[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) › 6.3 # 景德傳燈錄 6.3 景德傳燈錄 6.3 - **Language:** Classical Chinese ### [6.3](https://indike.org/pramana/in.bauddha.taisho.2076.6.3) 江西道一禪師漢州什邡人也。姓馬氏。容貌奇異牛行虎視。引舌過鼻。足下有二輪文。幼歲依資州唐和尚落髮。受具於渝州圓律師。唐開元中習禪定於衡嶽傳法院。遇讓和尚。同參九人唯師密受心印（讓之一猶思之遷也。同源而異派。故禪法之盛始于二師。劉軻云。江西主大寂。湖南主石頭。往來憧憧不見二大士為無知矣。西天般若多羅記達磨云。震旦雖闊無別路。要假姪孫脚下行。金雞解銜一顆米。供養十方羅漢僧。又六祖能和尚謂讓曰。向後佛法從汝邊去。馬駒蹋殺天下人。厥後江西法嗣布於天下。時號馬祖焉）始自建陽佛迹嶺遷至臨川。次至南康龔公山。大歷中隷名於開元精舍。時連帥路嗣恭。聆風景慕親受宗旨。由是四方學者雲集坐下。一日謂眾曰。汝等諸人各信自心是佛。此心即是佛心。達磨大師從南天竺國來。躬至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒不自信。此心之法各各有之。故楞伽經云。佛語心為宗。無門為法門。又云。夫求法者應無所求。心外無別佛。佛外無別心。不取善不捨惡。淨穢兩邊俱不依怙。達罪性空念念不可得。無自性故。故三界唯心。森羅萬象一法之所印。凡所見色皆是見心。心不自心因色故有。汝但隨時言說。即事即理都無所礙。菩提道果亦復如是。於心所生即名為色。知色空故生即不生。若了此心。乃可隨時著衣喫飯。長養聖胎任運過時。更有何事汝受吾教。聽吾偈曰。 > Chan Master Daoyi of Jiangxi was a native of Shifang in Hanzhou. His surname was Ma. His appearance was extraordinary: he walked like an ox and glared like a tiger; he could extend his tongue past his nose, and on the soles of his feet were two wheel marks. In his youth, he had his head shaved under Upādhyāya Tang of Zizhou, and received the full precepts from Vinaya Master Yuan of Yuzhou. During the Kaiyuan era of the Tang, he practiced Chan meditation at the Chuanfa Cloister on Mount Heng. There he met Upādhyāya \[Huai\]rang. Among the nine fellow practitioners, only the Master secretly received the mind-seal. (Rang's \[lineage\] to \[Dao\]yi is just like \[Xing\]si's to \[Xi\]qian. They share the same source but branch differently; thus the flourishing of Chan practice began with these two masters. Liu Ke said: "Jiangxi is led by Daji, and Hunan is led by Shitou. Going back and forth in confusion without seeing these two great masters constitutes ignorance." Prajñātāra of the Western Heavens prophesied to Bodhidharma, saying: "Though the land of Cīnasthāna is broad, there is no other way; it must depend on the travel beneath the feet of your nephew and grandson. A golden cock will be able to hold a single grain of rice in its beak, making offerings to the arhat monks of the ten directions." Furthermore, the Sixth Patriarch, Upādhyāya \[Hui\]neng, said to \[Huai\]rang: "In the future, the Buddhadharma will go forth from your side: a colt will trample and kill people all under heaven." Later, his Dharma heirs in Jiangxi spread throughout the world, and at the time he was called Mazu.) He moved first from Fo'jiling in Jianyang to Linchuan, and next to Mount Gonggong in Nankang. During the Dali era, his name was registered at the Kaiyuan Hermitage. At that time, the Circuit Commander Lu Sigong, having heard of his reputation and admiring his conduct, personally received the essential teaching. From then on, students from the four directions gathered like clouds beneath his seat. One day he addressed the assembly, saying: "Each of you should believe that your own mind is Buddha. This very mind is the Buddha-mind. When the Great Master Bodhidharma came from Southern India and personally arrived in China, he transmitted the supreme Dharma of the one mind to make you all awaken. He also cited passages from the Laṅkāvatāra-sūtra to seal the mind-ground of sentient beings, fearing that you would be inverted and would not believe yourselves that each possesses this Dharma of the mind. Therefore, the Laṅkāvatāra-sūtra states: 'The Buddha's word takes mind as the source, and gatelessness as the Dharma-gate.' It also says: 'He who seeks the Dharma should seek nothing.' Outside of mind there is no other Buddha; outside of Buddha there is no other mind. Neither grasp the good nor abandon the bad; do not depend upon either the pure or the defiled. Comprehend that the nature of sin is empty and cannot be grasped from moment to moment, because it lacks self-nature. Therefore, the three realms are mind-only; the myriad phenomena are sealed by the single Dharma. All forms that are seen are seeing mind. Mind is not mind of itself; it exists because of form. You need only speak in accord with the occasion: the concrete and the principle are both without obstruction. The fruition of the path to bodhi is also like this. What is produced in the mind is called form; knowing that form is empty, arising is non-arising. If you comprehend this mind, you can then wear clothes and eat food in accord with the occasion, nourishing the sacred embryo and letting things take their course as time passes. What else is there? Receive my teaching and listen to my verse:" > — English (machine translation) (machine translation) - [Previous: 6.2](https://indike.org/pramana/in.bauddha.taisho.2076.6.2) - [Next: 6.4](https://indike.org/pramana/in.bauddha.taisho.2076.6.4) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2076.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.6.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.6.3](https://indike.org/pramana/in.bauddha.taisho.2076.6.3) · Pramāṇa