[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) › 28.3 # 景德傳燈錄 28.3 景德傳燈錄 28.3 - **Language:** Classical Chinese ### [28.3](https://indike.org/pramana/in.bauddha.taisho.2076.28.3) 洛京荷澤神會大師示眾曰。夫學者須達自源。四果三賢皆名調伏。辟支羅漢未斷其疑。等妙二覺了達分明。覺有淺深教有頓漸。其漸也歷僧祇劫猶處輪迴。其頓也屈伸臂頃便登妙覺。若宿無道種徒學多知。一切在心邪正由己。不思一物即是自心。非智所知。更無別行悟入此者。真三摩提法無去來前後際斷。故知無念為最上乘。曠徹清虛頓開寶藏。心非生滅性絕推遷。自淨則境慮不生。無作乃攀緣自息。吾於昔日轉不退輪。今得定慧雙修如拳如手。見無念體不逐物生。了如來常更何所起。今此幻質元是真常。自性如空本來無相。既達此理誰怖誰憂。天地不能變其體。心歸法界萬象一如。遠離思量智同法性。千經萬論只是明心。既不立心即體真理都無所得。告諸學眾無外馳求。若最上乘應當無作。珍重。人問。無念法有無否。師曰。不言有無。曰恁麼時作麼生。師曰。亦無恁麼時。猶如明鏡若不對像終不見像。若見無物乃是真見。師於大藏經內有六處有疑。問於六祖。第一問戒定慧。曰戒定慧如何所用。戒何物。定從何處修。慧因何處起。所見不通流。六祖答曰。定則定其心。將戒戒其行。性中常慧照。自見自知深。第二問。本無今有有何物。本有今無無何物。誦經不見有無義。真似騎驢更覓驢。答曰。前念惡業本無。後念善生今有。念念常行善行。後代人天不久。汝今正聽吾言。吾即本無今有。第三問。將生滅却滅。將滅滅却生。不了生滅義。所見似聾盲。答曰。將生滅却滅。令人不執性。將滅滅却生。令人心離境。未若離二邊。自除生滅病。第四問。先頓而後漸。先漸而後頓。不悟頓漸人。心裏常迷悶。答曰。聽法頓中漸。悟法漸中頓。修行頓中漸。證果漸中頓。頓漸是常因。悟中不迷悶。第五問。先定後慧先慧後定。定慧後初何生為正。答曰。常生清淨心。定中而有慧。於境上無心。慧中而有定。定慧等無先。雙修自心正。第六問。先佛而後法。先法而後佛。佛法本根源。起從何處出。答曰。說即先佛而後法。聽即先法而後佛。若論佛法本根源。一切眾生心裏出。 > Great Master Shenhui of Heze in Luojing addressed the assembly, saying: "Those who study must penetrate to their own source. The four fruits and three stages of worthies are all called 'taming and subduing.' Pratyekabuddhas and arhats have not yet severed their doubts. The two states of awakening, equal and sublime, are clearly and distinctly penetrated. Awakening has shallow and deep; the teachings have sudden and gradual. In the gradual, one passes through asaṃkhyeya kalpas and remains in saṃsāra. In the sudden, in the space of bending or extending an arm, one immediately ascends to sublime awakening. If one fundamentally lacks the seeds of the Way, to study much knowledge is in vain. Everything depends on the mind; crooked and straight come from oneself. Not thinking of a single thing is one's own mind. It is not known by knowledge. There is no other practice for awakening to and entering this. True samādhi: the Dharma has no coming or going, and its boundaries of before and after are severed. Therefore know that non-thought is the supreme vehicle. Vast, clear, and empty, it suddenly opens the treasury of jewels. The mind is not subject to birth and cessation; its nature is beyond movement and change. When one is naturally pure, sensory conditions and thoughts do not arise; where there is no contrivance, grasping conditions naturally ceases. In former days, I turned the irreversible wheel. Now I have attained the cultivation of both meditation and wisdom, like a fist and a hand. Seeing the substance of non-thought, one does not arise following things. Realizing the permanence of the Tathāgata, what else could arise? Now this illusory form is originally true and permanent; self-nature is like space, originally without characteristics. Having penetrated this principle, who fears and who grieves? Heaven and earth cannot alter its substance. When the mind returns to the Dharma realm, the myriad phenomena are one suchness. Far removed from conceptual thought, wisdom is identical to the Dharma nature. The thousands of sūtras and ten thousand treatises merely clarify the mind. Since no mind is established, one embodies true reality and attains nothing at all. I tell you students: do not seek outside. If it is the supreme vehicle, you should be non-contriving. Take care." A person asked, "Does the dharma of non-thought exist or not?" The master said, "It is not spoken of as existing or not existing." \[The person\] said, "At such a time, what is it like?" The master said, "There is also no 'such a time.' It is like a bright mirror: if it does not face an image, it ultimately does not see an image. If one sees no-thing, that is true seeing." The master had doubts about six points in the Great Canon and asked the Sixth Patriarch about them. The first question was about precepts, concentration, and wisdom: "How are precepts, concentration, and wisdom applied? What thing are precepts? From where is concentration cultivated? Due to what does wisdom arise? What I see does not flow freely through." The Sixth Patriarch replied: / "Concentration settles the mind; / Take precepts to discipline conduct. / In the nature there is always wisdom's illumination; / Knowing oneself and seeing oneself is profound." / The second question was: "Originally non-existent and now existing—what thing exists? Originally existent and now non-existent—what thing does not exist? Chanting sūtras without seeing the meaning of existence and non-existence / Truly resembles riding a donkey while still looking for a donkey." / \[The Sixth Patriarch\] replied: / "The evil karma of a previous thought was originally non-existent; / The goodness arising in a later thought now exists. / When thought after thought constantly performs good deeds, / Future rebirths among humans and devas will not be long in coming. / As you are now listening to my words, / I am precisely originally non-existent and now existing." / The third question was: "Using arising to eliminate cessation; / Using cessation to eliminate arising. / Not understanding the meaning of arising and cessation, / What is seen resembles being deaf and blind." / \[The Sixth Patriarch\] replied: / "Using arising to eliminate cessation / Causes people not to grasp at nature. / Using cessation to eliminate arising / Causes people's minds to leave sensory objects. / It is not as good as leaving both extremes behind, / Naturally eliminating the sickness of arising and cessation." / The fourth question was: "First sudden and then gradual; / First gradual and then sudden. / A person who does not awaken to sudden and gradual / Is always confused and troubled in mind." / \[The Sixth Patriarch\] replied: / "Hearing the Dharma: the gradual within the sudden. / Awakening to the Dharma: the sudden within the gradual. / Cultivating practice: the gradual within the sudden. / Realizing the fruit: the sudden within the gradual. / Sudden and gradual are constant causes; / In awakening there is no confusion or trouble." / The fifth question was: "First concentration and then wisdom, or first wisdom and then concentration? Concentration and wisdom, later and earlier: which arising is correct?" \[The Sixth Patriarch\] replied: / "Constantly giving rise to a pure mind, / Within concentration there is wisdom. / Having no mind toward sensory conditions, / Within wisdom there is concentration. / Concentration and wisdom are equal without precedence; / Cultivating both, one's own mind is upright." / The sixth question was: "First Buddha and then Dharma, or first Dharma and then Buddha? As for the fundamental root-source of Buddha and Dharma, from what place does its arising come forth?" \[The Sixth Patriarch\] replied: / "When speaking of it, first Buddha and then Dharma. / When listening to it, first Dharma and then Buddha. / If one discusses the fundamental root-source of Buddha and Dharma, / It comes forth from within the minds of all sentient beings." > — English (machine translation) (machine translation) - [Previous: 28.2](https://indike.org/pramana/in.bauddha.taisho.2076.28.2) - [Next: 28.4](https://indike.org/pramana/in.bauddha.taisho.2076.28.4) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.2076.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.28.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.28.3](https://indike.org/pramana/in.bauddha.taisho.2076.28.3) · Pramāṇa