景德傳燈錄 30.5

30.5

至道無難唯嫌揀擇。但莫憎愛洞然明白。豪釐有差天地懸隔。欲得現前莫存順逆。違順相爭是為心病。不識玄旨徒勞念靜。圓同太虛無欠無餘。良由取捨所以不如。莫逐有緣勿住空忍。一種平懷泯然自盡。止動歸止止更彌動。唯滯兩邊寧知一種。一種不通兩處失功。遣有沒有從空背空。多言多慮轉不相應。絕言絕慮無處不通。歸根得旨隨照失宗。須臾返照勝却前空。前空轉變皆由妄見。不用求真唯須息見。二見不住慎莫追尋。才有是非紛然失心。二由一有一亦莫守。一心不生萬法無咎。無咎無法不生不心。能隨境滅境逐能沈。境由能境能由境能。欲知兩段元是一空。一空同兩齊含萬象。不見精麁寧有偏黨。大道體寬無易無難。小見狐疑轉急轉遲。執之失度必入邪路。放之自然體無去住。任性合道逍遙絕惱。繫念乖真昏沈不好。不好勞神何用疎親。欲取一乘勿惡六塵。六塵不惡還同正覺。智者無為愚人自縛。法無異法妄自愛著。將心用心豈非大錯。迷生寂亂悟無好惡。一切二邊良由斟酌。夢幻虛華何勞把捉。得失是非一時放却。眼若不睡諸夢自除。心若不異萬法一如。一如體玄兀爾忘緣。萬法齊觀歸復自然。泯其所以不可方比。止動無動動止無止。兩既不成一何有爾。究竟窮極不存軌則。契心平等所作俱息。狐疑盡淨正信調直。一切不留無可記憶。虛明自照不勞心力。非思量處識情難測。真如法界無他無自。要急相應唯言不二。不二皆同無不包容。十方智者皆入此宗。宗非促延一念萬年。無在不在十方目前。極小同大忘絕境界。極大同小不見邊表。有即是無無即是有。若不如此必不須守。一即一切一切即一。但能如是何慮不畢。信心不二不二信心。言語道斷非去來今。

The Great Way is not difficult; it only dislikes picking and choosing. / Merely do not harbor hatred or love, and it will be completely clear. / A fraction of a hair's breadth of difference, and heaven and earth are set far apart. / If you wish for it to appear before you, do not harbor favor or adversity. / Favor and adversity contending with each other: this is a disease of the mind. / Not recognizing the profound principle, in vain does one labor to calm thoughts. / Perfectly complete like great space, lacking nothing, with nothing in excess. / Truly because of grasping and rejecting, one is therefore not as it is. / Do not pursue conditioned existence; do not dwell in the tolerance of emptiness. / In the single equality of mind, [duality] vanishes and ceases of itself. / Halting motion to return to rest, that rest stirs all the more. / Clinging only to the two extremes, how can you know the single kind? / If you do not penetrate the single kind, both sides lose efficacy. / Discarding existence, you sink into existence; pursuing emptiness, you turn your back on emptiness. / Many words and many worries become ever more unaccordant. / Sever words and sever worries, and there is nowhere you do not penetrate. / Returning to the root, one attains the principle; following illumination, one loses the source. / For a moment turning illumination inward, one surpasses the emptiness before. / Changes in that previous emptiness all arise from delusive views. / No need to seek the true; one only must cease views. / Do not abide in dual views; take care not to pursue them. / As soon as there are right and wrong, the mind is chaotically lost. / Duality arises from oneness, yet do not preserve oneness either. / When the one mind does not arise, myriad dharmas are without fault. / No fault, no dharmas; non-arising, no mind. / The subject is extinguished following the object; the object sinks pursuing the subject. / The object is an object because of the subject; the subject is a subject because of the object. / If you wish to understand both parts, they are originally a single emptiness. / A single emptiness is identical to both, equally containing myriad phenomena. / Seeing neither subtle nor coarse, how could there be partiality? / The substance of the Great Way is vast; it is neither easy nor difficult. / Small views harbor doubt and suspicion: the more hurried, the slower. / Grasping it, one loses measure and will surely enter evil paths. / Letting it go naturally, the substance has no going or staying. / Accord with nature and unite with the Way, carefree and free of vexations. / Tying thoughts strays from truth; sinking into stupor is not good. / It is not good to labor the spirit; what use are distance and closeness? / If you wish to take the One Vehicle, do not despise the six dusts. / Not despising the six dusts is itself identical to correct awakening. / The wise act with non-doing; the foolish bind themselves. / Dharmas have no different dharmas; deludedly one loves and clings. / Using the mind to employ the mind, how could this not be a great mistake? / Delusion gives birth to quietude and disturbance; awakening has no like or dislike. / All pairs of extremes truly arise from calculation. / Dreams, illusions, empty flowers: why labor to grasp them? / Gain, loss, right, wrong: discard them all at once. / If the eyes do not sleep, myriad dreams naturally vanish. / If the mind does not differentiate, myriad dharmas are as one. / The substance of the One Suchness is profound; serenely forget conditions. / View myriad dharmas as equal, returning again to nature. / Erasing its reason, it cannot be compared or paralleled. / Halting motion, there is no motion; moving what is halted, there is no halt. / Since duality does not stand, how can oneness exist? / Reaching the ultimate and final limit, no rules or standards remain. / Accord the mind with equality, and all undertakings cease. / Doubts are thoroughly purged; correct faith is tuned and straight. / Nothing remains behind; there is nothing to remember. / Empty and luminous, it shines of itself, without labor of mental effort. / Not a place for thought or reflection, difficult for consciousness and emotion to fathom. / In the Dharma-realm of true suchness, there is no other and no self. / If you urgently wish to accord with it, speak only of non-duality. / In non-duality all is identical, nothing is not contained. / The wise of the ten directions all enter this school. / This school neither shortens nor extends: one thought is ten thousand years. / Neither present nor absent, the ten directions are before the eyes. / The extremely small is identical to the great, forgetting and transcending realms. / The extremely large is identical to the small, boundaries and markers unseen. / Existence is non-existence; non-existence is existence. / If it is not like this, you must definitely not keep to it. / One is all; all is one. / If you can only be thus, what worry of not being complete? / Faith and mind are non-dual; non-dual are faith and mind. / The path of language is cut off; it is not of the past, present, or future.