[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076) › 30.7 # 景德傳燈錄 30.7 景德傳燈錄 30.7 - **Language:** Classical Chinese ### [30.7](https://indike.org/pramana/in.bauddha.taisho.2076.30.7) 心性不生何須知見。本無一法誰論熏鍊。往返無端追尋不見。一切莫作明寂自現。前際如空知處迷宗。分明照境隨照冥蒙。一心有滯諸法不通。去來自爾胡假推窮。生無生相生照一同。欲得心淨無心用功。縱橫無照最為微妙。知法無知無知知要。將心守靜猶未離病。生死忘懷即是本性。至理無詮非解非纏。靈通應物常在目前。目前無物無物宛然。不勞智鑒體自虛玄。念起念滅前後無別。後念不生前念自絕。三世無物無心無佛。眾生無心依無心出。分別凡聖煩惱轉盛。計校乖常求真背正。雙泯對治湛然明淨。不須功巧守嬰兒行。惺惺了知見網轉彌。寂寂無見暗室不移。惺惺無妄寂寂明亮。萬象常真森羅一相。去來坐立一切莫執。決定無方誰為出入。無合無散不遲不疾。明寂自然不可言及。心無異心不斷貪淫。性空自離任運浮沈。非清非濁非淺非深。本來非古見在非今。見在無住見在本心。本來不存本來即今。菩提本有不須用守。煩惱本無不須用除。靈知自照萬法歸如。無歸無受絕觀忘守。四德不生三身本有。六根對境分別非識。一心無妄萬緣調直。心性本齊同居不携。無生順物隨處幽棲。覺由不覺即覺無覺。得失兩邊誰論好惡。一切有為本無造作。知心不心無病無藥。迷時捨事悟罷非異。本無可取今何用棄。謂有魔興言空象備。莫滅凡情唯教息意。意無心滅心無行絕。不用證空自然明徹。滅盡生死冥心入理。開目見相心隨境起。心處無境境處無心。將心滅境彼此由侵。心寂境如不遣不拘。境隨心滅心隨境無。兩處不生寂靜虛明。菩提影現心水常清。德性如愚不立親疎。寵辱不變不擇所居。諸緣頓息一切不憶。永日如夜永夜如日。外似頑嚚內心虛真。對境不動有力大人。無人無見無見常現。通達一切未嘗不遍。思惟轉昏汩亂精魂。將心止動轉止轉奔。萬法無所唯有一門。不入不出非靜非諠。聲聞緣覺智不能論。實無一物妙智獨存。本際虛冲非心所窮。正覺無覺真空不空。三世諸佛皆乘此宗。此宗豪末沙界含容。一切莫顧安心無處。無處安心虛明自露。寂靜不生放曠縱橫。所作無滯去住皆平。慧日寂寂定光明明。照無相苑朗涅槃城。諸緣忘畢詮神定質。不起法座安眠虛室。樂道恬然優遊真實。無為無得依無自出。四等六度同一乘路。心若不生法無差互。知生無生現前常住。智者方知非言詮悟。 > The mind-nature does not arise; what need is there for knowledge and views? / Originally there is not a single dharma; who speaks of fumigating and refining? / Going and returning have no beginning; seeking it, it cannot be seen. / Do not do anything at all; luminous quiescence will manifest of itself. / The past limit is like empty space; where knowing abides, one loses the source. / Distinctly illuminating the objective realm, following illumination one is obscured. / If the one mind is obstructed, myriad dharmas do not penetrate. / Going and coming are naturally so; why resort to inferring and investigating? / Arising has no mark of arising; arising and illuminating are identical. / If you wish to attain mind's purity, make effort with no-mind. / In all directions without illuminating is the most wondrous. / Knowing dharmas is without knowing; without knowing, one knows the essential. / Using the mind to guard stillness is not yet free from disease. / Forgetting thoughts of birth and death is itself the original nature. / The supreme principle cannot be expressed; it is neither liberation nor entanglement. / Spiritually penetrating, it responds to things, ever before one's eyes. / Before the eyes there are no things; no things, yet vividly present. / Not laboring the mirror of wisdom, its substance is naturally empty and profound. / Thoughts arise and thoughts perish; before and after there is no distinction. / When the subsequent thought does not arise, the prior thought ceases of itself. / In the three periods of time there are no things, no mind, and no Buddha. / Sentient beings are without mind; they emerge reliant on no-mind. / Discriminating common and holy, afflictions become ever more intense. / Calculating goes against the constant; seeking truth turns one's back on the upright. / Both remedies vanishing, it is calm, clear, bright, and pure. / No need for clever effort; preserve the practice of the infant. / Alertly understanding, the net of views expands further. / Silently without seeing, one does not move from the dark room. / Alert without delusion, silent and brightly luminous. / Myriad phenomena are ever true; the array of forms is a single mark. / Going, coming, sitting, standing: do not grasp anything at all. / Definitely without fixed direction, what is entering and exiting? / Neither uniting nor dispersing, neither slow nor hurried. / Luminous quiescence is natural; it cannot be spoken of. / The mind has no different mind; do not sever greed and lust. / The nature being empty, it is naturally free; let it float and sink at will. / Neither clear nor turbid, neither shallow nor deep. / Originally it is not ancient; presently it is not modern. / The present has no abiding; the present is the original mind. / The original does not exist; the original is the present. / Bodhi is originally present; there is no need to guard it. / Afflictions are originally non-existent; there is no need to eliminate them. / Spiritual knowing illuminates of itself; myriad dharmas return to suchness. / Without returning and without receiving, sever contemplation and forget guarding. / The four virtues do not arise; the three bodies are originally possessed. / The six sense faculties face objects; discrimination is not consciousness. / The one mind without delusion, myriad conditions are tuned and straight. / Mind and nature are originally equal; living together, they do not part. / Non-arising complies with things; everywhere it dwells in seclusion. / Awakening arises from non-awakening; yet awakening is non-awakening. / Gain and loss, the two sides: who discusses good and bad? / All conditioned things originally have no doing. / Knowing mind is no-mind, there is no illness and no medicine. / When deluded, one abandons phenomena; once awakened, they are not different. / Originally there was nothing to grasp; now what use is discarding? / Saying there is existence, demons arise; speaking of emptiness, forms are complete. / Do not extinguish worldly passions; only teach the cessation of thought. / When thought is absent, mind is extinguished; when mind is absent, action ceases. / No need to realize emptiness; it is naturally luminous and clear. / Extinguishing birth and death entirely, one merges the mind and enters principle. / Opening the eyes and seeing forms, the mind arises following objects. / Where mind is, there are no objects; where objects are, there is no mind. / Using mind to extinguish objects, both encroach on one another. / When mind is quiescent, objects are as such: neither expelled nor held. / Objects perish following the mind; the mind is absent following objects. / When neither arises in both places, there is quietude, emptiness, and luminosity. / The reflection of bodhi appears; the water of the mind is ever clear. / The nature of virtue is like foolishness, not establishing intimacy or distance. / Unchanged by favor or disgrace, not selecting where one dwells. / Myriad conditions suddenly cease; one remembers nothing at all. / The long day is like night; the long night is like day. / Outwardly seeming stubborn and crude, inwardly the mind is empty and true. / Facing conditions without moving: this is a great person of strength. / No person and no seeing; non-seeing ever manifests. / Penetrating everything, it has never failed to be pervasive. / Speculation becomes ever more bewildered, confusing and agitating the spirit. / Using the mind to halt motion, the more it is halted, the more it runs. / Myriad dharmas have no location; there is only a single gate. / Neither entering nor exiting, neither quiet nor noisy. / Śrāvakas and pratyekabuddhas: their wisdom cannot discuss it. / In truth there is not a single thing; wondrous wisdom alone abides. / The original limit is empty and serene, not to be exhausted by the mind. / Correct awakening is non-awakening; true emptiness is not empty. / The Buddhas of the three periods of time all ride upon this school. / In this school, a hair's tip contains the sand-worlds. / Pay no regard to anything; settle the mind nowhere. / Nowhere to settle the mind, emptiness and luminosity naturally reveal themselves. / Quiescent and unarisen, carefree, unrestrained, and expansive. / All that is done is unhindered; going and staying are equally level. / The sun of wisdom is serene; the light of samādhi is bright and clear. / Illuminating the markless garden, brightening the city of nirvāṇa. / All conditions completely forgotten, elucidate the spirit and fix the substance. / Not rising from the Dharma-seat, peacefully sleep in the empty chamber. / Rejoicing in the Way, tranquil and composed, leisurely strolling in the real. / Non-doing and without attainment, emerging naturally based on nothingness. / The four immeasurables and the six perfections are the path of the One Vehicle. / If the mind does not arise, dharmas are without disparity. / Knowing that arising is non-arising, it ever abides before the eyes. / Only the wise know this; it is not awakened to through verbal explanations. > — English (machine translation) (machine translation) - [Previous: 30.6](https://indike.org/pramana/in.bauddha.taisho.2076.30.6) - [Next: 30.8](https://indike.org/pramana/in.bauddha.taisho.2076.30.8) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.2076.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.30.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.30.7](https://indike.org/pramana/in.bauddha.taisho.2076.30.7) · Pramāṇa