傳法正宗記 5.37

5.37

又曰。後所有難。悉存此一十二句。雖復遠記非汝一世所覩。然得真天眼乃可即見。般若多羅既滅。尊者稟其言。且留本國勉行教化。尊者初與比丘號佛大先者。俱出於般若多羅之門。故二人每以伯仲之禮相遇。當是皆盛揚其法。時人美之。謂開二甘露門。方其國有僧曰佛大勝者。輒離其所傳為六宗。分化諸處。其一曰有相宗。二曰無相宗。三曰定慧宗。四曰戒行宗。五曰無得宗。六曰寂靜宗。然學者趨之甚多。其徒各不下千百。尊者常為其太息曰。國雖有是六眾。然其道皆非大至微。我正之。其人安得解脫。一旦遂以神通往之。初一詣其有相宗所而問之曰。一切諸相何名實相。其眾之首曰薩婆羅者。答曰。於諸相中不互諸相。是名實相。又問曰。一切諸相而不互者。若明實相當何定之。答曰。於諸相中實無有定。諸相即名為實。又問曰。諸相不定即名實相。汝今不定當何得之。答曰。我言不定。不定諸相當說諸相。其義不然。又問曰。汝言不定當為實相。定不定故即非實相。答曰。定既不定即非實相。知我非故不定不變。何名實相。已變已往其義亦然。答曰。不變當在不在故故變實相以定其義。又問曰。實相不變變即非相。於有無中何名實相。於是薩婆羅心即縣解。以手指空却問尊者曰。此世有相亦能空故。當此身力得似此耶。尊者曰。若解實相即見非實。若了非故其色亦然。當於色中不失色體。在於非相不礙有故。若能是解故名實相。次二詣其無相宗所問之曰。汝言無相當何證之。其眾之首曰波羅提者。前而答曰。我名無相心不現故。又問曰。汝相不現當何明之。答曰。我明無相心不取捨。當於明時亦無當者。又問曰。於諸有無心不取捨。又無當者誰明無故。答曰。佛入三昧尚無所得。何況無相而故知之。又問曰。相既不知誰云有無。尚無所得何名三昧。答曰。我說不證證無所證。非三昧故我說三昧。又問曰。非三昧者當何明之。汝既不證非證何證。波羅提於是妙悟。遽起謝之。尊者即為授記曰。汝證果非遠。然國有魔興。亦汝伏之。次三詣其定慧宗所而問之曰。汝學定慧為一為二。其眾之首曰婆蘭陀者。前而答曰。我此定慧非一非二。又問曰。汝之定慧既非一二。以何目之名為定慧。答曰。在定非定處慧非慧。一即非一二即不二。又問曰。當一不一當二不二。既非定慧約何定慧。答曰。不一不二定慧能知。非定非慧亦可然矣。又問曰。慧非定故然可知哉。不一不二誰定誰慧。波蘭陀即廓然開悟。致禮伏膺。次四詣其戒行宗所而問之曰。汝以何者為戒。云何名行。而此戒行為一為二。其眾之首者（亡名）前而答曰。一二二一皆彼所生。依教無染此名戒行。又問曰。汝言依教即是有染。一二俱此何言依教。此二違背不及於行。內外非明何名為戒。答曰。我有內外彼以知竟。既得通達即是戒行。若說違背俱是俱非。言及清淨即戒即行。又問曰。俱是俱非何言清淨。既得通故何談內外。其首者即自省其非。拜謝稱幸。次五詣其無得宗所而問之曰。汝言無得。無得何得。既無所得亦無得得。其眾之首曰寶淨者。前而答曰。我說無得非無得得。當說得得無得亦得。又問曰。既得不得得亦非得。既云得得得何得得。答曰。見得非得非得是得。若見不得名為得得。又問曰。得既非得非得無得。既無所得當得何得。寶淨於此乃昭然發悟。次六詣其寂靜宗所而問之曰。汝以何名寂。云何能靜。其眾之首者（亡名）前而答曰。此心不動是名為寂。於諸無染名之為靜。又問曰。本心不寂要假寂寂。今已寂故何用寂靜。答曰。諸法本空以空空故。於彼空空故名寂靜。又問曰。空空以空諸法亦爾。寂靜無相何靜何寂。其首者義屈。遂加敬之。自是其六眾皆宗而師之。尊者道聲益揚。五天學者莫不沛然歸之。尋會其國王曰異見者。實前王月淨多羅之子。而達磨之姪也。輒發邪見毀訾佛法曰。我之祖先皆惑於佛法。非得其正。今我所為豈宜踵之。遂於教大作患難。尊者憫之曰。孺子忝我宗社乃興惡意。此何福家國。當為教之。因念前無相宗有二賢者。可使往化。然一曰波羅提者。道力將充。與王有緣。二曰宗勝者。雖能辯博。西德業未臻。方自裁所遣。而六眾俄各念曰。大師達磨素得聖智。今法有難。蓋救之乎。尊者即知乃彈指應之。眾皆驚曰。此吾大師之信也。當共詣之。得神通者各攝其眾。少頃皆至。列禮座下。尊者曰。今王致難於我。雖如一微塵。而起翳佛界。然汝等孰能拂之。宗勝俄先之曰。我雖德寡。願往解之。尊者曰。汝雖辯捷道力未勝。恐不能伏王。宗勝不奉其言。必自往之見王。初以真俗二諦與之辨論。言皆不屈。及王問曰。汝今所解其法何在。宗勝曰。如王治化當合其道。王所有道其道何在。王曰。我之有道將除邪法。汝之有法當伏何物。尊者縣知宗勝詞窮。謂波羅提曰。宗勝不顧吾言。今必屈於王。汝宜速往助之。波羅提奉命。以神力疾舉。即詣王殿。王與宗勝方復證詰。遽見波羅提乘雲而至。王驚起遂問曰。凌虛來者是邪是正。波羅提答曰。我非邪正而來正邪。王心若正我無邪正。王雖詞屈而很慠未已。即擯宗勝於山。波羅提謂曰。王既有道何斥沙門。我雖無解幸王見問。王厲聲問曰。何者是佛。波羅提曰。見性是佛。王曰。師見性耶。答曰。我見佛性。王曰。性在何處。答曰。性在作用王曰。是何作用。我今不見。答曰。今現在用。王自不見。王曰。於我有否。答曰。王若作用無有不是。王若不用體亦難見。王曰。若當用時機處出現。答曰。若現於世當有其八王曰。其八出現當為我說。波羅提即說偈曰。

He also said, "All the tribulations to come are fully preserved in these twelve lines. Although this is a far-reaching prophecy that cannot be witnessed in your single lifetime, one who attains the true divine eye will be able to see it directly." After Prajñātāra had passed into extinction, the Venerable One upheld his instructions and remained in his native country to devote himself to propagating the teachings. Formerly, the Venerable One and a monk named Buddhasena had both emerged from the school of Prajñātāra; hence, the two always treated each other with the etiquette of elder and younger brothers. At that time, both extensively proclaimed the Dharma. People of the time praised them, saying that they opened two gates of nectar. Just then, in that country there was a monk named Buddhavijaya, who rashly deviated from what had been transmitted to him and divided it into six schools, teaching separately in various places: the first was called the School of Having Marks; the second was called the School of Having No Marks; the third was called the School of Samādhi and Wisdom; the fourth was called the School of Preceptual Practice; the fifth was called the School of Non-Attainment; and the sixth was called the School of Serene Stillness. However, learners flocked to them in great numbers, and the disciples of each school were no fewer than several hundreds or thousands. The Venerable One often sighed deeply for them, saying, "Although this country has these six groups, their paths are neither great nor profoundly subtle. If I do not rectify them, how can those people attain liberation?" One day, he thereupon went to them using his spiritual powers. First, he visited the quarters of the School of Having Marks and questioned them, saying, "Among all marks, what is called the real mark?" The head of that group, named Sarvara, answered, "Not interchanging marks among all marks is called the real mark." He asked again, "If all marks do not interchange, when one clarifies the real mark, how should it be determined?" He replied, "Among all marks, there is truly no determination; all marks are themselves called the real." He asked again, "If the indeterminacy of all marks is called the real mark, as you are now undetermined, how should you attain it?" He replied, "I speak of indeterminacy: undetermined marks should explain all marks; their meaning is not so." He asked again, "You say indeterminacy should be the real mark; because it is both determined and undetermined, it is not the real mark." He replied, "Since determination is undetermined, it is not the real mark; knowing my error, it is undetermined and unalterable. What is called the real mark? Having altered and passed away, its meaning is also thus." He replied, "The unalterable must abide in non-abiding; therefore, the alteration of the real mark determines its meaning." He asked again, "The real mark does not alter; if it alters, it is not a mark. Between existence and non-existence, what is called the real mark?" Thereupon, Sarvara's mind suddenly resolved the doubt. Pointing with his finger into empty space, he instead asked the Venerable One, "The marks of this world can also become empty; can the power of this body resemble this?" The Venerable One said, "If you understand the real mark, you will see the unreal; if you comprehend the unreal, its form is also thus. One must not lose the substance of form within form, and abiding in non-marks does not obstruct existence. If you can understand in this way, it is called the real mark." Second, he visited the quarters of the School of Having No Marks and questioned them, saying, "You speak of having no marks; how should you verify it?" The head of that group, named Prati, came forward and replied, "I am called non-mark because the mind does not manifest." He asked again, "When your mark does not manifest, how should you understand it?" He replied, "I understand non-mark as the mind not grasping or discarding; at the time of understanding, there is also no one who encounters it." He asked again, "If the mind neither grasps nor discards among all existences and non-existences, and there is also no one who encounters it, who understands non-existence?" He replied, "When the Buddha enters samādhi, there is still nothing attained; how much more so with non-mark, that one should deliberately know it?" He asked again, "Since marks are not known, who speaks of existence or non-existence? If nothing is yet attained, what is called samādhi?" He replied, "I say there is no verification; verification is having nothing to verify. Because it is non-samādhi, I speak of samādhi." He asked again, "How should non-samādhi be understood? Since you do not verify, what is verified by non-verification?" Prati thereupon had a wondrous awakening, hurriedly rose to thank him. The Venerable One immediately bestowed a prediction upon him, saying, "Your realization of the fruit is not far off; however, when Māra arises in the country, you shall also subdue him." Third, he visited the quarters of the School of Samādhi and Wisdom and questioned them, saying, "Do you study samādhi and wisdom as one or as two?" The head of that group, named Bhāradvāja, came forward and replied, "This samādhi and wisdom of mine are neither one nor two." He asked again, "Since your samādhi and wisdom are neither one nor two, by what do you designate them as samādhi and wisdom?" He replied, "Abiding in samādhi, it is not samādhi; residing in wisdom, it is not wisdom. One is not one, and two is not two." He asked again, "When one is not one and two is not two, since they are not samādhi and wisdom, based on what are they samādhi and wisdom?" He replied, "Being neither one nor two, samādhi and wisdom can know; being neither samādhi nor wisdom, it can also be so." He asked again, "Since wisdom is not samādhi, how can it be known in this way? If neither one nor two, who is samādhi and who is wisdom?" Bhāradvāja was immediately broadly awakened, paying homage and submitting in heart. Fourth, he visited the quarters of the School of Preceptual Practice and questioned them, saying, "What do you take as precepts? What is called practice? And are these precepts and practice one or two?" The head of that group (name lost) came forward and replied, "One and two, two and one—both are produced by that. Relying on the teaching without defilement is called precepts and practice." He asked again, "Your speaking of relying on the teaching is itself having defilement. If one and two are both this, why speak of relying on the teaching? These two contradict each other and do not reach practice. If inner and outer are not clear, what is called precepts?" He replied, "I have inner and outer, which that [mind] already knows. Having attained penetration, this is itself precepts and practice. If one speaks of contradiction, both are right and both are wrong; when one speaks of purity, that is both precepts and practice." He asked again, "If both are right and both are wrong, why speak of purity? Since penetration is attained, why talk of inner and outer?" The leader immediately realized his error, bowed in gratitude, and proclaimed his fortune. Fifth, he visited the quarters of the School of Non-Attainment and questioned them, saying, "You speak of non-attainment; in non-attainment, what is attained? Since nothing is attained, there is also no attainment to be attained." The head of that group, named Ratnaviśuddha, came forward and replied, "I speak of non-attainment as not having non-attainment to attain; when speaking of attainment to be attained, non-attainment is also attained." He asked again, "Since attainment is non-attainment, attainment is also non-attainment. Since you speak of attaining attainment, what does attaining attain?" He replied, "Seeing attainment as non-attainment, non-attainment is attainment; if one sees non-attainment, it is called attaining attainment." He asked again, "Since attainment is non-attainment, non-attainment has no attainment. Since nothing is attained, what attainment should be attained?" Ratnaviśuddha thereupon clearly awakened. Sixth, he visited the quarters of the School of Serene Stillness and questioned them, saying, "What do you call serenity? How can there be stillness?" The head of that group (name lost) came forward and replied, "This mind being unmoved is called serenity; being undefiled among all things is called stillness." He asked again, "If the original mind is not serene, it must depend on serenity to be serene; since it is now already serene, what use is serene stillness?" He replied, "All dharmas are originally empty; because emptiness is empty, being empty of that emptiness is called serene stillness." He asked again, "Emptiness being empty through emptiness, all dharmas are also thus. Serene stillness is devoid of marks; what is stillness and what is serenity?" The leader's argument collapsed, and he thereupon showed great reverence. From then on, all six groups honored him as their master, and the Venerable One's reputation for the Way spread even further. Among the scholars of the five regions of India, there was none who did not flock to him in abundance. Soon after, he encountered the king of that country, named Dṛṣṭiviparyaya, who was in fact the son of the former king Candradhara and Bodhidharma's nephew. He rashly gave rise to heterodox views, slandering the Buddha-Dharma, saying, "My ancestors were all deluded by the Buddha-Dharma and did not attain rectitude. Now, how could what I do follow in their footsteps?" He then created great hardships for the teaching. The Venerable One took pity on him, saying, "This child disgraces our ancestral line and gives rise to evil intentions. How could this bring blessing to the family and state? I must teach him." He then recalled that in the former School of Having No Marks there were two worthy ones who could be sent to convert him. However, the first, named Prati, had his spiritual power nearly complete and had an affinity with the king; the second, named Zongsheng, though skilled in eloquent debate, had not yet perfected his western virtue and karmic practice. Just as he was deliberating whom to send, the six groups suddenly each thought, "Great Master Bodhidharma has long possessed holy wisdom. Now that there is adversity for the Dharma, will he perhaps rescue it?" The Venerable One immediately knew this and snapped his fingers in response. The multitude was all astonished and said, "This is the signal from our Great Master! We should go to him together." Those who possessed spiritual powers each gathered their groups, and in a short while all arrived, arranging themselves in homage beneath his seat. The Venerable One said, "The king currently brings adversity upon us; although it is like a single speck of dust, it arises to obstruct the realm of the Buddha. Which of you can brush it away?" Zongsheng suddenly stepped forward first and said, "Although my virtue is meager, I wish to go and resolve it." The Venerable One said, "Although you are quick-witted in debate, your power in the Way is not yet superior; I fear you will not be able to subdue the king." Zongsheng did not heed his words and insisted on going himself to see the king. At first, he debated with him using the two truths of the ultimate and conventional, and his words were entirely unyielding. But when the king asked, "Where is the Dharma that you now understand?" Zongsheng said, "When the king governs and transforms, it should accord with his Way. Where is the Way possessed by the king?" The king said, "My possession of the Way is to eliminate heterodox teachings; what is to be subdued by your possession of the Dharma?" The Venerable One knew from afar that Zongsheng was at a loss for words, and said to Prati, "Zongsheng disregarded my words and will now certainly yield to the king. You should go quickly to assist him." Prati received the command and, swiftly rising with his spiritual power, went directly to the king's palace. While the king and Zongsheng were still challenging each other, he suddenly saw Prati arriving riding on a cloud. The king arose in astonishment and asked, "Is the one soaring through empty space heterodox or orthodox?" Prati replied, "I am neither heterodox nor orthodox, but have come to rectify the heterodox. If the king's mind is orthodox, I have neither heterodoxy nor orthodoxy." Although the king's words were confounded, his arrogance was not yet spent; he immediately banished Zongsheng to the mountains. Prati said to him, "Since the king possesses the Way, why expel a śramaṇa? Although I lack understanding, I welcome the king to question me." The king asked in a stern voice, "What is the Buddha?" Prati said, "Seeing one's nature is the Buddha." The king said, "Does the Master see the nature?" He replied, "I see the Buddha-nature." The king said, "Where is the nature?" He replied, "The nature is in functioning." The king said, "What is this functioning? I do not see it now." He replied, "It is functioning right now, but the king himself does not see it." The king said, "Is it in me or not?" He replied, "If the king functions, there is none of it that is not; if the king does not use it, its substance is also difficult to see." The king said, "When it is functioning, in what places does it manifest?" He replied, "If it manifests in the world, there are eight such places." The king said, "Please explain those eight manifestations for me." Prati then recited a gāthā, saying: