[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) › 1.8 # 黃檗山斷際禪師傳心法要 1.8 黃檗山斷際禪師傳心法要 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.2012a.1.8) 十月八日。師謂休曰。言化城者。二乘及十地等覺妙覺。皆是權立接引之教。並為化城。言寶所者。乃真心本佛自性之寶。此寶不屬情量。不可建立。無佛無眾生。無能無所。何處有城。若問此既是化城。何處為寶所。寶所不可指。指即有方所。非真寶所也。故云在近而已。不可定量言之。但當體會契之即是。言闡提者。信不具也。一切六道眾生乃至二乘不信有佛果。皆謂之斷善根闡提。菩薩者。深信有佛法。不見有大乘小乘。佛與眾生同一法性。乃謂之善根闡提。大抵因聲教而悟者。謂之聲聞。觀因緣而悟者。謂之緣覺。若不向自心中悟。雖至成佛。亦謂之聲聞佛。學道人多於教法上悟。不於心法上悟。雖歷劫修行。終不是本佛。若不於心悟。乃至於教法上悟。即輕心重教。遂成逐塊忘於本心。故但契本心不用求法。心即法也。凡人多為境礙心。事礙理。常欲逃境以安心。屏事以存理。不知乃是心礙境理礙事。但令心空境自空。但令理寂事自寂。勿倒用心也。凡人多不肯空心。恐落於空。不知自心本空。愚人除事不除心。智者除心不除事。菩薩心如虛空。一切俱捨。所作福德皆不貪著。然捨有三等。內外身心一切俱捨。猶如虛空無所取著。然後隨方應物。能所皆忘。是為大捨。若一邊行道布德。一邊旋捨。無希望心。是為中捨。若廣修眾善有所希望。聞法知空。遂乃不著。是為小捨。大捨如火燭在前。更無迷悟。中捨如火燭在傍。或明或暗。小捨如火燭在後。不見坑穽。故菩薩心如虛空。一切俱捨。過去心不可得。是過去捨。現在心不可得。是現在捨。未來心不可得。是未來捨。所謂三世俱捨。自如來付法迦葉已來。以心印心。心心不異。印著空即印不成文。印著物即印不成法。故以心印心。心心不異。能印所印俱難契會。故得者少。然心即無心。得即無得。佛有三身。法身說自性虛通法。報身說一切清淨法。化身說六度萬行法。法身說法。不可以言語音聲形相文字而求。無所說無所證。自性虛通而已。故曰。無法可說是名說法。報身化身皆隨機感現。所說法亦隨事應根以為攝化。皆非真法。故曰。報化非真佛。亦非說法者。所言同是一精明分為六和合。一精明者。一心也。六和合者。六根也。此六根各與塵合。眼與色合。耳與聲合。鼻與香合。舌與味合。身與觸合。意與法合。中間生六識為十八界。若了十八界無所有。束六和合為一精明。一精明者。即心也。學道人皆知此。但不能免作一精明六和合解。遂被法縛不契本心。如來現世。欲說一乘真法則眾生不信興謗。沒於苦海。若都不說。則墮慳貪。不為眾生溥捨妙道。遂設方便說有三乘。乘有大小。得有淺深。皆非本法。故云。唯有一乘道餘二則非真。然終未能顯一心法。故召迦葉同法座別付一心。離言說法。此一枝法令別行。若能契悟者。便至佛地矣。 > On the eighth day of the tenth month, the Master said to Xiu: "As for what is called the 'conjured city': the two vehicles, the ten stages, equal enlightenment, and wondrous enlightenment are all teachings provisionally established to guide \[sentient beings\]; all of them are conjured cities. As for what is called the 'place of jewels': it is the jewel of the true mind, the original Buddha, the self-nature. This jewel does not belong to emotional reckoning and cannot be established. There is neither Buddha nor sentient beings, neither subject nor object—where could there be a city? If you ask, 'Since this is a conjured city, where is the place of jewels?'—the place of jewels cannot be pointed out. If it is pointed out, there would be a location, and it would not be the true place of jewels. Therefore it is said, 'It is close by, that is all.' It cannot be spoken of by fixed measures; you need only realize and accord with it, and that is it. As for what is called an icchantika: it means faith is incomplete. All sentient beings in the six realms, and even those of the two vehicles, who do not believe there is a Buddha-fruit, are called icchantikas who have severed roots of goodness. As for bodhisattvas: they deeply believe there is the Buddhadharma, and do not see Mahāyāna or Hīnayāna; the Buddha and sentient beings share the same dharma-nature—these are called icchantikas of good roots. Generally, those who awaken by relying on the teaching of sounds are called śrāvakas; those who awaken by contemplating causes and conditions are called pratyekabuddhas. If one does not awaken toward one's own mind, even if one reaches Buddhahood, one is still called a śrāvaka Buddha. Students of the Way mostly awaken through doctrinal teachings and do not awaken through the Dharma of Mind. Even if they cultivate through eons, in the end it is not the original Buddha. If one does not awaken to the mind and instead awakens through doctrinal teachings, one disparages the mind and values teachings, thereby chasing clods of earth and forgetting the original mind. Therefore, simply accord with the original mind without needing to seek the Dharma; the mind itself is the Dharma. Ordinary people are mostly obstructed by objects in their minds and by phenomena in principle; they always wish to flee objects to pacify the mind, or cast off phenomena to preserve principle, not knowing that it is the mind that obstructs objects and principle that obstructs phenomena. Simply make the mind empty, and objects will naturally become empty; simply make principle tranquil, and phenomena will naturally become tranquil. Do not apply the mind contrarily. Ordinary people are mostly unwilling to empty their minds, fearing falling into emptiness, not knowing that their own minds are originally empty. The foolish eliminate phenomena but do not eliminate the mind; the wise eliminate the mind but do not eliminate phenomena. The mind of a bodhisattva is like empty space, renouncing everything entirely, without greedily clinging to any of the merit created. However, renunciation has three grades: renouncing entirely inside and outside, body and mind, just like empty space with nothing grasped or clung to, and then responding to things according to circumstances, forgetting both subject and object—this is great renunciation. If on the one hand one practices the Way and distributes virtue, and on the other hand renounces in turn without any mind of expectation—this is intermediate renunciation. If one extensively cultivates all kinds of good deeds with expectations, but hearing the Dharma knows emptiness and thereupon does not cling—this is lesser renunciation. Great renunciation is like a torch held in front: there is no longer confusion or awakening. Intermediate renunciation is like a torch held at the side: it is sometimes bright and sometimes dark. Lesser renunciation is like a torch held behind: one does not see pits and traps. Therefore, the mind of a bodhisattva is like empty space, renouncing everything entirely. The past mind cannot be found—this is past renunciation. The present mind cannot be found—this is present renunciation. The future mind cannot be found—this is future renunciation. This is what is called renouncing all three times. Ever since the Tathāgata entrusted the Dharma to Kāśyapa, mind has been imprinted with mind; mind and mind are not different. If an imprint is applied to emptiness, the imprint forms no pattern; if an imprint is applied to objects, the imprint forms no dharma. Therefore, mind is imprinted with mind; mind and mind are not different. Both the imprinter and the imprinted are difficult to accord with; hence, those who attain it are few. Yet mind is no-mind, and attainment is no attainment. The Buddha has three bodies: the dharma-body speaks the Dharma of the empty permeability of self-nature; the reward-body speaks the Dharma of all purities; the transformation-body speaks the Dharma of the six pāramitās and ten thousand practices. When the dharma-body speaks the Dharma, it cannot be sought through speech, sounds, physical forms, or written words; there is nothing spoken and nothing realized—it is only the empty permeability of self-nature. Hence it is said: 'That there is no dharma that can be spoken is called speaking the Dharma.' The reward-body and transformation-body both appear in response to capacities; the Dharma spoken also adapts to phenomena in response to faculties in order to gather and transform—none of these is the true Dharma. Hence it is said: 'The reward and transformation are not the true Buddha, nor are they the speaker of the Dharma.' What is said about 'the one subtle brightness dividing into the six unions': the one subtle brightness is the One Mind; the six unions are the six sense faculties. These six sense faculties each unite with sense objects: the eye unites with form, the ear with sound, the nose with scent, the tongue with taste, the body with touch, and the mind with dharmas. In between, the six consciousnesses are born, making the eighteen realms. If you understand that the eighteen realms have no reality, you bind the six unions back into the one subtle brightness. The one subtle brightness is the mind itself. Students of the Way all know this, but they cannot avoid interpreting it as 'one subtle brightness and six unions'; thus they are bound by dharmas and do not accord with the original mind. When the Tathāgata appeared in the world, wishing to speak the true Dharma of the One Vehicle, sentient beings would not believe it and would give rise to slander, drowning in the sea of suffering. If he spoke nothing at all, he would fall into stinginess and not universally bestow the wondrous Way upon sentient beings. Thereupon he devised expedient means and spoke of the three vehicles: the vehicles have large and small, and the attainments have shallow and deep—none of which is the original Dharma. Hence it is said: 'There is only the Way of the One Vehicle; the other two are not real.' Yet in the end he had not yet revealed the Dharma of One Mind; therefore he summoned Kāśyapa to the same Dharma seat and separately entrusted the One Mind, the Dharma apart from speech. He made this one branch of Dharma circulate separately. If one can accord with and awaken to it, one immediately reaches the Buddha stage." > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.2012a.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.2012a.1.9) - [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.1.8) — English, machine translation ## Linked texts (1) - [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076.9.45.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2012a.1.8](https://indike.org/pramana/in.bauddha.taisho.2012a.1.8) · Pramāṇa