景德傳燈錄 30.14

30.14

無念為宗無作為本。真空為體妙有為用。夫真如無念非想念而能知實相。無生豈色心而能見。無念念者即念真如。無生生者即生實相。無住而住常住涅槃。無行而行即超彼岸。如如不動動用無窮。念念無求求本無念。菩提無得淨五眼而了三身。般若無知運六通而弘四智。是知即定無定。即慧無慧。即行無行。性等虛空體同法界。六度自茲圓滿。道品於是無虧。是知我法體空有無雙泯。心本無作道常無念。無念無思無求無得。不彼不此不去不來。體悟三明心通八解。功成十力富有七珍。入不二門獲一乘理。妙中之妙即妙法身。天中之天乃金剛慧。湛然常寂應用無方。用而常空空而常用。用而不有即是真空。空而不無便成妙有。妙有即摩訶般若。真空即清淨涅槃。般若是涅槃之因。涅槃是般若之果。般若無見能見涅槃。涅槃無生能生般若。涅槃般若名異體同。隨義立名故云法無定相。涅槃能生般若即名真佛法身。般若能建涅槃。故號如來知見。知即知心空寂。見即見性無生。知見分明不一不異。故能動寂常妙理事皆如如。即處處能通達。即理事無礙。六根不染即定慧之功。六識不生即如如之力。心如境謝境滅心空。心境雙亡體用不異。真如性淨慧鑒無窮。如水分千月能見聞覺知。見聞覺知而常空寂。空即無相。寂即無生。不被善惡所拘。不被靜亂所攝。不厭生死不樂涅槃。無不能無有不能有。行住坐臥心不動搖。一切時中獲無所得。三世諸佛教旨如斯。即菩薩慈悲遞相傳受。自世尊滅後。西天二十八祖共傳無住之心。同說如來知見。至於達磨。屆此為初遞代相承於今不絕。所傳祕教要藉得人。如王髻珠終不妄與。福德智慧二種莊嚴。行解相應方能建立。衣為法信。法是衣宗。唯指衣法相傳更無別法。內傳心印印契本心。外傳袈裟將表宗旨。非衣不傳於法。非法不受於衣。衣是法信之衣。法是無生之法。無生即無虛妄乃是空寂之心。知空寂而了法身。了法身而真解脫。

Non-thought is the principal school; non-action is the foundation. True emptiness is the substance; wondrous existence is the function. Now, suchness has no thought: it is not through thought that one can know the true mark. Non-arising has no form: how could physical form or mind see it? Thinking of non-thought is thinking of suchness. Arising with non-arising is arising with the true mark. Abiding without abiding, one permanently abides in nirvāṇa. Walking without walking, one instantly crosses to the other shore. Tathatā does not move; its dynamic function is inexhaustible. In thought after thought there is no seeking; seeking is fundamentally non-thought. Bodhi has nothing to attain; purifying the five eyes, one comprehends the three bodies. Prajñā has no knowing; wielding the six superknowledges, it propagates the four wisdoms. Thus one knows: just concentration is without concentration; just wisdom is without wisdom; just practice is without practice. The nature is equal to empty space; the substance is identical with the realm of phenomena. The six perfections are thereby perfected; the requisites for awakening are thereupon complete. Thus one knows that the substance of self and dharmas is empty, and both existence and non-existence are eliminated. The mind is fundamentally without action; the Path is constantly non-thought. Without thought, without reflection, without seeking, without attainment; neither that nor this, neither departing nor coming. Realizing the three knowledges, the mind masters the eight liberations. Accomplishing the ten powers, one is rich in the seven treasures. Entering the non-dual gate, one obtains the principle of the one vehicle. The wondrous of the wondrous is the wondrous Dharma body; the heaven among heavens is adamantine wisdom. Calm and ever serene, its responsive application is without limit. Functioning yet constantly empty; empty yet constantly functioning. Functioning without being existent, it is true emptiness. Empty without being non-existent, it becomes wondrous existence. Wondrous existence is Mahāprajñā; true emptiness is pure nirvāṇa. Prajñā is the cause of nirvāṇa; nirvāṇa is the fruit of prajñā. Prajñā has no seeing, yet can see nirvāṇa. Nirvāṇa has no arising, yet can give rise to prajñā. Nirvāṇa and prajñā have different names but the same substance. Names are established according to meaning; hence it is said that phenomena have no fixed characteristics. That nirvāṇa can give rise to prajñā is named the true Buddha-Dharma-body. That prajñā can establish nirvāṇa is called the Tathāgata's knowledge and vision. Knowledge is knowing that the mind is empty and serene. Vision is seeing that the nature is unarisen. Knowledge and vision are clearly distinct, neither one nor different. Therefore dynamic action and serenity are ever wondrous, principle and phenomena are both such-like. Such-like, it is everywhere unobstructed; principle and phenomena are unhindered. The six sense-bases being undefiled is the efficacy of concentration and wisdom. The six consciousnesses not arising is the power of suchness. The mind is such, and objects fade; objects are extinguished, and the mind is empty. When mind and objects are both obliterated, substance and function are not different. The nature of suchness is pure, and the illumination of wisdom is inexhaustible. Like water dividing into a thousand moons, it can see, hear, perceive, and know. Seeing, hearing, perceiving, and knowing, yet ever empty and serene. Emptiness is characteristicless; serenity is unarisen. It is not bound by good or evil; it is not constrained by quiet or turmoil. It neither loathes birth and death nor delights in nirvāṇa. Non-being cannot negate it; being cannot substantiate it. In walking, standing, sitting, and lying down, the mind does not stir. At all times, one attains having nothing to attain. Such is the doctrinal instruction of the Buddhas of the three periods, which the compassion of bodhisattvas successively transmitted. Since the World-Honoured One passed away, the twenty-eight patriarchs of the Western Heavens together transmitted the mind of non-abiding and together spoke of the Tathāgata's knowledge and vision. Down to Bodhidharma, who arrived here as the first, it has been inherited from generation to generation without interruption until now. Transmitting this secret teaching requires finding the right person; like the jewel in the king's topknot, it is never given carelessly. Adorned with the two types: merit and wisdom, only when practice and understanding accord can it be established. The robe is the token of faith in the Dharma; the Dharma is the core of the robe. Pointing solely to the mutual transmission of robe and Dharma, there is no other Dharma. Internally transmitting the mind-seal seals the original mind; externally transmitting the kāṣāya manifests the essential school. Without the robe, the Dharma is not transmitted; without the Dharma, the robe is not received. The robe is the robe of faith in the Dharma; the Dharma is the Dharma of non-arising. Non-arising is free from falsity; it is the empty and serene mind. Knowing the empty and serene, one comprehends the Dharma body; comprehending the Dharma body, there is true liberation.