景德傳燈錄 30.14

30.14

Non-thought is the principal school; non-action is the foundation. True emptiness is the substance; wondrous existence is the function. Now, suchness has no thought: it is not through thought that one can know the true mark. Non-arising has no form: how could physical form or mind see it? Thinking of non-thought is thinking of suchness. Arising with non-arising is arising with the true mark. Abiding without abiding, one permanently abides in nirvāṇa. Walking without walking, one instantly crosses to the other shore. Tathatā does not move; its dynamic function is inexhaustible. In thought after thought there is no seeking; seeking is fundamentally non-thought. Bodhi has nothing to attain; purifying the five eyes, one comprehends the three bodies. Prajñā has no knowing; wielding the six superknowledges, it propagates the four wisdoms. Thus one knows: just concentration is without concentration; just wisdom is without wisdom; just practice is without practice. The nature is equal to empty space; the substance is identical with the realm of phenomena. The six perfections are thereby perfected; the requisites for awakening are thereupon complete. Thus one knows that the substance of self and dharmas is empty, and both existence and non-existence are eliminated. The mind is fundamentally without action; the Path is constantly non-thought. Without thought, without reflection, without seeking, without attainment; neither that nor this, neither departing nor coming. Realizing the three knowledges, the mind masters the eight liberations. Accomplishing the ten powers, one is rich in the seven treasures. Entering the non-dual gate, one obtains the principle of the one vehicle. The wondrous of the wondrous is the wondrous Dharma body; the heaven among heavens is adamantine wisdom. Calm and ever serene, its responsive application is without limit. Functioning yet constantly empty; empty yet constantly functioning. Functioning without being existent, it is true emptiness. Empty without being non-existent, it becomes wondrous existence. Wondrous existence is Mahāprajñā; true emptiness is pure nirvāṇa. Prajñā is the cause of nirvāṇa; nirvāṇa is the fruit of prajñā. Prajñā has no seeing, yet can see nirvāṇa. Nirvāṇa has no arising, yet can give rise to prajñā. Nirvāṇa and prajñā have different names but the same substance. Names are established according to meaning; hence it is said that phenomena have no fixed characteristics. That nirvāṇa can give rise to prajñā is named the true Buddha-Dharma-body. That prajñā can establish nirvāṇa is called the Tathāgata's knowledge and vision. Knowledge is knowing that the mind is empty and serene. Vision is seeing that the nature is unarisen. Knowledge and vision are clearly distinct, neither one nor different. Therefore dynamic action and serenity are ever wondrous, principle and phenomena are both such-like. Such-like, it is everywhere unobstructed; principle and phenomena are unhindered. The six sense-bases being undefiled is the efficacy of concentration and wisdom. The six consciousnesses not arising is the power of suchness. The mind is such, and objects fade; objects are extinguished, and the mind is empty. When mind and objects are both obliterated, substance and function are not different. The nature of suchness is pure, and the illumination of wisdom is inexhaustible. Like water dividing into a thousand moons, it can see, hear, perceive, and know. Seeing, hearing, perceiving, and knowing, yet ever empty and serene. Emptiness is characteristicless; serenity is unarisen. It is not bound by good or evil; it is not constrained by quiet or turmoil. It neither loathes birth and death nor delights in nirvāṇa. Non-being cannot negate it; being cannot substantiate it. In walking, standing, sitting, and lying down, the mind does not stir. At all times, one attains having nothing to attain. Such is the doctrinal instruction of the Buddhas of the three periods, which the compassion of bodhisattvas successively transmitted. Since the World-Honoured One passed away, the twenty-eight patriarchs of the Western Heavens together transmitted the mind of non-abiding and together spoke of the Tathāgata's knowledge and vision. Down to Bodhidharma, who arrived here as the first, it has been inherited from generation to generation without interruption until now. Transmitting this secret teaching requires finding the right person; like the jewel in the king's topknot, it is never given carelessly. Adorned with the two types: merit and wisdom, only when practice and understanding accord can it be established. The robe is the token of faith in the Dharma; the Dharma is the core of the robe. Pointing solely to the mutual transmission of robe and Dharma, there is no other Dharma. Internally transmitting the mind-seal seals the original mind; externally transmitting the kāṣāya manifests the essential school. Without the robe, the Dharma is not transmitted; without the Dharma, the robe is not received. The robe is the robe of faith in the Dharma; the Dharma is the Dharma of non-arising. Non-arising is free from falsity; it is the empty and serene mind. Knowing the empty and serene, one comprehends the Dharma body; comprehending the Dharma body, there is true liberation.