[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 98.45 # 宗鏡錄 98.45 宗鏡錄 98.45 - **Language:** Classical Chinese ### [98.45](https://indike.org/pramana/in.bauddha.taisho.2016.98.45) 百丈慧海和尚。因撥火示溈山靈祐。因茲頓悟。百丈乃謂曰。此暫時岐路。經云。欲見佛性。當觀因緣時節。時節既至。如迷忽悟。似忘忽憶。方省舊道己物不從他得。是故祖師云。悟了同未悟。無心得無法。秖是無虛妄凡聖等心。本來心法。元自備足。是汝今既爾。善自護持。又廣語問云。見不。答。見。又問。見復如何。答。見無二。既云無二不以見見於見。若見更見。為前見是。為後見是。經云。見見之時。見非是見。所以云。不行見法。不行聞法。不行覺法。諸佛疾與授記。又云。自心是佛。照用屬菩薩。自心是主宰。照用屬客。如波說水。照萬有以顯功。若能寂照。不存。玄旨。自然貫於今古。如云神無照功。至功常存。又云。如今欲得驀直悟解。但人法俱泯。俱絕。俱空。 > The Master Baizhang Huihai poked the fire to show it to Weishan Lingyou, who upon this was suddenly enlightened. Baizhang then said to him: 'This is a temporary fork in the road. A sūtra says: "If you wish to see the Buddha-nature, you should observe the conditions of causes and seasons." When the season arrives, it is like sudden enlightenment from delusion, like sudden recollection of what was forgotten. Only then do you realize that what was originally spoken of as your own property was not obtained from another. Therefore the Patriarch said: "Having realized, it is the same as not having realized; having no mind, you attain no dharma. It is merely being without empty and false minds of ordinary and sage." The original dharma of the mind was fully complete from the very beginning. Now that you are like this, guard and maintain it well.' He also asked in the Extensive Words: 'Do you see?' \[The student\] answered: 'I see.' He asked again: 'What is it like to see?' \[The student\] answered: 'Seeing is without duality.' Since it is said to be without duality, do not use seeing to see seeing. If seeing sees further, is the prior seeing correct, or is the subsequent seeing correct? A sūtra says: 'At the time of seeing seeing, the seeing is not seeing.' Therefore it is said: 'When one does not practice the dharma of seeing, does not practice the dharma of hearing, and does not practice the dharma of sensing, the buddhas swiftly bestow prophecy upon them.' It is also said: 'One's own mind is the Buddha; illumination and function belong to the bodhisattva. One's own mind is the master; illumination and function belong to the guest. It is like speaking of water in terms of waves: illuminating the ten thousand existences to manifest function. If one can remain in quiescent illumination without clinging, the profound purport will naturally pervade past and present.' It is like saying: 'Spirit has no function of illumination, yet the ultimate function constantly abides.' It is also said: 'If today you wish to attain direct awakening and understanding, simply let persons and dharmas both vanish, both be cut off, and both become empty.' > — English (machine translation) (machine translation) - [Previous: 98.44](https://indike.org/pramana/in.bauddha.taisho.2016.98.44) - [Next: 98.46](https://indike.org/pramana/in.bauddha.taisho.2016.98.46) - [Up: 98](https://indike.org/pramana/in.bauddha.taisho.2016.98) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.98.45) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.98.45](https://indike.org/pramana/in.bauddha.taisho.2016.98.45) · Pramāṇa