[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) › 9.45.3 # 景德傳燈錄 9.45.3 景德傳燈錄 9.45.3 - **Language:** Classical Chinese ### [9.45.3](https://indike.org/pramana/in.bauddha.taisho.2076.9.45.3) 所言定慧鑑用歷歷寂寂惺惺。 見聞覺知皆境上作解。 暫為中下人說即得。 若欲親證。 皆不可作如此解。 盡是境縛。 法有沒處沒於有地。 但於一切法不作有見。 即見法○自達磨大師到中國。 唯說一性。 唯傳一法。 以佛傳佛不說餘佛。 以法傳法不說餘法。 法即不可說之法。 佛即不可取之佛。 乃是本源清淨心也。 唯此一事實餘二則非真。 般若為慧。 此慧即無相之本也○凡夫不趣道。 唯恣六情乃行六道。 即學道後。 一念計生死。 即落諸魔道。 一念起諸見。 即落外道。 見有生趣其滅。 即落聲聞道。 不見有生唯見有滅。 即緣覺道。 法本不生今亦不滅。 不起二見不厭不忻。 一切諸法唯一心是。 然後乃為佛乘也○凡人皆逐境生心。 心隨欣厭。 若欲無境當忘其心。 心忘則境空。 境空則心滅。 不忘心而除境。 境不可除。 只益紛擾耳。 故萬法唯心心亦不可得。 復何求哉○學般若法人。 不見一法可得。 絕意三乘。 唯一真實。 不可證得。 謂我能證能得。 皆增上慢人也。 法華會下拂衣而去者。 皆斯徒也。 故佛言。 我於菩提實無所得。 默契而已○凡人欲修證。 但觀五蘊皆空四大無我。 真心無相不去不來。 生時性亦不來。 死時性亦不去。 湛然圓寂心境一如。 但能如此直下頓了。 不為三世所拘繫。 便出世人也。 切不得有分毫趣向。 若見善相諸佛來迎。 及種種現前亦無心隨去。 若見惡相種種現前亦無畏心。 但自忘心同於法界。 便得自在○凡言化城者。 二乘及十地乃至等覺妙覺。 皆是權立接引之教。 並為化城也。 言寶所者。 乃真心本佛自性之寶。 此寶不屬情量。 不可建立。 無佛無眾生。 無能無所。 何處有城。 若問此既是化城何處為寶所。 寶所不可指。 指即有寶所。 非真實所也。 故云在近而已。 在近者。 不可定量言之。 但當體會契之即是。 闡提者信不具也。 一切六道眾生。 及至二乘不信有佛果。 皆謂之斷善根闡提。 菩薩深信佛法。 不見有大乘小乘佛與眾生同一法性。 乃謂之善根闡提。 大抵因聲教而悟者名聲聞。 觀因緣而悟者名緣覺。 若不向自心中悟。 雖至成佛亦謂之聲聞佛。 學道人於法上悟不於心上悟。 雖歷劫修行。 終不是本佛。 若不心悟乃於法悟。 即是輕心重法。 遂成逐塊。 忘於本心故。 但契本心不用求法。 心即法也○凡人多謂境礙心。 謂事礙理。 常欲逃境以安心屏事以存理。 不知乃是心礙境理礙事。 但令心空境自空。 但令理寂事自寂。 勿倒用心也○凡人多不肯空心恐落空。 不知自心本空。 愚人除事不除心。 智者除心不除事。 菩薩心如虛空一切俱捨。 所作福德皆不貪著。 然捨有三等。 內外身心一切俱捨。 猶如虛空無所取著。 然後隨方應物能所皆忘。 是謂大捨。 若一邊行道布德。 一邊旋捨無希望。 心是謂中捨。 若廣修眾善有所希望。 聞法知空。 遂乃不著是謂小捨。 大捨如火燭在前更無迷悟。 中捨如火燭在旁。 或明或暗。 小捨如火燭在後不見坑阱故。 菩薩心如虛空。 一切俱捨。 過去心不可得。 是過去捨。 現在心不可得。 是現在捨。 未來心不可得。 是未來捨。 所謂三世俱捨。 自如來付法迦葉以來。 以心印心。 心心不異。 印著空則印不成文。 印著物則印不成法。 故以心印心心心不異。 能印所印俱難契會。 故得者少。 然心即無心得即無得○佛有三身。 法身說自性靈通法。 報身說一切清淨法。 化身說六度萬行法。 法身說法不以語言音聲形相文字。 無所說無所證。 自性靈通而已。 故曰。 無法可說是名說法。 報身化身皆隨機感現所說法。 亦隨事應根以為攝化。 皆非真法。 故曰報化非真佛。 亦非說法者○所言同是一精明分為六和合者。 > What is called 'meditation and wisdom illuminating and functioning distinctly, tranquilly, and alertly,' seeing, hearing, perceiving, and knowing, are all interpretations made on objects. It is acceptable to speak this way temporarily for people of middling and lower capacities. If one wishes to realize it personally, one must not make such an interpretation at all. They are entirely bondages to objects. Where the Dharma sinks, it sinks into the realm of existence. If one merely does not form a view of existence regarding all phenomena, one then sees the Dharma. Ever since the Great Master Bodhidharma came to China, he spoke only of the one nature and transmitted only the one Dharma. Using Buddha to transmit Buddha, he spoke of no other Buddha; using Dharma to transmit Dharma, he spoke of no other Dharma. The Dharma is the ineffable Dharma; the Buddha is the ungraspable Buddha. It is simply the fundamentally pure mind. Only this one matter is true; the other two are not real. Prajñā is wisdom; this wisdom is the very basis of signlessness. Ordinary beings do not incline toward the Way; they merely indulge the six passions and thus travel through the six destinies. Even after studying the Way, if in a single thought one conceptualizes birth and death, one immediately falls into the paths of the māras. If in a single thought one gives rise to views, one immediately falls into the paths of non-Buddhists. If seeing that there is arising, one tends toward its cessation, one immediately falls into the śrāvaka path. If not seeing arising, one sees only cessation, that is the pratyekabuddha path. Phenomena originally do not arise and now do not cease. One gives rise to no dualistic views, neither disliking nor delighting. All phenomena are solely the one mind; only then is it the Buddha Vehicle. Ordinary people all give rise to mind by chasing after objects, the mind following delights and dislikes. If you wish to be without objects, you should forget the mind. When the mind is forgotten, objects are empty; when objects are empty, the mind is extinguished. If without forgetting the mind you try to eliminate objects, objects cannot be eliminated, and you will only increase confusion and disturbance. Therefore, the ten thousand phenomena are mind alone, and the mind also cannot be apprehended. What else then should you seek? Those who study the Dharma of prajñā do not see a single phenomenon to be apprehended, and sever thoughts of the three vehicles. There is only the one reality, which cannot be attained or realized. Those who say, 'I am able to realize it, I am able to attain it,' are all arrogant people of overweening pride. Those at the assembly of the Lotus Sūtra who shook their garments and walked away were all of this sort. Thus the Buddha said, 'Regarding bodhi, I in truth attained nothing.' It is just silent communion. If ordinary people wish to cultivate and realize, they need only observe that the five aggregates are all empty and the four great elements are without a self. The true mind is without marks, neither going nor coming. At birth, nature also does not come; at death, nature also does not go. Tranquil and completely quiescent, mind and objects are as one. If one can directly and suddenly understand in this way, unconstrained by the three times, one is then a person who has transcended the world. Under no circumstances may there be the slightest inclination \[toward anything\]. If one sees good manifestations, with Buddhas coming to welcome one, and various \[signs\] appearing, have no mind to follow them. If one sees bad manifestations of various kinds appearing, have no mind of fear either. Simply forget the mind by oneself to be identical with the dharmadhātu, and you will attain autonomy. What is spoken of as the 'conjured city' refers to the two vehicles, the ten stages, and up to equal enlightenment and wondrous enlightenment; all are teachings provisionally established to guide \[beings\], and all are conjured cities. What is spoken of as the 'place of jewels' is the jewel of the true mind, the original Buddha, one's own nature. This jewel does not belong to emotional reckonings and cannot be established. There is no Buddha and no sentient beings, no agent and no object. Where could there be a city? If it is asked: 'Since this is a conjured city, where is the place of jewels?' The place of jewels cannot be pointed to. If pointed to, it would be an objective place of jewels and not the true place. Hence it is said: 'It is simply near.' That 'it is near' cannot be expressed in fixed terms; one must simply directly realize and commune with it, and that is it. An icchantika is one whose faith is incomplete. All sentient beings of the six destinies, and even the two vehicles who do not believe in the fruit of Buddhahood, are all called icchantikas who have severed good roots. Bodhisattvas who deeply believe in the Buddhadharma and see neither a Great Vehicle nor a Small Vehicle, but that Buddhas and sentient beings share the identical Dharma-nature, are called icchantikas of good roots. In general, those who awaken through spoken teachings are called śrāvakas; those who awaken through observing causes and conditions are called pratyekabuddhas. If one does not awaken within one's own mind, even if one reaches Buddhahood, it is also called a śrāvaka Buddha. Students of the Way who awaken upon phenomena and do not awaken upon the mind, though they cultivate for kalpas, will ultimately not be the original Buddha. If one does not awaken in mind but awakens upon phenomena, this is to disdain the mind and value phenomena, thereby chasing after clods and forgetting the original mind. Therefore, simply accord with the original mind and do not seek phenomena; mind is phenomena. Ordinary people often say that objects obstruct the mind and that facts obstruct principle, constantly desiring to flee objects to pacify the mind, and set aside facts to preserve principle. They do not know that it is mind that obstructs objects and principle that obstructs facts. Only make the mind empty, and objects become empty of themselves; only make principle quiescent, and facts become quiescent of themselves. Do not apply the mind topsy-turvy. Ordinary people are mostly unwilling to empty their minds, fearing falling into emptiness, not knowing that their own minds are originally empty. The foolish eliminate facts but do not eliminate the mind; the wise eliminate the mind but do not eliminate facts. The bodhisattva's mind is like space: everything is entirely relinquished, and with regard to the merits and virtues created, there is no greedy attachment. However, relinquishment has three grades: relinquishing entirely the internal and external, body and mind, like empty space with nothing grasped or attached to, and thereafter responding to things according to circumstances, forgetting both subject and object—this is called the great relinquishment. If on the one hand one practices the Way and bestows virtue, and on the other hand relinquishes in turn without expecting reward in mind—this is called the middling relinquishment. If one extensively cultivates various good deeds with expectations, but upon hearing the Dharma understands emptiness and consequently does not cling—this is called the lesser relinquishment. The great relinquishment is like a torch held in front: there is no longer delusion or awakening. The middling relinquishment is like a torch held at the side: it is sometimes bright and sometimes dark. The lesser relinquishment is like a torch held behind: one does not see pits and traps. Therefore, the bodhisattva's mind is like empty space, completely relinquishing everything. The past mind cannot be apprehended: this is relinquishing the past. The present mind cannot be apprehended: this is relinquishing the present. The future mind cannot be apprehended: this is relinquishing the future. This is what is meant by 'completely relinquishing the three times.' Ever since the Tathāgata entrusted the Dharma to Kāśyapa, mind has been sealed with mind, mind and mind not differing. If the seal is applied to space, the seal does not form an inscription; if the seal is applied to objects, the seal does not form the Dharma. Therefore, with mind sealing mind, mind and mind do not differ. Both the one that can seal and that which is sealed are difficult to accord with; hence, those who attain it are few. Yet mind is no-mind, and attainment is non-attainment. The Buddha has three bodies. The Dharma body speaks the Dharma of one's own nature's spiritual efficacy. The reward body speaks all pure Dharmas. The transformation body speaks the Dharma of the six perfections and the myriad practices. When the Dharma body expounds the Dharma, it is not by means of spoken language, sounds, physical forms, or written words; there is nothing expounded and nothing realized—it is simply the spiritual efficacy of one's own nature. Thus it is said: 'That there is no Dharma to expound is called expounding the Dharma.' The reward body and transformation body both manifest according to capacities and conditions; the Dharmas they expound also respond to conditions and accord with faculties to gather and transform beings. None of these is the true Dharma. Hence it is said: 'The reward and transformation are not the true Buddha, nor are they the expounder of the Dharma.' What is referred to as 'the same single pure brightness divided into the six harmonies': > — English (machine translation) (machine translation) - [Previous: 9.45.2](https://indike.org/pramana/in.bauddha.taisho.2076.9.45.2) - [Next: 9.45.4](https://indike.org/pramana/in.bauddha.taisho.2076.9.45.4) - [Up: 9.45](https://indike.org/pramana/in.bauddha.taisho.2076.9.45) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.9.45.3) — English, machine translation ## Linked texts (1) - [黃檗山斷際禪師傳心法要](https://indike.org/pramana/in.bauddha.taisho.2012a.1.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.9.45.3](https://indike.org/pramana/in.bauddha.taisho.2076.9.45.3) · Pramāṇa