景德傳燈錄 9.45.4

9.45.4

一精明者一心也。 六和合者六根各與塵合。 眼與色合。 耳與聲合。 鼻與香合。 舌與味合。 身與觸合。 意與法合。 中間生六識為十八界。 若了知十八界空無所有。 束六和合為一精明。 一精明者即心也。 學道人皆知此。 但不能免作一精明六和合解。 遂為法縛不契本心。 如來現世欲說一乘真法。 則眾生不信興謗沒於苦海。 若都不說則佛墮慳貪。 不為眾生普捨妙道。 遂方便說三乘。 乘有大小得有深淺。 皆非本法。 故云。 惟此一乘道餘二即非真。 然終未能顯一心法。 故召迦葉同法座坐。 別付一心離言說法。 此一枝法今別行。 若能契悟者。 便至佛地。

The 'single pure brightness' is the one mind. The 'six harmonies' are the six faculties harmonizing respectively with the dust-objects: the eye harmonizes with form, the ear harmonizes with sound, the nose harmonizes with smell, the tongue harmonizes with taste, the body harmonizes with touch, and the mental faculty harmonizes with dharmas. In between, the six consciousnesses are produced, forming the eighteen realms. If one completely knows that the eighteen realms are empty and nonexistent, binding the six harmonies into the single pure brightness—the single pure brightness is simply the mind. Students of the Way all know this, but they cannot avoid making an interpretation of 'one pure brightness and six harmonies.' Consequently, they are bound by the Dharma and do not accord with the original mind. When the Tathāgata appeared in the world, he wished to preach the true Dharma of the One Vehicle; but sentient beings would not believe, would raise slanders, and sink into the ocean of suffering. If he did not preach at all, the Buddha would fall into stinginess, not universally giving the wondrous Way to sentient beings. He therefore skillfully preached the three vehicles. Vehicles have greater and lesser, attainments have deeper and shallower; none are the original Dharma. Hence it is said: 'Only this One Vehicle path is true; the other two are not real.' Yet in the end he could not reveal the Dharma of the one mind; therefore, he summoned Kāśyapa to share his seat of the Dharma, separately entrusting the Dharma of the one mind that is free from verbal expression. This one branch of the Dharma is now transmitted separately. If one is able to accord with and awaken to it, one directly reaches the Buddha stage.