[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) › [曆代法寶記](https://indike.org/pramana/in.bauddha.taisho.2075) › 1.13.6 # 曆代法寶記 1.13.6 曆代法寶記 1.13.6 - **Language:** Classical Chinese ### [1.13.6](https://indike.org/pramana/in.bauddha.taisho.2075.1.13.6) 死墮地獄中。 無盈法師聞說側身偏坐。 和上問法師。 無記有幾種。 法師答。 異熟無記。 變易無記。 工巧無記。 威儀無記。 和上又問。 何者是有記。 法師答。 第六意識是有記。 和上云。 第六意識是顛倒識。 一切眾生不出三界。 都由意識。 意不生時。 即超三界。 剃頭剃髮盡是佛弟子。 不須學有記。 不可學無記。 今時法師盡學無記。 不住大乘。 云何是大乘。 內自證不動。 是無上大乘。 我無上大乘。 超過於名言。 其義甚明了。 愚夫不能覺。 覺諸情識空寂無生。 名之為覺。 無盈法師杜口無詞。 和上云。 無記有二種。 一者有覆無記。 二者無覆無記。 第六意識至眼等五識。 盡屬有覆無記。 第六意識已下至第八識。 盡屬無覆無記。 並是強名言之。 又加第九識。 是清淨識。 亦是妄立。 和上引楞伽經云。 八九種種識。 如海眾波浪。 習氣常增長。 槃根堅固依。 心隨境界流。 如鐵於磁石。 如水瀑流盡。 波浪即不起。 如是意識滅。 種種識不生。 種種意生身。 我說為心量。 得無思相法。 佛子非聲聞。 無盈法師聞說。 唯稱不可思議。 和上又問。 楞伽經云。 已楔出楔。 此義云何。 無盈法師答。 譬如擗木。 先以下大楔。 即下小楔。 令出大楔。 和上報法師。 既小楔出大楔。 大楔既出。 小楔還在。 云何以楔出楔。 法師更無詞敢對。 和上即解楔喻眾生煩惱。 楔假諸佛如來言教。 楔煩惱既無。 法即不自。 譬如有病然與處方。 病若得愈。 方藥並除。 今法師執言教法。 如病人執方而不能服藥。 不捨文字。 亦如楔在木中。 楞伽經云。 譬如以指指物。 小兒觀指。 不觀於物。 隨言說指。 而生執著。 乃至盡命。 終不能捨文字之指。 和上又問法師三寶四諦義。 又問三身義。 法師更不敢對。 唯稱不可思議。 僕射聞說法已。 倍加歡喜。 弟子當日恐和上久在山門畏𧘍。 對相公不得深憂直緣。 三川師僧無有一人𧘍對相公意者。 相公一見和上。 向弟子說。 真實道者。 天然特達。 與諸僧玄殊。 讚不可思議。 弟子聞相公說。 喜躍不已。 弟子有福登時無憂。 諸軍將並皆喜慰。 不可言說。 頂禮。 時有東京體無師。 僧中俊哲。 處處尋師。 戒律威儀及諸法事。 聰明多辦。 亦稱禪師。 是聖善寺弘政禪師弟子。 共晉原竇承邡李去泰青城蘇承判官周洽等。 尋問和上。 直至禪堂。 和上見來相然諾已各坐。 體無問和上。 是誰弟子。 是誰宗旨。 和上答。 是佛宗旨。 是佛弟子。 和上報。 闍梨削髮被衣即是佛弟子。 何用問。 師宗旨依了義經。 不依不了義經。 有疑任意問。 體無知和上是金和上弟子。 乃有毀言。 希見釰南。 人不起心。 禪師打人云不打。 嗔人云不嗔。 有施來受言不受。 體無深不解此事。 和上答。 修行般若波羅蜜。 不見報恩者。 不見作恩者。 已無所受。 未具。 佛法亦不滅受。 無住從初發心迄至于今。 未曾受一毛髮施。 體無聞說。 視諸官人云。 禪師言語大曷。 和上問體無。 闍梨口認禪師。 云何起心打人。 起心嗔人。 起心受施。 體無自知失宗旨。 瞿然失色。 量久不語。 問和上。 解楞伽經否。 和上答。 解是不解。 諸官人相黨語和上。 禪師但說。 何用相詰。 和上報諸官人。 若說恐諸人不信。 諸官人答言。 信和上即說我。 若具說。 或有人聞。 心則狂亂。 狐疑不信。 即引楞伽經云。 愚夫樂妄說。 不聞真實惠。 言說三苦因。 真是滅苦因。 言說即變異。 真是離文字。 於妄相心境。 愚生二種見。 不識心及緣。 即起二妄相。 了心及境界。 妄相即不生。 體無救義引法華經有三乘。 和上引楞伽經云。 彼愚癡人。 > \[...and\] die and fall into hell." When Dharma Master Wuying heard this, he turned sideways and sat askew. The upādhyāya asked the Dharma master, "How many kinds of the indeterminate (avyākṛta) are there?" The Dharma master replied, "Maturation indeterminate, transformation indeterminate, technical indeterminate, and comportment indeterminate." The upādhyāya asked again, "Which one is the determinate?" The Dharma master replied, "The sixth, the mental consciousness, is determinate." The upādhyāya said, "The sixth consciousness is an inverted consciousness. That all sentient beings do not transcend the three realms is entirely due to the mental consciousness. When thought does not arise, one immediately transcends the three realms. All who shave their heads and hair are disciples of the Buddha; there is no need to study the determinate, nor should one study the indeterminate. Dharma masters nowadays entirely study the indeterminate and do not abide in the Great Vehicle. What is the Great Vehicle? Inner self-realisation and immobility—this is the unsurpassed Great Vehicle. My unsurpassed Great Vehicle transcends names and words; its meaning is extremely clear, yet foolish people cannot awaken to it. Awakening to all mental consciousnesses as empty, tranquil, and unproduced is what is named 'awakening'." Dharma Master Wuying was silenced and had no words to offer. The upādhyāya said, "There are two kinds of the indeterminate: first, the obstructed indeterminate; second, the unobstructed indeterminate. From the sixth consciousness to the five consciousnesses of the eye and so forth, all belong to the obstructed indeterminate. From below the sixth consciousness down to the eighth consciousness, all belong to the unobstructed indeterminate. These are all forced designations. Adding a ninth consciousness as the pure consciousness is also a false establishment." The upādhyāya cited the Laṅkāvatāra Sūtra: "The various eight and nine consciousnesses / Are like the multitude of waves upon the ocean. / Karmic impressions ever increase; / Deep-rooted, firm, they are relied upon. / Mind flows along with the cognitive objects, / Just as iron \[is drawn\] to a lodestone. / When the rushing torrent of water is exhausted, / The waves then do not arise. / In this way, when the mental consciousness is extinguished, / The various consciousnesses do not arise. / The various mind-made bodies / I declare to be mere mind. / Attaining the dharma without signs of thought, / They are sons of the Buddha, not śrāvakas." When Dharma Master Wuying heard this, he could only praise it as inconceivable. The upādhyāya asked again, "The Laṅkāvatāra Sūtra says, 'Extracting a wedge with a wedge.' What does this mean?" Dharma Master Wuying replied, "It is like splitting wood: one first drives in a large wedge, and then drives in a small wedge to make the large wedge come out." The upādhyāya told the Dharma master, "If the small wedge extracts the large wedge, once the large wedge is out, the small wedge is still left inside. How can this be extracting a wedge with a wedge?" The Dharma master had no further words to dare respond. The upādhyāya then explained: "The \[first\] wedge is a metaphor for the afflictions of sentient beings; the \[second\] wedge is provisionally applied to the spoken teachings of the Buddhas and Tathāgatas. When the wedge of afflictions is gone, the Dharma does not exist on its own. It is like when there is an illness, a prescription is given; if the illness is cured, the prescription and medicine are both discarded. Now Dharma masters cling to the verbal teachings, like a sick person who clings to the prescription and cannot take the medicine, unable to abandon words—just like a wedge remaining in the wood. The Laṅkāvatāra Sūtra says: 'Just as when pointing at an object with a finger, a small child looks at the finger and does not look at the object; following the words that point, one generates attachment, and even unto the end of life, is ultimately unable to abandon the finger of words.'" The upādhyāya again asked the Dharma master about the meaning of the Three Jewels and the Four Noble Truths, and asked about the meaning of the three bodies (trikāya). The Dharma master dared not reply further, only praising it as inconceivable. When the vice director heard the Dharma preached, his joy doubled: "That day, this disciple was afraid that the upādhyāya, having long resided in the mountain gates, would fear audience and not be able to answer the minister, which caused deep anxiety. This was purely because among the masters and monks of the Three Rivers, there was not a single person who could respond to the minister's satisfaction. As soon as the minister saw the upādhyāya, he told this disciple, 'A true person of the Way is natural, extraordinary, and profoundly distinct from the other monks!' and praised him as inconceivable. When this disciple heard what the minister said, my joy knew no bounds. This disciple was blessed, and my worries instantly vanished. The military generals were all comforted and joyful beyond words!" He then prostrated. At that time, there was Master Tiwu of the Eastern Capital, an outstanding figure among monks, who sought out masters everywhere. In the monastic rules, deportment, and various ritual matters, he was intelligent and versatile, and was also called a Chan master. He was a disciple of Chan Master Hongzheng of Shengshan Temple. Together with Dou Chengfang and Li Qutai of Jinyuan, and Administrative Assistant Zhou Qia of Qingcheng and others, he sought out and questioned the upādhyāya, going straight to the Chan hall. Seeing them arrive, the upādhyāya gave an acknowledging nod, and each took a seat. Tiwu asked the upādhyāya, "Whose disciple are you? Whose lineage-doctrine is yours?" The upādhyāya answered, "It is the Buddha's lineage-doctrine; I am a disciple of the Buddha." The upādhyāya told him, "Ācārya, shaving your hair and wearing the robes makes you a disciple of the Buddha; what need is there to ask? The master's lineage-doctrine relies on the sutras of definitive meaning, not on the sutras of non-definitive meaning. If you have doubts, feel free to ask." Tiwu, knowing that the upādhyāya was a disciple of Reverend Jin, made disparaging remarks: "Rarely seen in Jiannan! If people do not give rise to thoughts, when a Chan master strikes someone, he says he does not strike; when he is angry at someone, he says he is not angry; when an alms offering comes and he accepts it, he says he does not accept it. Tiwu profoundly fails to understand this matter." The upādhyāya answered, "When practising prajñāpāramitā, one sees neither one who requites kindness nor one who performs kindness. There is already nothing received; not yet complete, the Buddha-dharma also does not extinguish reception. From my first generation of the aspiration \[for awakening\] until now, Wuzhu has never accepted an alms offering as small as a single hair." When Tiwu heard this, he looked at the officials and said, "The Chan master's words are very bold." The upādhyāya asked Tiwu, "Ācārya, you yourself profess to be a Chan master. Why do you give rise to thoughts to strike people, give rise to thoughts to be angry at people, and give rise to thoughts to accept offerings?" Tiwu, knowing himself that he had lost the principle, was startled and paled, remaining silent for a long time. He then asked the upādhyāya, "Do you understand the Laṅkāvatāra Sūtra or not?" The upādhyāya answered, "To understand is not to understand." The officials, taking Tiwu's side, said to the upādhyāya, "Chan master, just explain it; what need is there to interrogate each other?" The upādhyāya informed the officials, "If I speak, I fear people will not believe it." The officials replied, saying, "We believe the upādhyāya; please speak." \[The upādhyāya said,\] "If I explain it fully, perhaps someone hearing it will have their mind crazed and disordered, harbor doubts and not believe." He then cited the Laṅkāvatāra Sūtra: "The foolish delight in false explanations / And do not hear true wisdom. / Verbal explanations are the cause of the three sufferings; / The truth is the cause of the cessation of suffering. / Verbal explanations are subject to change; / The truth is free from words. / Toward the mind and objects of false signs, / The foolish produce two kinds of views. / Not recognising the mind and conditions, / They immediately give rise to two false signs. / Fully understanding the mind and cognitive objects, / False signs then do not arise." Tiwu, trying to salvage his position, cited the Saddharmapuṇḍarīka Sūtra on there being three vehicles. The upādhyāya cited the Laṅkāvatāra Sūtra: "Those foolish people..." > — English (machine translation) (machine translation) - [Previous: 1.13.5](https://indike.org/pramana/in.bauddha.taisho.2075.1.13.5) - [Next: 1.13.7](https://indike.org/pramana/in.bauddha.taisho.2075.1.13.7) - [Up: 1.13](https://indike.org/pramana/in.bauddha.taisho.2075.1.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2075~en-mt.1.13.6) — English, machine translation ## Linked texts (1) - [諸經要抄](https://indike.org/pramana/in.bauddha.taisho.2819.1.66) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2075.1.13.6](https://indike.org/pramana/in.bauddha.taisho.2075.1.13.6) · Pramāṇa