[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) › [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076) › 13.45.3 # 景德傳燈錄 13.45.3 景德傳燈錄 13.45.3 - **Language:** Classical Chinese ### [13.45.3](https://indike.org/pramana/in.bauddha.taisho.2076.13.45.3) 蕭俛相公呈己見解請禪師注釋曰。 荷澤云。 見清淨體於諸三昧八萬四千諸波羅蜜門。 皆於見上一時起用。 名為慧眼。 右當真如相應之時（善惡不思。 空有不念）萬化寂滅（萬法俱從思想緣念而生。 皆是虛空。 故云化也。 既一念不生則萬法不起。 故不待泯之自然寂滅也）此時更無所見（照體獨立夢智亡階）三昧諸波羅蜜門亦一時空寂。 更無所得（散亂與三昧。 此岸與彼岸。 是相待對治之說。 若知心無念見性無生。 則定亂真妄一時空寂。 故無所得也）不審此是見上一時起用否（然見性圓明理絕相累。 即絕相為妙用。 住相為執情。 於八萬法門一一皆爾。 一法有為一塵。 一法空為一用。 故云。 見清淨體則一時起用矣）望於此後示及俛狀答史山人十問（問答各是一本。 今參而寫之）一問。 云何是道。 何以修之。 為復必須修成。 為復不假功用。 答無礙是道。 覺妄是修。 道雖本圓妄起為累。 妄念都盡即是修成。 二問。 道若因修而成即是造作。 便同世間法虛偽不實。 成而復壞何名出世。 答造作是結業名虛偽世間。 無作是修行即真實出世。 三問。 其所修者為頓為漸。 漸則忘前失後。 何以集合而成。 頓則萬行多方。 豈得一時圓滿。 答真理即悟而頓圓。 妄情息之而漸盡。 頓圓如初生孩子。 一日而肢體已全。 漸修如長養成人。 多年而志氣方立。 四問。 凡修心地之法。 為當悟心即了。 為當別有行門。 若別有行門何名南宗頓旨。 若悟即同諸佛何不發神通光明。 答識氷池而全水。 籍陽氣而鎔消。 悟凡夫而即真。 資法力而修習。 氷消則水流潤。 方呈溉滌之功。 妄盡則心靈通。 始發通光之應。 修心之外無別行門。 五問。 若但修心而得佛者。 何故諸經復說。 必須莊嚴佛土教化眾生方名成道。 答鏡明而影像千差。 心淨而神通萬應。 影像類莊嚴佛國。 神通則教化眾生。 莊嚴而即非莊嚴。 影像而亦色非色。 六問。 諸經皆說度脫眾生。 眾生且即非眾生。 何故更勞度脫。 答眾生若是實度之則為勞。 既自云。 即非眾生。 何不例度而無度。 七問。 諸經說佛常住。 或即說佛滅度。 常即不滅。 滅即非常。 豈不相違。 答離一切相即名諸佛。 何有出世入滅之實乎。 見出沒者在乎機緣。 機緣應則菩提樹下而出現。 機緣盡則娑羅林間而涅槃。 其猶淨水無心無像。 不現像非我有。 蓋外質之去來相非佛身。 豈如來之出沒。 八問。 云何佛化所生吾如彼生。 佛既無生生是何義。 若言心生法生心滅法滅。 何以得無生法忍耶。 答既云。 如化化即是空。 空即無生。 何詰生義。 生滅滅已寂滅為真。 忍可此法無生。 名曰無生法忍。 九問。 諸佛成道說法秖為度脫眾生。 眾生既有六道。 佛何但住在人中現化。 又佛滅後付法於迦葉以心傳心。 乃至此方七祖每代秖傳一人。 既云於一切眾生皆得一子之地。 何以傳授不普。 答日月麗天六合俱照。 而盲者不見。 盆下不知。 非日月不普。 是障隔之咎也。 度與不度義類如斯。 非局人天揀於鬼畜。 但人道能結集傳授不絕故。 秖知佛現人中也。 滅度後委付迦葉。 展轉相承一人者。 此亦蓋論當代為宗教主。 如土無二王。 非得度者唯爾數也。 十問。 和尚因何發心。 慕何法而出家。 今如何修行得何法味。 所行得至何處地位。 令住心耶修心耶。 若住心妨修心。 若修心則動念不安。 云何名為學道。 若安心一定。 則何異定性之徒。 伏願大德。 運大慈悲如理如如次第為說。 答覺四大如坏幻。 達六塵如空華。 悟自心為佛心。 見本性為法性。 是發心也。 知心無住即是修行。 無住而知即為法味。 住著於法斯為動念。 故如人入闇則無所見。 今無所住。 不染不著。 > Prime Minister Xiao Mian presented his own understanding and requested the Chan Master to comment on and explain it, saying: "Heze said: 'Seeing the pure essence, among the various samādhis and eighty-four thousand pāramitā-gates, functions are all simultaneously activated upon seeing; this is called the wisdom eye.' The above refers to when one is in accord with suchness (neither thinking of good and evil, nor dwelling upon emptiness and existence), all myriad transformations are extinguished (the myriad phenomena all arise from thoughts and conditioning recollections; they are all empty space, hence termed 'transformations'. Since a single thought does not arise, the myriad phenomena do not emerge; therefore, without waiting to eliminate them, they are naturally extinguished of themselves). At this time, nothing further is seen (the essence of illumination stands alone; dreaming and wisdom leave behind all gradations); the samādhis and various pāramitā-gates are also simultaneously empty and tranquil, with nothing further to be attained (distraction versus samādhi, this shore versus the other shore, are teachings of relative antidotes. If one knows that the mind is devoid of thoughts and the seeing-nature is unarisen, then concentration and distraction, truth and delusion are simultaneously empty and tranquil; hence nothing is attained). I wonder whether this is what is meant by functions being simultaneously activated upon seeing? (Yet the seeing-nature is completely luminous, its principle beyond all entanglement of marks. Transcending marks is itself wonderful function; abiding in marks is clinging sentiment. Among the eighty thousand dharma-gates, each and every one is like this: one conditioned dharma constitutes one dust-speck; one empty dharma constitutes one function. Therefore it is said: seeing the pure essence, functions are simultaneously activated.) I hope that after this, you will instruct me accordingly." \[Here follows\] Mian's document answering the hermit Shi's ten questions (the questions and answers were originally separate texts; they are now collated and recorded together). The first question asks: "What is the Way? How does one cultivate it? Must it be completed through cultivation, or does it not depend on effort?" The answer: "Non-obstruction is the Way. Awakening to delusion is cultivation. Although the Way is fundamentally complete, the arising of delusion constitutes a burden. When delusional thoughts are entirely exhausted, that is completion through cultivation." The second question asks: "If the Way is completed due to cultivation, then it is fabricated, and thus identical to worldly dharmas—false and not real. Completed and then ruined again, how can it be called world-transcending?" The answer: "Fabrication binds karma and is called the false and worldly. Non-fabrication is cultivation and is the truly world-transcending." The third question asks: "Is that which is cultivated sudden or gradual? If gradual, one forgets what came before and loses what comes after; how could it be gathered together and completed? If sudden, the myriad practices take many directions; how could it be perfected simultaneously?" The answer: "The true principle is awakened to and suddenly perfected; delusional feelings are stilled and gradually exhausted. Sudden perfection is like a newborn child: in a single day, its limbs and body are already complete. Gradual cultivation is like raising \[the child\] to adulthood: only after many years are its ambitions established." The fourth question asks: "Whenever cultivating the method of the mind-ground, should one simply awaken to the mind and be done, or should there be other gates of practice? If there are other gates of practice, why is it called the sudden tenet of the Southern School? If upon awakening one is identical to the Buddhas, why does one not emit supernormal powers and radiance?" The answer: "One recognizes the ice pond as wholly water, yet relies on the warmth of the sun to melt it. One awakens to the fact that the ordinary person is identical to the real, yet relies on the power of the Dharma to cultivate and train. When the ice melts, the water flows and moistens, only then displaying the function of irrigating and washing. When delusion is exhausted, the mind is spiritually unobstructed, only then emitting the manifestation of supernormal powers and radiance. Outside cultivating the mind, there is no other gate of practice." The fifth question asks: "If one attains Buddhahood merely by cultivating the mind, why do the various sūtras also state that one must adorn the Buddha-lands and transform sentient beings before it can be called realizing the Way?" The answer: "When the mirror is clear, reflections appear in a thousand differences; when the mind is pure, supernormal powers respond in ten thousand ways. The reflections are akin to adorning the Buddha-lands; the supernormal powers are the transforming of sentient beings. Adornment is itself non-adornment; reflections are both form and non-form." The sixth question asks: "The various sūtras all speak of delivering sentient beings. Sentient beings are themselves non-sentient beings; why should one further labor to deliver them?" The answer: "If sentient beings were real, delivering them would be labor. Since you yourself say they are non-sentient beings, why not likewise deliver them without delivering?" The seventh question asks: "The various sūtras say that the Buddha is eternally abiding, or they say that the Buddha enters extinction. If eternal, then not extinguished; if extinguished, then not eternal. Are these not contradictory?" The answer: "Being apart from all marks is what is called the Buddhas. How could there be any reality of appearing in the world or entering extinction? Seeing emergence and disappearance depends on the faculties and conditions. When faculties and conditions correspond, he appears beneath the Bodhi tree; when faculties and conditions are exhausted, he enters nirvāṇa amidst the Śāla grove. It is like pure water, which has no intention and no image; that images are not manifested is not due to the water itself, for it is the coming and going of external forms. The marks are not the Buddha's body; how could there be the Tathāgata's emergence and disappearance?" The eighth question asks: "Why is it said: 'Born as the Buddha's transformation, I am born like that'? Since the Buddha is unarisen, what is the meaning of birth? If it is said that when mind arises dharmas arise, and when mind ceases dharmas cease, how does one attain the forbearance of the unarisen dharmas?" The answer: "Since it is said to be 'like a transformation', a transformation is itself empty. Emptiness is itself unarisen; why interrogate the meaning of birth? 'When arising and ceasing have ceased, tranquil extinction is the truth.' Recognizing and assenting to this dharma as unarisen is called the forbearance of the unarisen dharmas." The ninth question asks: "The realization of the Way and preaching of the Dharma by the various Buddhas is only to deliver sentient beings. Since sentient beings exist in the six destinies, why did the Buddha only abide among humans to manifest transformations? Furthermore, after the Buddha's extinction, he entrusted the Dharma to Kāśyapa, transmitting mind with mind, and down to the seven patriarchs of this land, only one person was transmitted to in each generation. Since it is said that toward all sentient beings he attains the ground of an only child, why was the transmission not universal?" The answer: "The sun and moon shine gloriously in the sky, illuminating the six directions together; yet the blind do not see them, and those beneath an overturned basin are unaware of them. It is not that the sun and moon are not universal; it is the fault of obstruction. Delivering and not delivering are of this kind; it is not confined to humans and devas while excluding ghosts and beasts. It is simply that the human destiny is able to compile \[the teachings\] and transmit them without interruption, and therefore one only knows of the Buddha appearing among humans. His entrusting \[the Dharma\] to Kāśyapa after his extinction and its passing down from one to another to a single person was also only to designate the master of the religious tenet for that generation, just as a realm has no two kings; it is not that those who attained deliverance were limited to this number." The tenth question asks: "Why did the Upādhyāya arouse the mind \[for bodhi\]? Yearning for what dharma did you go forth from the household life? How do you cultivate now, and what Dharma flavor do you attain? What level of stage does your practice reach? Do you make the mind abide, or do you cultivate the mind? If you make the mind abide, it hinders cultivating the mind. If you cultivate the mind, thoughts stir and are restless. How is this called studying the Way? If you pacify the mind in a single concentration, how does it differ from those of fixed nature? We humbly pray that the Venerable, mobilizing great compassion, will explain this in proper order in accordance with principle and suchness." The answer: "Awakening to the four elements as fragile illusions, penetrating the six dusts as flowers in the sky, realizing one's own mind to be the Buddha-mind, and seeing one's fundamental nature as the Dharma-nature—this is arousing the mind. Knowing that the mind is without abiding is itself cultivation; knowing without abiding is itself the Dharma flavor. Clinging to dharmas is the stirring of thoughts; hence it is like a person entering darkness who sees nothing. Now there is nowhere to abide, unsoiled and unattached; > — English (machine translation) (machine translation) - [Previous: 13.45.2](https://indike.org/pramana/in.bauddha.taisho.2076.13.45.2) - [Next: 13.45.4](https://indike.org/pramana/in.bauddha.taisho.2076.13.45.4) - [Up: 13.45](https://indike.org/pramana/in.bauddha.taisho.2076.13.45) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.13.45.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.13.45.3](https://indike.org/pramana/in.bauddha.taisho.2076.13.45.3) · Pramāṇa