景德傳燈錄 28.6.5

28.6.5

眾生入地獄佛性亦如是。 曰一切眾生皆有佛性如何。 師曰。 作佛用是佛性。 作賊用是賊性。 作眾生用是眾生性。 性無形相隨用立名。 經云。 一切賢聖皆以無為法而有差別。 僧問。 何者是佛。 師曰。 離心之外即無有佛。 曰何者是法身。 師曰。 心是法身。 謂能生萬法故號法界之身。 起信論云。 所言法者。 謂眾生心。 即依此心顯示摩訶衍義。 又問。 何名有大經卷內在一微塵。 師曰。 智慧是經卷。 經云。 有大經卷量等三千大千界。 內在一微塵中。 一塵者是一念心塵也。 故云。 一念塵中演出河沙偈時人自不識。 又問。 何名大義城。 何名大義王。 師曰。 身為大義城。 心為大義王。 經云。 多聞者善於義。 不善於言說。 言說生滅義。 不生滅義無形相。 在言說之外。 心為大經卷。 心為大義王。 若不了了識心者不名善義。 只是學語人也。 又問。 般若經云。 度九類眾生皆入無餘涅槃。 又云。 實無眾生得滅度者。 此兩段經文如何通會。 前後人說皆云。 實度眾生而不取眾生相。 常疑未決。 請師為說。 師曰。 九類眾生一身具足隨造隨成。 是故無明為卵生。 煩惱包裹為胎生。 愛水浸潤為濕生。 歘起煩惱為化生。 悟即是佛。 迷號眾生。 菩薩只以念念心為眾生。 若了念念心體空。 名為度眾生也。 智者於自本際上度於未形。 未形既空即知實無眾生得滅度者。 僧問。 言語是心否。 師曰。 言語是緣不是心。 曰離緣何者是心。 師曰。 離言語無心。 曰離言語既無心若為是心。 師曰。 心無形相非離言語非不離言語。 心常湛然應用自在。 祖師云。 若了心非心始解心心法。 僧問。 如何是定慧等學。 師曰。 定是體慧是用。 從定起慧從慧歸定。 如水與波一體更無前後。 名定慧等學。 夫出家兒莫尋言逐語。 行住坐臥並是汝性用。 什麼處與道不相應。 且自一時休歇去。 若不隨外境風。 心性水常自湛湛。 無事珍重。

"When sentient beings enter hell, the Buddha-nature is also like this." [The questioner] said: "How is it that all sentient beings have the Buddha-nature?" The Master said: "Functioning as a Buddha, it is the Buddha-nature; functioning as a thief, it is the thief-nature; functioning as a sentient being, it is the sentient-being-nature. The nature has no shape or form; names are established according to its function. A sutra says: 'All worthy ones and sages are distinguished by unconditioned dharmas.'" A monk asked: "What is the Buddha?" The Master said: "Apart from the mind, there is no Buddha." [The monk] asked: "What is the Dharmakāya?" The Master said: "The mind is the Dharmakāya. Because it can give rise to the myriad dharmas, it is called the body of the Dharma realm. The Awakening of Faith says: 'What is called "dharma" refers to the mind of sentient beings; relying on this mind, the meaning of Mahāyāna is revealed.'" Again it was asked: "What is meant by 'there is a great scroll of scripture contained within a single speck of dust'?" The Master said: "Wisdom is the scroll of scripture. A sutra says: 'There is a great scroll of scripture equal in measure to the great trichiliocosm, contained within a single speck of dust.' The single speck of dust is the dust of a single thought-moment of the mind. Therefore it is said: 'Within the dust of a single thought-moment, verses as numerous as the sands of the Ganges are proclaimed, but people of the time do not know it themselves.'" Again it was asked: "What is called the city of great meaning? What is called the king of great meaning?" The Master said: "The body is the city of great meaning; the mind is the king of great meaning. A sutra says: 'One who has heard much is skillful in meaning, not skillful in spoken words.' Spoken words are the meaning of arising and ceasing; the meaning of non-arising and non-ceasing has no shape or mark and is outside spoken words. The mind is the great scroll of scripture; the mind is the king of great meaning. If one does not clearly recognize the mind, one is not called skillful in meaning, but merely an imitator of words." Again it was asked: "The Prajñāpāramitā Sutra says: 'I cause the nine classes of sentient beings to all enter nirvāṇa without remainder.' It also says: 'In reality, no sentient being attains extinction.' How can these two passages of scripture be reconciled? People before and after have all said: 'One truly liberates sentient beings without grasping at the marks of sentient beings.' I have always doubted this without resolution. Please, Master, explain it for me." The Master said: "The nine classes of sentient beings are fully present in a single body, arising according to what is created. Therefore, ignorance is egg-born; being wrapped in afflictions is womb-born; being soaked by the water of craving is moisture-born; sudden arising of afflictions is apparitionally born. Awakening is the Buddha; delusion is called sentient beings. Bodhisattvas regard the mind from thought to thought as sentient beings. If one understands that the substance of the mind from thought to thought is empty, this is called liberating sentient beings. A wise person, at the root boundary of oneself, liberates them before they have taken form. Since what has not taken form is already empty, one knows that in reality no sentient being attains extinction." A monk asked: "Are words the mind?" The Master said: "Words are conditions, not the mind." [The monk] asked: "Apart from conditions, what is the mind?" The Master said: "Apart from words, there is no mind." [The monk] asked: "Since apart from words there is no mind, how is it the mind?" The Master said: "The mind has no shape or mark; it is neither apart from words nor not apart from words. The mind is constantly clear and serene, responding and functioning with autonomy. The ancestral master said: 'Only when one understands that the mind is not mind does one begin to understand the dharma of the mind's mind.'" A monk asked: "What is the equal cultivation of concentration and wisdom?" The Master said: "Concentration is the substance; wisdom is the function. From concentration arises wisdom, and from wisdom one returns to concentration. Like water and waves, they are of one substance with no before or after; this is called the equal cultivation of concentration and wisdom. You who have left home, do not chase words and follow phrases. Walking, standing, sitting, and lying down are all the function of your nature. Where does it not accord with the Way? Just rest for a while. If you do not follow the wind of external objects, the water of the mind-nature will always be clear and serene. There is nothing more; take care."