景德傳燈錄 5.89

5.89

又有真禪師者。問云。道既無心佛有心否。佛之與道是一是二。師曰。不一不異。曰佛度眾生為有心故。道不度人為無心故。一度一不度。何得無二。師曰。若言佛度眾生道無度者。此是大德妄生二見。如山僧即不然。佛是虛名道亦妄立。二俱不實總是假名。一假之中何分二。問曰。佛之與道從是假名。當立名時。是誰為立。若有立者何得言無。師曰。佛之與道因心而立。推窮立心心亦是無。心既是無即悟二俱不實。知如夢幻即悟本空。彊立佛道二名。此是二乘人見解。師乃說無修無作。偈曰。

There was also a Chan Master Zhen, who asked: "Since the Way is without mind, does the Buddha have a mind or not? Are the Buddha and the Way one or two?" The Master said: "Neither one nor different." Zhen said: "The Buddha delivers sentient beings because he has a mind; the Way does not deliver people because it is without mind. One delivers and one does not deliver; how can they not be two?" The Master said: "If you say that the Buddha delivers sentient beings while the Way has no delivery, this is the Venerable Sir falsely generating dualistic views. As for this mountain monk, it is not so. 'Buddha' is a provisional name; 'the Way' is also falsely established. Both are unreal; they are entirely provisional names. Within a single provisionality, how could two be distinguished?" Zhen asked: "Even if the Buddha and the Way are provisional names, when the names were established, who was it that established them? If there was an establisher, how can you say they do not exist?" The Master said: "The Buddha and the Way are established on account of the mind. When the mind that establishes them is thoroughly examined, that mind is also nonexistent. Since the mind is already nonexistent, one then awakens to both being unreal. Knowing that they are like dreams and illusions, one then awakens to fundamental emptiness. Forcibly establishing the two names 'Buddha' and 'Way' is the understanding of people of the two vehicles." The Master then spoke of no-cultivation and no-action, with a verse saying: