[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) › [緇門警訓](https://indike.org/pramana/in.bauddha.taisho.2023) › 3.14 # 緇門警訓 3.14 緇門警訓 3.14 - **Language:** Classical Chinese ### [3.14](https://indike.org/pramana/in.bauddha.taisho.2023.3.14) 至道無難唯嫌揀擇。但莫憎愛洞然明白。毫釐有差天地懸隔。 欲得現前莫存順逆。違順相爭是為心病。 不識玄旨徒勞念靜。圓同太虛無欠無餘。 良由取捨所以不如。莫逐有緣勿住空忍。 一種平懷泯然自盡。止動歸止止更彌動。 唯滯兩邊寧知一種。一種不通兩處失功。 遣有沒有從空背空。多言多慮轉不相應。 絕言絕慮無處不通。歸根得旨隨照失宗。 須臾返照勝却前空。前空轉變皆由妄見。 不用求真唯須息見。二見不住慎莫追尋。纔有是非紛然失心。 二由一有一亦莫守。一心不生萬法無咎。 無咎無法不生不心。能隨境滅境逐能沈。 境由能境能由境能。欲知兩段元是一空。 一空同兩齊含萬象。不見精粗寧有偏黨。 大道體寬無易無難。小見狐疑轉急轉遲。 執之失度必入邪路。放之自然體無去住。 任性合道逍遙絕惱。繫念乖真昏沈不好。 不好勞神何用疎親。欲取一乘勿惡六塵。六塵不惡還同正覺。 智者無為愚人自縛。法無異法妄自愛著。 將心用心豈非大錯。迷生寂亂悟無好惡。 一切二邊良由斟酌。夢幻虛華何勞把捉。 得失是非一時放却。眼若不睡諸夢自除。 心若不異萬法一如。一如體玄兀爾忘緣。 萬法齊觀歸復自然。泯其所以不可方比。 止動無動動止無止。兩既不成一何有爾。 究竟窮極不存軌則。契心平等所作俱息。狐疑盡淨正信調直。 一切不留無可記憶。虛明自照不勞心力。 非思量處識情難測。真如法界無他無自。 要急相應唯言不二。不二皆同無不包容。 十方智者皆入此宗。宗非促延一念萬年。 無在不在十方目前。極小同大忘絕境界。 極大同小不見邊表。有即是無無即是有。 若不如此必不須守。一即一切一切即一。 但能如是何慮不畢。信心不二不二信心。言語道斷非去來今。 > The Supreme Way is not difficult; it only dislikes picking and choosing. > Merely have no hatred or love, and all will be clearly understood. > A hair's breadth of difference, and heaven and earth are set far apart. > If you wish to see it appear before you, entertain neither conformable nor contrary. > The clash of the contrary and the conformable is the disease of the mind. > Not knowing the profound intent, you labor in vain trying to quiet thought. > Complete like great space, lacking nothing, with nothing extra. > Precisely because of grasping and rejecting, therefore it is not as it is. > Do not pursue conditioned existence; do not dwell in the endurance of emptiness. > Rest in single evenness, and \[all\] vanishes of itself. > Stopping movement to return to stillness, the stillness moves all the more. > Staying only in the two extremes, how can you know the single kind? > If you do not penetrate the single kind, at both ends you will lose efficacy. > Dismissing existence, you sink into existence; pursuing emptiness, you turn your back on emptiness. > Much speech and many thoughts bring less and less accord. > Cutting off speech and cutting off thoughts, there is nowhere you do not penetrate. > Returning to the root you obtain the intent; following the illumination you lose the source. > For a moment turning illumination back surpasses the previous emptiness. > The changes of the previous emptiness all stem from delusive views. > There is no need to seek the true; one must only cease views. > Do not abide in the dual views; take care not to pursue them. > As soon as there is right and wrong, the mind is confusedly lost. > The two exist because of the one; do not cling even to the one. > When the one mind is unarisen, the myriad dharmas are without fault. > Without fault, there are no dharmas; unarisen, there is no mind. > The subject perishes following the object; the object sinks pursuing the subject. > The object is an object because of the subject; the subject is a subject because of the object. > If you wish to know these two parts, fundamentally they are a single emptiness. > The single emptiness is identical to both, equally containing the myriad forms. > Not seeing fine or coarse, how could there be partiality or bias? > The Great Way's essence is broad, neither easy nor difficult. > Small views are filled with doubt; the more hurried they are, the slower they go. > Clinging to it loses measure, and will surely enter crooked paths. > Letting it go naturally, the essence has no going or staying. > Accord with your nature and unite with the Way: roam untrammeled and cut off afflictions. > Bound thoughts go contrary to truth; torpor and sinking are not good. > It is no good to weary the spirit; what use are estrangement and intimacy? > If you wish to grasp the One Vehicle, do not loathe the six dusts. > Not loathing the six dusts is identical to right awakening. > The wise do not act; the foolish bind themselves. > Dharmas have no different dharmas; delusion itself cherishes attachments. > Using the mind to employ the mind—is this not a great error? > Delusion gives rise to quiet and disturbance; awakening has no likes or dislikes. > All two extremes arise strictly from deliberation. > Dreams, phantoms, and empty flowers: why labor to grasp them? > Gain and loss, right and wrong: let them go all at once. > If the eyes do not sleep, all dreams are removed of themselves. > If the mind does not differentiate, the myriad dharmas are of one suchness. > The essence of one suchness is profound: motionless, forget conditions. > Viewing the myriad dharmas equally, one returns to what is natural. > Extinguish the reason for it, and nothing can be compared to it. > Stop movement and there is no movement; move stillness and there is no stillness. > Since both are not established, how could the one exist? > At the ultimate and consummate limit, no rules or standards are preserved. > Accord the mind to equality, and what is done ceases entirely. > Hesitations and doubts are thoroughly cleansed, and right faith is tuned and straight. > Nothing remains, nothing can be remembered. > Emptily bright, illuminating itself, it does not weary mental effort. > It is not a place for thinking; consciousness and feeling cannot fathom it. > In the true-suchness dharmadhātu, there is neither other nor self. > If you urgently wish to accord with it, speak only of non-duality. > In non-duality all is identical; there is nothing it does not contain. > The wise of the ten directions all enter this source. > The source neither shortens nor extends: one thought is ten thousand years. > Neither absent nor present, the ten directions are before one's eyes. > The extremely small is identical to the great, with realms forgotten and cut off. > The extremely great is identical to the small, with neither boundary nor surface seen. > Existence is precisely non-existence; non-existence is precisely existence. > If it is not thus, you surely must not cling to it. > One is precisely all; all is precisely one. > If only you can be like this, what worry is there that you will not accomplish it? > The faithful mind is non-dual; non-duality is the faithful mind. > The path of language is cut off: it is neither past, future, nor present. > — English (machine translation) (machine translation) - [Previous: 3.13](https://indike.org/pramana/in.bauddha.taisho.2023.3.13) - [Next: 3.15](https://indike.org/pramana/in.bauddha.taisho.2023.3.15) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2023.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2023~en-mt.3.14) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.10.74) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2023.3.14](https://indike.org/pramana/in.bauddha.taisho.2023.3.14) · Pramāṇa