景德傳燈錄 30.18

30.18

至道本乎其心。心法本乎無住。無住心體靈知。不昧性相寂然。包含德用該攝內外。能深能廣非有非空。不生不滅無終無始。求之而不得。棄之而不離。迷現量則惑苦紛然。寤真性則空明廓徹。雖即心即佛。唯證者方知。然有證有知則慧日沈沒於有地。若無照無悟則昏雲掩蔽於空門。若一念不生則前後際斷。照體獨立物我皆如。直造心源無智無得。不取不捨無對無修。然迷悟更依真妄相待。若求真去妄。猶棄影勞形。若體妄即真。似處陰影滅。若無心忘照。則萬慮都捐。若任運寂知則眾行爰起。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。言止則雙亡知寂。論觀則雙照寂知。語證則不可示人。說理則非證不了。是以悟寂無寂真知無知。以知寂不二之一心。契空有雙融之中道。無住無著莫攝莫收。是非兩亡能所雙絕。斯絕亦寂則般若現前。般若非心外新生。智性乃本來具足。然本寂不能自現。實由般若之功。般若之與智性翻覆相成。本智之與始修實無兩體。雙亡正入則妙覺圓明。始末該融則因果交徹。心心作佛。無一心而非佛心。處處成道。無一塵而非佛國。故真妄物我舉一全收。心佛眾生渾然齊致。是知迷則人隨於法。法法萬差而人不同。悟則法隨於人。人人一智而融萬境。言窮慮絕何果何因。體本寂寥孰同孰異。唯忘懷虛朗消息沖融。其猶透水月華。虛而可見。無心鑑象照而常空矣。

The supreme Way is rooted in the mind; the dharmas of the mind are rooted in non-abiding. The substance of the non-abiding mind is numinously aware, unfailingly clear, its nature and characteristics completely tranquil. Comprehending all virtues and functions, it embraces both the internal and the external. It can be deep and it can be vast; it is neither existent nor empty. It is neither born nor destroyed; it has neither end nor beginning. Seeking it, one cannot obtain it; abandoning it, one cannot depart from it. Deluded about direct perception, one is beset by the turmoil of affliction and suffering; awakened to the true nature, the clear emptiness is open and thoroughly unobstructed. Although this mind is the Buddha, only those who realize it can know it. Yet if there is realization and knowing, the sun of wisdom sinks into the realm of being; if there is no illumination and no awakening, dark clouds veil the gate of emptiness. If not a single thought arises, the limits before and after are severed; the body of illumination stands solitary and independent, and both objects and self are as such. Reaching directly to the source of the mind, there is neither wisdom nor attainment; there is no grasping and no discarding, no opposition and no cultivation. Yet delusion and awakening mutually depend on each other, just as the true and the false stand in opposition. If one seeks the true and discards the false, it is like running away from one's shadow to tire the body; if one realizes that the false is identical with the true, it is like resting in the shade, where the shadow vanishes. If, being free of mind, one forgets illumination, then the myriad thoughts are completely cast away; if, letting things take their course, one is tranquil and aware, then the myriad practices arise from it. Free and unconstrained, let it go or stay; in quiet reflection, perceive its source and flow. Speech and silence never depart from the dark subtlety; motion and stillness have not left the dharmadhātu. Speaking of cessation, both knowing and tranquility are forgotten; discussing contemplation, tranquility and knowing are both illuminated. Speaking of realization, it cannot be shown to others; explaining the principle, it cannot be understood without realization. Therefore, awakening to tranquility, there is no tranquility; true knowing has no knowing. With the one mind of non-dual knowing and tranquility, one accords with the Middle Way wherein emptiness and existence are both fused. Neither abiding nor clinging, neither gather nor retract. Both right and wrong are forgotten; subject and object are both extinguished. When this extinction itself is tranquil, prajñā appears before you. Prajñā is not newly born outside the mind; the nature of wisdom is inherently complete. Yet original tranquility cannot manifest on its own; it truly depends on the function of prajñā. Prajñā and the nature of wisdom reciprocally accomplish each other; original wisdom and initial cultivation truly do not have two separate substances. When both are forgotten and one correctly enters, marvelous enlightenment is perfectly luminous. When beginning and end encompass each other, cause and effect completely interpenetrate. In thought after thought one becomes a Buddha, for there is not a single thought that is not the Buddha-mind; everywhere one attains the Way, for there is not a single particle of dust that is not a Buddha-realm. Therefore, the true, the false, objects, and self—raise one, and all are completely gathered in; mind, Buddha, and sentient beings blend seamlessly into one and the same end. Hence we know that in delusion, the person follows dharmas, and dharmas have ten thousand differences, so people are not the same; in awakening, dharmas follow the person, and all persons share one wisdom that fuses the ten thousand realms. When words are exhausted and thoughts are extinguished, what cause and what effect can there be? The substance is inherently tranquil and solitary; who is identical and who is different? Only when one forgets mental attachments and remains empty and luminous will the ebb and flow blend harmoniously. It is like the moonlight penetrating the water, empty yet visible; or a mirror reflecting forms without a mind, illuminating yet ever empty.