景德傳燈錄 5.74

5.74

第一言法爾者。夫心性虛通動靜之源莫二。真如絕慮緣計之念非殊。惑見紛馳。窮之則唯一寂。靈源不狀。鑒之則以千差。千差不同。法眼之名自立。一寂非異。慧眼之號斯存。理量雙銷。佛眼之功圓著。是以三諦一境。法身之理常清。三智一心般若之明常照。境智冥合解脫之應隨機。非縱非橫圓伊之道玄會。故知三德妙性宛爾無乖一心。深廣難思何出要而非路。是以即心為道者。可謂尋流而得源。

The first, speaking of intrinsic nature: Now, the nature of mind is empty and penetrating; the source of movement and stillness is not two. Suchness is beyond conceptualization; thoughts of conditioned calculation do not differ [from it]. Deluded views run about confusedly, but when exhausted, there is only the single quiescence. The wondrous source is formless, yet when reflecting, it accommodates a thousand differences. The thousand differences are not the same, so the name 'Dharma eye' is established; the single quiescence is not different, so the title 'wisdom eye' is preserved. When both principle and cognition are dissolved, the function of the 'Buddha eye' is completely manifest. Therefore, the three truths are one object, and the principle of the Dharmakāya is eternally pure. The three wisdoms are one mind, and the brilliance of prajñā eternally illuminates. Object and wisdom merge; the response of liberation accords with capacities. Neither vertical nor horizontal, the way of the perfect letter 'I' is mysteriously joined. Thus we know that the wondrous nature of the three virtues is distinctly present without discord in the one mind. Deep and vast, difficult to conceive—what essential path is not the way? Therefore, one who takes mind itself as the Way can be called one who follows the stream and reaches the source.