景德傳燈錄 3.5

3.5

復演八偈。皆預讖佛教隆替（事具寶林傳及聖胄集）師恭稟教義。服勤左右垂四十年未嘗廢闕。逮尊者順世。遂演化本國。時有二師。一名佛大先。一名佛大勝多。本與師同學佛陀跋陀小乘禪觀。佛大先既遇般若多羅尊者。捨小趣大與師並化。時號二甘露門矣。而佛大勝多更分途而為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解別展化源。聚落崢嶸徒眾甚盛。大師喟然而歎曰。彼之一師已陷牛迹。況復支離繁盛而分六宗。我若不除永纏邪見。言已。微現神力至第一有相宗所。問曰。一切諸法何名實相。彼眾中有一尊長薩婆羅。答曰。於諸相中不互諸相。是名實相。師曰。一切諸相而不互者。若名實相當何定耶。彼曰。於諸相中實無有定。若定諸相何名為實。師曰。諸相不定便名實相。汝今不定當何得之。彼曰。我言不定不說諸相。當說諸相其義亦然。師曰。汝言不定當為實相。定不定故即非實相。彼曰。定既不定即非實相。知我非故不定不變。師曰。汝今不變何名實相。已變已往其義亦然。彼曰。不變當在。在不在故。故變實相以定其義。師曰。實相不變。變即非實。於有無中何名實相。薩婆羅心知聖師懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身得似否。師曰。若解實相即見非相。若了非相其色亦然。當於色中不失色體。於非相中不礙有故。若能是解此名實相。彼眾聞已。心意朗然欽禮信受。師又瞥然匿跡。至第二無相宗所。問曰。汝言無相當何證之。彼眾中有智者波羅提。答曰。我明無相心不現故。師曰。汝心不現當何明之。彼曰。我明無相心不取捨。當於明時亦無當者。師曰。於諸有無心不取捨。又無當者諸明無故。彼曰。入佛三昧尚無所得。何況無相而欲知之。師曰。相既不知誰云有無。尚無所得何名三昧。彼曰。我說不證證無所證。非三昧故我說三昧。師曰。非三昧者何當名之。汝既不證非證何證。波羅提聞師辯析即悟本心。禮謝於師懺悔往謬。師記曰。汝當得果不久證之。此國有魔非久降之。言已忽然不現。至第三定慧宗所。問曰。汝學定慧為一為二。彼眾中有婆蘭陀者。答曰。我此定慧非一非二。師曰。既非一二何名定慧。彼曰。在定非定處慧非慧。一即非一二亦不二。師曰。當一不一當二不二。既非定慧約何定慧。彼曰。不一不二定慧能知。非定非慧亦復然矣。師曰。慧非定故然何知哉。不一不二誰定誰慧。婆蘭陀聞之疑心氷釋。至第四戒行宗所。問曰。何者名戒。云何名行。當此戒行為一為二。彼眾中有一賢者。答曰。一二二一皆彼所生。依教無染此名戒行。師曰。汝言依教即是有染。一二俱破。何言依教。此二違背不及於行。內外非明何名為戒。彼曰。我有內外彼己知竟（淅本己字作已依廣燈也。邵本作無字依寶林也。洪舊本作已字。正宗記作以字。未詳孰是）。既得通達便是戒行。若說違背俱是俱非。言及清淨即戒即行。師曰。俱是俱非何言清淨。既得通故何談內外。賢者聞之即自慚服。至第五無得宗所。問曰。汝云無得無得何得。既無所得亦無得得。彼眾中有寶靜者。答曰。我說無得非無得得。當說得得無得是得。師曰。得既不得。得亦非得既云得得。得得何得。彼曰。見得非得。非得是得。若見不得名為得得。師曰。得既非得。得得無得。既無所得。當何得得。寶靜聞之頓除疑網。至第六寂靜宗所。問曰。何名寂靜。於此法中誰靜誰寂。彼有尊者。答曰。此心不動是名為寂。於法無染名之為靜。師曰。本心不寂要假寂靜。本來寂故何用寂靜。彼曰。諸法本空以空空故。於彼空空故名寂靜。師曰。空空已空諸法亦爾。寂靜無相何靜何寂。彼尊者聞師指誨豁然開悟。既而六眾咸誓歸依。由是化被南天聲馳五印。遠近學者靡然嚮風。經六十餘載度無量眾。後值異見王輕毀三寶。每云。我之祖宗皆信佛道。陷于邪見。壽年不永運祚亦促。且我身是佛何更外求。善惡報應。皆因多智之者。妄搆其說。至於國內。耆舊為前王所奉者。悉從廢黜。師知已。歎彼德薄當何救之。又念無相宗中二首領。其一波羅提者。與王有緣將證其果。其二宗勝者。非不博辯而無宿因。時六宗徒眾亦各念言。佛法有難師何自安。師遙知眾意即彈指應之。六眾聞之云。此是我師達磨信響。我等宜須速行以副慈命。言已至師所禮拜問訊。師曰。今一葉翳虛孰能剪拂。宗勝曰。我雖淺薄敢憚其行。師曰。汝雖辯慧而道力未全。宗勝自念。我師恐我見王作大佛事。名譽顯達映奪尊威。縱彼福慧為王。我是沙門受佛教旨。豈難敵也。言訖潛去至王所。廣說法要及世界苦樂人天善惡等事。王與之往返徵詰無不詣理。王曰。汝今所解其法何在。宗勝曰。如王治化當合其道。王所有道何在。王曰。我所有道將除邪法。汝所有法將伏何人。師不起于坐懸知宗勝義墮。遽告波羅提曰。宗勝不稟吾教。潛化於王須臾即屈。汝可速救。波羅提恭稟師旨云。願假神力。言已雲生足下。至王前默然而住。時王正問宗勝。忽見波羅提乘雲而至愕然忘其問答。曰乘空之者是正是邪。答曰。我非邪正而來正邪。王心若正我無邪正。王雖驚異而驕慢方熾。即擯宗勝令出。波羅提曰。王既有道何擯沙門。我雖無解願王致問。王怒而問曰。何者是佛。答曰。見性是佛。王曰。師見性否。答曰。我見佛性。王曰。性在何處。答曰。性在作用。王曰。是何作用我今不見。答曰。今見作用王自不見。王曰。於我有否。答曰。王若作用無有不是。王若不用體亦難見。王曰。若當用時幾處出現。答曰。若出現時當有其八。王曰。其八出現當為我說。波羅提即說偈曰。

He further proclaimed eight verses, all of which foretold the rise and decline of Buddhism (the full account is found in the Baolin zhuan and the Shengzhou ji). The Master reverently received his doctrinal teachings and attended upon him diligently for nearly forty years without ever falling short. When the Venerable One passed away, [the Master] then taught and transformed his native country. At that time there were two teachers: one named Buddhasena and the other named Buddhatara. Originally they had studied Hīnayāna dhyāna contemplation together with the Master under Buddhabhadra. After Buddhasena met the Venerable Prajñātāra, he abandoned the Small [Vehicle] and aspired to the Great [Vehicle], teaching alongside the Master; at the time they were called the "two gates of nectar." Buddhatara, however, branched out into six schools: the first was the School of Form; the second, the School of Formlessness; the third, the School of Samādhi and Wisdom; the fourth, the School of Preceptual Practice; the fifth, the School of Non-Attainment; and the sixth, the School of Quiescence. Each adhered to their own understanding and separately opened a source of teaching; their assemblies were eminent and their followings extremely flourishing. The Great Master sighed deeply and said: "That one teacher has already sunk into a cow's footprint; how much more so when it is fragmented into a bustling six schools! If I do not eradicate them, they will be forever entangled in heterodox views." Having spoken, he displayed a slight manifestation of supernormal power and arrived at the quarters of the first school, the School of Form. He asked: "What is called the true mark among all dharmas?" In that assembly there was an elder named Sarvara, who answered: "Not confusing any marks among all marks is called the true mark." The Master said: "If not confusing any marks among all marks is called the true mark, how is it determined?" He said: "Among all marks there is truly nothing determined; if marks were determined, how could they be called true?" The Master said: "If marks not being determined is simply called the true mark, since you are now undetermined, how can you grasp it?" He said: "When I say undetermined, I am not speaking of all marks; but when speaking of all marks, the meaning is also like this." The Master said: "You say undetermined must be the true mark; yet because the determined is undetermined, it is not the true mark." He said: "Since the determined is undetermined, it is not the true mark; knowing my error, it is neither determined nor changing." The Master said: "If you are now unchanging, how is it called the true mark? Having changed and passed away, its meaning is also like this." He said: "The unchanging must exist; yet because existing is non-existing, the true mark changes so as to determine its meaning." The Master said: "The true mark does not change; if it changes, it is not true. Between existence and non-existence, what is called the true mark?" Sarvara inwardly knew that the holy master possessed transcendent insight and subtle realization. He pointed to the empty sky with his finger and said: "This is worldly form, yet it can also be empty; can my body here be like this?" The Master said: "If you understand the true mark, you will see non-mark; if you realize non-mark, its physical form is also like this. In the midst of form, do not lose the substance of form; in non-mark, because existence is not obstructed, if you can understand in this way, this is called the true mark." When that assembly heard this, their minds became clear and bright, and they paid reverent homage, accepting it with faith. The Master then vanished without a trace in a flash and arrived at the quarters of the second school, the School of Formlessness. He asked: "You speak of formlessness; how do you realize it?" In that assembly there was a wise man named Prātihārya, who answered: "I understand formlessness because the mind does not manifest." The Master said: "If your mind does not manifest, how can you understand it?" He said: "I understand formlessness because the mind neither grasps nor rejects; when understanding, there is also no object to face." The Master said: "Regarding existence and non-existence, the mind neither grasps nor rejects, and there is no object to face, because all understandings do not exist." He said: "Entering the Buddha's samādhi, there is still nothing to be attained; how much less can one wish to know formlessness?" The Master said: "Since marks are not known, who speaks of existence or non-existence? If there is still nothing to be attained, how is it called samādhi?" He said: "I say non-realization; realization realizes nothing to be realized. Because it is non-samādhi, I call it samādhi." The Master said: "If it is non-samādhi, how can it be named? Since you do not realize, what non-realization is realized?" When Prātihārya heard the Master's analytical exposition, he immediately awakened to his original mind; bowing in gratitude to the Master, he repented of his past errors. The Master prophesied to him: "You will attain the fruit and realize it before long. This country has a māra; it will not be long before you subdue him." Having spoken, he suddenly vanished and arrived at the quarters of the third school, the School of Samādhi and Wisdom. He asked: "You study samādhi and wisdom: are they one or two?" In that assembly there was one named Bhālanda, who answered: "My samādhi and wisdom are neither one nor two." The Master said: "Since they are neither one nor two, how are they called samādhi and wisdom?" He said: "Being in samādhi is not samādhi; abiding in wisdom is not wisdom. The one is not one; the two are also not two." The Master said: "When one, they are not one; when two, they are not two. Since they are neither samādhi nor wisdom, by what criteria are they samādhi and wisdom?" He said: "Being neither one nor two, samādhi and wisdom can know; being neither samādhi nor wisdom, it is also like this." The Master said: "Since wisdom is not samādhi, how could it be so and know? Being neither one nor two, who is samādhi and who is wisdom?" When Bhālanda heard this, his doubts melted like ice. He arrived at the quarters of the fourth school, the School of Preceptual Practice. He asked: "What is called precept? What is called practice? Are these precepts and practice one or two?" In that assembly there was a worthy who answered: "One, two, two, one—all are produced by that. Relying on the teaching without defilement is called preceptual practice." The Master said: "Your saying 'relying on the teaching' is precisely defilement. Since one and two are both refuted, why speak of relying on the teaching? These two are contradictory and do not reach practice. If inside and outside are not clear, how is it called precept?" He said: "I have inside and outside; that and self are already known (the Zhejiang edition reads 已 instead of 己, following the Guangdeng lu; the Shaowu edition reads 無, following the Baolin zhuan; the old Hongzhou edition reads 已; the Zhengzong ji reads 以; it is not clear which is correct). Since they are penetrated, that is preceptual practice. If you speak of contradiction, both are right and both are wrong; when it comes to purity, that is precept, that is practice." The Master said: "If both are right and both are wrong, why speak of purity? Since penetration is already attained, why speak of inside and outside?" When the worthy heard this, he felt ashamed and yielded. He arrived at the quarters of the fifth school, the School of Non-Attainment. He asked: "You speak of non-attainment; in non-attainment, what is attained? Since there is nothing attained, neither is there attaining attainment." In that assembly there was one named Baojing, who answered: "I say non-attainment does not mean there is no attaining attainment; when speaking of attaining attainment, non-attainment is attainment." The Master said: "Since attainment is non-attainment, attainment is also not attainment. Since you speak of attaining attainment, what does attaining attainment attain?" He said: "Seeing attainment is non-attainment; non-attainment is attainment. If one sees non-attainment, that is called attaining attainment." The Master said: "Since attainment is not attainment, attaining attainment attains nothing. Since there is nothing attained, how can one attain attainment?" When Baojing heard this, he suddenly cleared away the net of doubts. He arrived at the quarters of the sixth school, the School of Quiescence. He asked: "What is called quiescence? In this dharma, who is still and who is quiescent?" There was an elder there who answered: "This mind unmoving is called quiescent; being undefiled regarding dharmas is called still." The Master said: "The original mind is not quiescent, so it relies on quiescence; since it is originally quiescent, what use is quiescence?" He said: "All dharmas are originally empty; because of emptying emptiness, regarding that emptying of emptiness, it is therefore called quiescence." The Master said: "The emptying of emptiness is already empty; all dharmas are also like this. Quiescence has no mark; what is still, and what is quiescent?" When that elder heard the Master's instruction, he had an open awakening. Thereupon the six assemblies all vowed to take refuge. Because of this, his teaching spread through South India, and his fame sped through the five regions of India. Scholars far and near were swayed toward him like grass in the wind. After more than sixty years, he delivered countless multitudes. Later, he encountered King Dṛṣṭivirodha, who disparaged and slandered the Three Jewels, often saying: "My ancestors all had faith in the Buddha's way, and sank into heterodox views; their lifespans were not long, and their dynastic fortunes were also brief. Moreover, my own body is Buddha; why seek outside any further? Retribution for good and evil is merely an empty theory fabricated by those with excessive cleverness." As for the elders in the kingdom who had been revered by the former king, all were deposed and dismissed. When the Master learned of this, he lamented the king's lack of virtue and wondered how to save him. He also thought of two leaders in the School of Formlessness: one was Prātihārya, who had a karmic connection with the king and was about to realize his fruit; the second was Zongsheng, who was not lacking in extensive eloquence but lacked past karmic causes. At that time, the disciples of the six schools also thought to themselves: "The Buddha-dharma faces a calamity; how can the Master remain at ease?" The Master, knowing the assembly's thought from afar, snapped his fingers in response. When the six assemblies heard it, they said: "This is the signal sound of our master Bodhidharma. We should go swiftly to comply with his compassionate command." Having spoken, they went to the Master's dwelling, bowed, and inquired after him. The Master said: "Now a single leaf obscures the sky; who can brush it away?" Zongsheng said: "Though I am shallow and slight, how could I dare shrink from going?" The Master said: "Though you have eloquence and wisdom, your power in the Way is not yet complete." Zongsheng thought to himself: "My master fears that when I see the king and perform great Buddhist works, my renown will spread and eclipse his venerable authority. Even if he possesses the blessing and wisdom of a king, I am a śramaṇa who has received the Buddha's teaching; how could it be difficult to contend with him?" Having spoken, he left secretly and arrived at the king's palace, where he spoke extensively on the essentials of the Dharma, the suffering and joy of the world, and the good and evil of humans and devas. In his back-and-forth questioning and probing with the king, everything reached principle. The king said: "Where does the dharma that you now understand abide?" Zongsheng said: "Just as when the king governs, it must accord with the Way, where does the king's Way abide?" The king said: "My Way will eradicate heterodox teachings; whom will your dharma subdue?" Without rising from his seat, the Master knew from afar that Zongsheng's arguments had failed, and he promptly said to Prātihārya: "Zongsheng did not follow my instruction; secretly trying to transform the king, he was bent in a moment. You must go quickly to save him." Prātihārya reverently received the Master's command and said: "I pray to borrow your supernormal power." When he had spoken, clouds arose under his feet; he arrived before the king and stood silently. At that time, the king was just questioning Zongsheng, when he suddenly saw Prātihārya arriving riding a cloud; astonished, he forgot his questions and answers, and said: "Is the one riding the sky orthodox or heterodox?" He answered: "I am neither heterodox nor orthodox, but come to correct the heterodox. If the king's mind is orthodox, I am neither heterodox nor orthodox." Although the king was amazed, his arrogance was still blazing, so he drove Zongsheng out. Prātihārya said: "Since the king possesses the Way, why expel the śramaṇa? Though I lack understanding, I invite the king to ask questions." The king angrily asked: "What is the Buddha?" He answered: "Seeing the nature is Buddha." The king said: "Does the master see the nature?" He answered: "I see the Buddha-nature." The king said: "Where is the nature?" He answered: "The nature is in function." The king said: "What is this function? I do not see it now." He answered: "It manifests its function right now; the king himself does not see it." The king said: "Does it exist in me?" He answered: "If the king functions, there is nowhere it is not; if the king does not use it, its substance is also difficult to see." The king said: "When it is in function, in how many places does it appear?" He answered: "When it appears, there should be eight." The king said: "Expound its eight appearances for me." Prātihārya then spoke a verse: