[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) › 1.13.7 # 曆代法寶記 1.13.7 曆代法寶記 1.13.7 - **Language:** Classical Chinese ### [1.13.7](https://indike.org/pramana/in.bauddha.taisho.2075.1.13.7) 說有三乘。 不說唯心。 無諸境界。 心無覺知。 生動念即魔網。 又引思益經云。 云何一切法正。 云何一切法邪。 若以心分別。 即一切法邪。 若不以心分別。 一切法正。 無心法中。 起心分別。 並皆是邪。 有惠憶禪師。 時人號李山僧。 問和上云。 以北禪師云何入作。 和上答禪師。 亦不南亦不北。 亦不入作亦不出作。 沒得沒失。 不流不注。 不沈不浮。 活鱍鱍。 惠憶聞已合掌叩頭而坐。 有義淨師。 處默師。 唐蘊師。 並是惠明禪師弟子。 來欲得共和上論說佛法。 和上見問。 闍梨解何經論。 唐蘊師答。 解百法。 曾為僧講。 和上請。 唐蘊答。 內有五箇無為。 外有五箇有為。 攝一切法。 和上引楞伽經云。 有為及無為。 若諸修行者。 不應起分別。 經經說妄相。 終不出於名。 若離於言說。 亦無有所說。 唐蘊語義淨師。 請闍梨更問。 義淨即問和上。 禪師作勿生坐禪。 和上答。 不生只沒禪。 義淨自不會。 問處默。 此義云何。 處默亦不會。 更令義淨師別問。 和上知不會。 遂問義淨。 闍梨解何經論。 答。 解菩薩戒。 曾為僧講。 和上問。 戒以何為體。 以何為義。 義淨無詞可對。 便出穢言。 非我不解。 直為試爾。 如似異沒禪。 我嫌不行。 處默連聲。 我嫌爾鈍不作。 我嫌悶不行。 我嬾嫌不作。 我慵嫌不入。 和上語諸僧。 如如之理具一切智。 無上大乘超過於名言。 其義甚明了。 愚夫不覺知。 無住與諸闍梨說一緣起。 有聚落。 於晨朝時。 有姟子啼叫。 聲隣人聞就看。 見母嗔打。 隣人問。 何為打。 母答。 為尿床。 隣人叱母。 此子幼稚。 何為打之。 又聞一啼哭聲。 隣人聞就問。 見一丈夫。 年登三十。 其母以杖鞭之。 隣人問。 緣何鞭。 母答。 尿床。 隣人聞說。 言老漢多應故尿。 直須打。 如此僧等類。 譬如象馬攏悷不調。 加諸楚毒。 乃至徹骨。 和上再為說。 欲求寂滅樂。 當學沙門法。 無心離意識。 是即沙門法。 諸闍梨削髮披衣自言。 我是佛弟子。 不肯學沙門法。 只言慵作嬾作。 嫌鈍不入。 此非沙門釋子。 是野干之類。 佛有明文。 未來世當有著袈裟。 妄說於有。 毀壞我正法。 譬如以指指物。 愚癡凡夫觀指。 不觀物。 隨言說指。 而生執著。 乃至盡命。 終不能捨文字之指。 隨言而取義。 建立於諸法。 以彼建立故。 死墮地獄中。 諸僧聞說。 忙然失色辭去。 西京勝光寺僧淨藏師聞和上不可思議。 遠投和上。 和上問。 云何知不可思議。 淨藏師答。 知金和上衣鉢傳授和上。 和上問。 云何知。 淨藏答。 僧俗咸言云和上嫡嫡相傳授得金和上法。 小師多幸有福得遇和上。 說已作禮。 和上問。 先學何經論。 答。 小師曾看維摩章疏。 亦學坐禪。 是太白宗旨。 和上即為說法。 無憶是道。 不觀是禪。 師不取不捨。 境來亦不緣。 若看章疏。 即是相念喧動。 若學太白宗旨。 宗旨坐禪即是意相攀緣。 若欲得此間住。 一生來所學者盡不得在心。 問淨藏得否。 答得。 和上慈悲指授一取和上規模。 和上觀淨藏堪為法器。 即再為說法。 一物在心。 不出三界。 有法是俗諦。 無性第一義。 離一切諸相。 即名諸佛。 無念即無相。 有念即虛妄。 無念出三界。 有念在三界。 無念即無是。 無念即無非。 無念即無自。 無念即無他。 自他俱離。 成佛菩提。 正念之時。 無念不自。 淨藏聞說歡喜踊躍。 即請和上。 改法號名超藏。 不離左右扶持。 隴州開元寺覺禪師弟子知一師。 時人號質直僧。 來投和上。 和上問。 汝從何來。 知一師答。 從隴州來。 和上問。 是誰弟子。 知一師答。 覺和上弟子。 > \[They\] teach that there are three vehicles, not teaching mind-only. Without objects, the mind has no sensation or awareness; when stirring thought is generated, that is the snare of Māra." He also cited the Viśeṣacintā-\[brahma-paripṛcchā\]-sūtra: "Why are all dharmas correct? Why are all dharmas wrong? If one discriminates with the mind, then all dharmas are wrong. If one does not discriminate with the mind, all dharmas are correct. In dharmas without mind, generating mind and discriminating—all of this is wrong." There was Chan Master Huiyi, whom people of the time called the Mountain Monk Li. He asked the Upādhyāya, "How do Chan masters in the north practice and engage?" The Upādhyāya answered the Chan master, "Neither south nor north; neither entering practice nor exiting practice. No gain, no loss; no flowing, no pouring; no sinking, no floating—completely alive and kicking." Having heard this, Huiyi joined his palms, knocked his head on the ground, and sat down. There were Masters Yijing, Chumo, and Tangyun, all disciples of Chan Master Huiming, who came wishing to discuss the Buddha-Dharma with the Upādhyāya. Seeing them, the Upādhyāya asked, "Which sūtras and treatises do you ācāryas understand?" Master Tangyun answered, "I understand the Hundred Dharmas, and have lectured on them for monks." The Upādhyāya requested \[an explanation\]. Tangyun replied, "Internally there are five asamskṛta \[dharmas\], and externally there are five saṃskṛta \[groups of dharmas\], which encompass all dharmas." The Upādhyāya cited the Laṅkāvatāra Sūtra: "As for the conditioned and the unconditioned, / if one is a practitioner, / one should not give rise to discrimination. / Sūtra after sūtra speaks of false characteristics, / yet in the end they do not transcend names. / If one is free from speech, / there is also nothing to be spoken." Tangyun said to Master Yijing, "Please, ācārya, ask further." Yijing then asked the Upādhyāya, "Chan Master, in what way do you sit in meditation?" The Upādhyāya answered, "Chan without arising, just like that." Yijing did not understand on his own, and asked Chumo, "What is the meaning of this?" Chumo also did not understand, and bade Master Yijing ask something else. The Upādhyāya, knowing they did not understand, then asked Yijing, "Which sūtras and treatises do you, ācārya, understand?" He answered, "I understand the Bodhisattva Precepts, and have lectured on them for monks." The Upādhyāya asked, "What do the precepts take as their essence? What do they take as their meaning?" Yijing had no words to reply, and immediately blurted out foul language: "It is not that I do not understand; I was merely testing you! As for such strange Chan, I despise it and will not practice it." Chumo chimed in, "I despise your dullness and will not do it! I despise its suffocation and will not practice it! I am lazy and despise doing it! I am indolent and despise entering it!" The Upādhyāya told the monks, "The principle of suchness is endowed with all-knowledge; the supreme great vehicle transcends names and words. Its meaning is very clear, but foolish people do not perceive or know it. Wuzhu will tell you ācāryas a parable. There was a village where, in the early morning, a small child was crying aloud. A neighbor heard the sound and went to look, seeing the mother angrily beating him. The neighbor asked, 'Why are you beating him?' The mother replied, 'Because he wet the bed.' The neighbor scolded the mother, 'This child is young; why beat him?' Then another sound of weeping was heard. The neighbor heard it and went to inquire, seeing a grown man, thirty years of age, whose mother was flogging him with a cane. The neighbor asked, 'For what reason are you whipping him?' The mother answered, 'He wet the bed.' When the neighbor heard this, he said, 'This old fellow most likely did it on purpose; he truly deserves to be beaten!' Monks of this sort are like elephants and horses that are intractable and untamed; they must be subjected to painful beatings, even cutting to the bone." The Upādhyāya spoke for them again: "If you wish to seek the joy of quiescent cessation, / you should learn the śramaṇa's dharma. / No-mind, free from the conscious mind— / this is precisely the śramaṇa's dharma. You ācāryas shave your heads and don the robes, saying of yourselves, 'I am a disciple of the Buddha,' yet you are unwilling to learn the śramaṇa's dharma, only saying you are indolent to do it, lazy to do it, despise its dullness and will not enter it. These are not śramaṇas or sons of the Śākya clan; they are of the jackal's kind. The Buddha gave clear text: 'In future ages there will be those who wear the kāṣāya, falsely speaking of existence, destroying my true Dharma. Just as pointing at an object with a finger: the foolish ordinary person looks at the finger and does not look at the object. Following the spoken finger, they give rise to attachment, even until their life ends, never able to relinquish the finger of written words. Following words they seize meanings and establish various dharmas. Because of their establishment, at death they fall into hell.'" When the monks heard this spoken, they were flustered, lost their color, and departed. The monk Master Jingzang of Shengguang Temple in the Western Capital heard that the Upādhyāya was inconceivable, and came from afar to seek refuge with the Upādhyāya. The Upādhyāya asked, "How do you know \[I am\] inconceivable?" Master Jingzang answered, "I know that Reverend Jin's robe and bowl were transmitted to the Upādhyāya." The Upādhyāya asked, "How do you know?" Jingzang answered, "Monks and laity all say that the Upādhyāya directly received Reverend Jin's Dharma in lineage. I, this petty master, am most fortunate and blessed to have met the Upādhyāya." Having spoken, he made prostrations. The Upādhyāya asked, "What sūtras and treatises did you study before?" He answered, "I, this petty master, have read commentaries on the Vimalakīrti\[-nirdeśa-sūtra\], and have also practiced sitting in meditation, following the tenets of Taibai." The Upādhyāya immediately taught the Dharma for him: "No-recollection is the Way; not contemplating is Chan. A master neither grasps nor rejects, and when sense-objects come, does not condition them. If you read commentaries, that is just the clamor and agitation of thinking about marks. If you study the tenets of Taibai, sitting in meditation according to tenets is just mental marks grasping conditions. If you wish to stay here, everything you have learned throughout your life must not remain in your mind." He asked Jingzang, "Can you do this?" He answered, "I can. May the Upādhyāya compassionately instruct me, and I will conform entirely to the Upādhyāya's model." The Upādhyāya, observing that Jingzang was capable of being a vessel of the Dharma, taught the Dharma for him again: "If a single thing is in the mind, you will not transcend the three realms. Existence of dharmas is conventional truth; having no nature is the ultimate truth. Being free from all marks is called the Buddhas. No-thought is marklessness; having thought is empty falsehood. No-thought transcends the three realms; having thought remains in the three realms. No-thought has no right; no-thought has no wrong. No-thought has no self; no-thought has no other. When both self and other are transcended, one accomplishes the bodhi of the Buddhas. At the time of correct thought, no-thought does not arise of itself." Hearing this spoken, Jingzang was overjoyed, and immediately requested the Upādhyāya to change his dharma name to Chaozang, and he stayed by his side attending him without leaving. Master Zhiyi, a disciple of Chan Master Jue of Kaiyuan Temple in Longzhou, whom people of the time called the Straightforward Monk, came to seek refuge with the Upādhyāya. The Upādhyāya asked, "Where do you come from?" Master Zhiyi answered, "I come from Longzhou." The Upādhyāya asked, "Whose disciple are you?" Master Zhiyi answered, "The disciple of Upādhyāya Jue." > — English (machine translation) (machine translation) - [Previous: 1.13.6](https://indike.org/pramana/in.bauddha.taisho.2075.1.13.6) - [Next: 1.13.8](https://indike.org/pramana/in.bauddha.taisho.2075.1.13.8) - [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.1.13.7) — English, machine translation ## Linked texts (1) - [諸經要抄](https://indike.org/pramana/in.bauddha.taisho.2819.1.75) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2075.1.13.7](https://indike.org/pramana/in.bauddha.taisho.2075.1.13.7) · Pramāṇa