佛祖歷代通載 10.74

10.74

（三十　丙寅）　是歲三祖僧璨大師示寂。師或云徐州人。初以白衣謁二祖既授衣。屬周武廢教。往來司空山。積十餘年人無識者。隋開皇十二年有沙彌道信。禮師曰。願和尚大慈乞與解脫法門。師曰。誰縛汝。曰無人縛。師曰。何更求解脫乎。信於言下大悟。服勞九載。授具戒已屢驗以玄犍。知其緣熟乃付衣。說偈曰。花種雖因地。從地種花生。若無人下種。花地盡無生。并付法衣曰。吾既得汝能事已畢。即優游江國。歷羅浮諸山復還舊止。士民樂其歸相率致供。師為四眾說法已。於法會大樹下儼立合掌而逝。十月十五日也。唐玄宗諡曰鑑智禪師。著信心銘一篇。其辭曰。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。無缺無餘。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。從空皆空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失功須臾反照。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。才有是非。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。不見精麁。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入迷路。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。妄有愛著。將心用心豈非大錯。迷生寂亂。悟無好惡。一切二邊。良由斟酌。夢幻虛花何勞把捉。得失是非。一時放却眼若不寐諸夢自除。心若不異。萬法一如。如如體玄兀爾忘緣。萬緣齊觀。復歸自然。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。所作皆息。狐疑淨盡。正信調直。一切不留。無可記憶。虛明自照不勞心力。非思量處。識智難測。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。若不如是。必不須守。一即一切。一切即一。但能如此。何慮不畢。信心不二。不二信心。言語道斷。非去來今。

(30. Bingyin [606 CE]) In this year, the Third Patriarch, Great Master Sengcan, showed his passing into quiescence. The Master was said by some to be a native of Xuzhou. He first visited the Second Patriarch as a layman, and having received the robe, it coincided with Emperor Wu of the Northern Zhou's abolition of the teaching. He travelled back and forth to Mount Sikong, and for more than ten years no one recognised him. In the twelfth year of the Kaihuang era of the Sui [592 CE], there was a novice named Daoxin who bowed to the Master and said, 'May the Venerable in your great compassion bestow upon me the Dharma-gate of liberation.' The Master said, 'Who is binding you?' He replied, 'No one is binding me.' The Master said, 'Why then seek liberation further?' Daoxin had a great awakening at these words. He served him diligently for nine years. Having received the full ordination precepts, the Master repeatedly tested him with profound keys, and knowing his affinities were ripe, he then transmitted the robe to him, speaking a verse: / 'Though flower seeds depend upon the soil, / It is from the soil that the seeds grow flowers. / If no one casts the seeds down, / Flowers and ground alike produce nothing.' / Together with this he transmitted the Dharma robe, saying, 'Now that I have found you, my capable work is finished.' Thereupon he roamed leisurely through the southern riverlands, traversed the Luofu Mountains, and then returned to his former dwelling place. The gentry and common people rejoiced at his return and led one another in making offerings to him. After the Master preached the Dharma for the fourfold assembly, he stood upright under a great tree at the Dharma gathering with palms joined, and passed away. It was the fifteenth day of the tenth month. Emperor Xuanzong of the Tang posthumously titled him Chan Master Jianzhi ('Mirror Wisdom'). He composed the one-piece 'Inscription on Faith in Mind' (Xinxin ming). Its words say: / The Supreme Way is not difficult, / It only dislikes picking and choosing. / Merely have neither hatred nor love, / And it is thoroughly clear and evident. / If there is a hairbreadth's difference, / Heaven and earth are hung far apart. / If you wish it to appear before you, / Do not harbor compliance or rebellion. / The conflict between rebellion and compliance / Is indeed a disease of the mind. / Not recognising the profound purport, / One toils in vain trying to quiet thought. / Perfect and round like the great void, / Lacking nothing, having nothing in excess. / Truly it is because of grasping and rejecting / That it is therefore not as it is. / Do not pursue outer conditions, / Nor abide in the forbearance of emptiness. / When an identical, even mind / Vanishes of itself into quiescence; / When you stop movement to return to stillness, / Stopping only increases the movement. / If you only cling to the two sides, / How can you know the One Form? / If the One Form is not penetrated, / Merit is lost in both places. / Denying existence is to fall into existence; / Chasing after emptiness is to be empty of emptiness. / Much speech and much thinking / Are increasingly unaligned. / Cut off speech and cut off thinking, / And there is nowhere you do not penetrate. / Return to the root and gain the purport; / Follow illumination and lose the merit. / For an instant reverse the illumination, / And you surpass previous emptiness. / The transformations of previous emptiness / All stem from deluded views. / There is no need to seek the true, / One only must cease views. / Do not abide in dual views; / Carefully avoid pursuing them. / As soon as there is right and wrong, / In confusion you lose your mind. / The two arise from the One; / Yet do not guard even the One. / When the single mind does not arise, / The ten thousand phenomena are without fault. / Without fault, there are no phenomena; / Not arising, there is no mind. / The subject is extinguished following the object; / The object sinks following 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 both sections, / Originally they are a single emptiness. / A single emptiness equals both, / Equally containing the ten thousand images. / Not seeing fine or coarse, / How could there be partiality? / The Great Way's essence is broad, / Without easy or difficult. / Small views harbor doubts; / The more hurried, the slower it is. / Grasping it, one loses measure, / And must enter astray paths. / Let it go naturally, / Its essence has no going or staying. / Accord with nature and unite with the Way, / Leisurely and free from affliction. / Tying thoughts strays from the real, / Sinking into torpor is not good. / Not good is to toil the spirit; / What use are estrangement and closeness? / If you wish to take the Single Vehicle, / Do not loathe the six dusts. / When the six dusts are not loathed, / It is still the same as true awakening. / The wise are without contrivance (asaṃskṛta); / Fools bind themselves. / Phenomena have no different phenomena; / Delusion creates love and attachment. / Using the mind to employ the mind, / Is this not a great mistake? / Delusion gives rise to quietude and disturbance; / Awakening has no like or dislike. / All pairs of opposites / Truly come from calculating. / Dreams, phantoms, and empty flowers— / Why toil to grasp them? / Gain, loss, right, and wrong, / Cast them all away at once. / If the eyes do not sleep, / All dreams vanish of themselves. / If the mind does not differentiate, / The ten thousand phenomena are of one Suchness. / Suchness's essence is mysterious; / Stupendously, forget conditions. / Behold the ten thousand conditions equally, / And return again to nature. / Eradicate that by which it is so, / It cannot be compared. / Stop movement and there is no movement; / Move stillness and there is no stillness. / When both are not established, / How can the One exist? / In the ultimate and exhaustive limit, / No rules or measures remain. / When you tally with the equal mind, / All actions are stilled. / Doubts are cleansed entirely, / Correct faith is adjusted straight. / Nothing whatsoever remains, / There is nothing to remember. / Empty and luminous, it illuminates of itself, / Without toiling the mind's power. / Not a place for deliberation, / Discursive consciousness and wisdom find it hard to measure. / In the Dharma realm of Suchness, / There is neither other nor self. / If you urgently wish to accord with it, / Speak only of non-duality. / Non-duality is entirely identical, / There is nothing it does not contain. / The wise of the ten directions / All enter this ancestral school. / The ancestral school is neither shortened nor extended; / A single thought is ten thousand years. / Neither present nor absent, / The ten directions are before your eyes. / The extremely small equals the great, / Boundless realms are forgotten. / The extremely great equals the small, / The boundary and surface are not seen. / Being is none other than non-being; / Non-being is none other than being. / If it is not like this, / It must not be held to. / One is all; / All is one. / If you can only be like this, / Why worry about not completing it? / Faithful mind is non-dual; / Non-dual is the faithful mind. / The path of words is cut off; / It is not of past, future, or present.