and bright, shining everywhere. Worldly people do not awaken; they only recognize seeing, hearing, perceiving, and knowing as mind, and are obscured by seeing, hearing, perceiving, and knowing, so they do not behold the quintessentially luminous original essence. If you only directly attain no-mind, the original essence appears of itself, like the great disc of the sun rising into empty space, illuminating the ten directions without any further obstruction. Therefore, students of the Way only recognize seeing, hearing, perceiving, and knowing as functioning and moving; when they empty seeing, hearing, perceiving, and knowing, then the path of the mind is cut off with no place of entry. One should simply recognize the original mind at the place of seeing, hearing, perceiving, and knowing. Yet the original mind does not belong to seeing, hearing, perceiving, and knowing, nor is it separate from seeing, hearing, perceiving, and knowing. Only do not give rise to views upon seeing, hearing, perceiving, and knowing, and do not stir a thought upon seeing, hearing, perceiving, and knowing; nor should you search for the mind apart from seeing, hearing, perceiving, and knowing, nor discard seeing, hearing, perceiving, and knowing to grasp the dharma. Neither identical nor separate, neither abiding nor attached, free and unimpeded in all directions—there is nothing that is not the bodhimaṇḍa. When worldly people hear that all Buddhas transmit the mind-dharma, they think there is a separate dharma on top of the mind that can be realized and grasped, and so they use the mind to seek the dharma, not knowing that mind itself is dharma and dharma itself is mind. You cannot use the mind to further seek the mind; though you pass through thousands of myriads of kalpas, in the end there will never be a day of attainment. It is not as good as right now being without mind—that is the original dharma. It is like the wrestler who forgot the jewel inside his forehead and sought it outward, traveling all around the ten directions without ever being able to find it; a wise person pointed it out, and at that moment he saw his own jewel just as before. Therefore, students of the Way are deluded about their own original mind, not recognizing it as Buddha, and so seek outward, initiating practices of effort and realizing according to gradual stages; diligently seeking through kalpas, they will never accomplish the Way. It is not as good as right now having no-mind, decisively knowing that all dharmas are originally non-existent and ungraspable, without reliance and without abode, without subject and without object. Not stirring delusive thoughts, one immediately realizes bodhi. And when one realizes the Way, one only realizes the Buddha of the original mind; the efforts of successive kalpas were all empty cultivation. Just as when the wrestler found the jewel, he only found the jewel originally on his forehead, which had nothing to do with the strength of outward seeking. Therefore the Buddha said: 'In anuttarā samyaksaṃbodhi, I truly had nothing attained.' Fearing that people would not believe, he therefore cited what is seen by the five eyes and spoken by the five speeches: it is real and not false, the paramārthasatya. > — English (machine translation) (machine translation) - [Previous: 1.4](https://indike.org/pramana/in.bauddha.taisho.2012a.1.4) - [Next: 1.6](https://indike.org/pramana/in.bauddha.taisho.2012a.1.6) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2012a.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2012a~en-mt.1.5) — English, machine translation ## Linked texts (1) - [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076.9.45.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2012a.1.5](https://indike.org/pramana/in.bauddha.taisho.2012a.1.5) · Pramāṇa