[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) › [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145) › 7.29 # 出三藏記集 7.29 出三藏記集 7.29 - **Language:** Classical Chinese ### [7.29](https://indike.org/pramana/in.bauddha.taisho.2145.7.29) 首楞嚴三昧者。晉曰勇猛伏定意也。謂十住之人忘當而功顯。不為而務成。蓋勇伏之名生於希尚者耳。雖功高天下。豈係其名哉。直以忘宗而稱立遺稱。故名貴訓三千數典誥群生瞻之而弗及。鑽之而莫喻。自非奇致超玄胡可以應乎。聖錄所謂勇猛者。誠哉難階也。定意者。謂迹絕仁智有無兼忘。雖復寂以應感。惠澤倉生何甞不通。以仁智照以玄宗。所以寂者。未可得而分也。故其篇云。悉遍諸國亦無所分。而於法身不壞也。謂雖從感若流身充宇宙。豈有為之者哉。謂化者以不化為宗。作者以不作為主。為主其自忘焉。像可分哉。若至理之可分。斯非至極也。可分則有虧。斯成則有散。所謂為法身者。絕成虧遺合散。靈鑒與玄風齊蹤。員神與太陽俱暢。其明不分萬類殊觀。法身全濟非亦宜乎。故曰不分無所壞也。首楞嚴者。冲風冠乎知喪。洪緒在於忘言。微旨盡於七位。外迹顯乎三權。洞重玄之極奧。耀八特之化谷。插高木之玄標。建十准以伺能。翫妙旨以調習。既習釋而知玄。遺慈故慈洽。棄照而照弘也。故有陶化育物紹以經綸。自非領略玄宗深致奇趣。豈云究之哉。沙門支道林者。道心冥乎上世。神悟發於天然。俊朗明澈玄映色空。啟于往數位敘三乘。余時復疇諮豫聞其一。敢以不敏係于句末。想望來賢助刪定焉（安公經錄云中平二年十二月八日支讖所出其經首略如是我聞唯稱佛在王舍城靈鳥頂山中）。 > Regarding the Śūraṅgama-samādhi: in the Jin language, it is called the 'valiant and subjugating concentration of mind.' It means that a person of the Ten Stages forgets what is fitting, yet his merit is manifest; he does not act, yet his tasks are accomplished. The name 'valiant and subjugating' arose merely from those who aspire to and admire it. Though his merit is the highest in the world, how could it be tied to a name? Simply because he forgets the essential, names are established and names are relinquished. Thus his name is valued as a model across the three thousand \[realms\], enumerating the records so that the multitude of living beings look up to him without reaching him, and delve into him without comprehending. If not for an extraordinary accomplishment transcending the profound, how could one correspond to it? That which the sacred records call 'valiant' is indeed difficult to scale! 'Concentration of mind' means that traces of benevolence and wisdom are severed, and being and non-being are both forgotten. Although he responds to stimuli in stillness, when has his benevolent grace ever failed to reach the multitude of living beings? Illuminating with benevolence and wisdom and based on the profound principle, the reason for his stillness cannot be differentiated. Therefore its chapter says: 'Extending completely throughout all realms, there is no differentiation, yet the dharmakāya is not destroyed.' It means that although he responds to stimuli like flowing water and his body fills the universe, how could there be anyone intentionally acting? It means that the transformer takes non-transformation as his foundation, and the actor takes non-acting as his master. When acting as master, he forgets himself; how could forms be differentiated? If the ultimate principle could be differentiated, it would not be the utmost ultimate. If it can be differentiated, there is deficiency; if it is formed, there is dispersion. What is called the dharmakāya transcends formation and deficiency and relinquishes joining and dispersion. His spiritual mirror runs abreast of the profound wind; his perfect spirit shines together with the sun. His brilliance does not divide, yet the myriad kinds see it variously; is it not fitting that the dharmakāya saves completely? Hence it says: 'Undifferentiated, there is nothing destroyed.' In the Śūraṅgama, the soaring breeze surpasses the loss of knowledge, and the grand continuity resides in forgetting words. Its subtle purport is exhausted in the seven stages; its outward traces are made manifest in the three expedients. It penetrates the ultimate mysteries of the double obscurity, shines upon the transforming valley of the eight superiorities, erects the profound mark of the high tree, establishes the ten standards to observe capacity, and savors the wonderful purport to cultivate and practice. Having practiced and dissolved, one knows the profound; abandoning compassion, compassion is thereby pervasive; relinquishing illumination, illumination is thereby magnified. Thus there is the molding and transformation that nurtures all things, carrying forward the great design. If one does not grasp the profound principle and reach the extraordinary purport, how could one be said to have plumbed it? As for the śramaṇa Zhi Daolin: his mind for the Way was mysteriously attuned to ancient times, and his spiritual awakening issued from nature. Preeminent, luminous, and clear, he mysteriously reflected form and emptiness; opening up past teachings, he set forth the Three Vehicles. At times I consulted him and was privileged to hear one part of it. Presuming upon my ineptitude, I have attached this to the end of the lines, hoping that future sages will assist in editing and emending it. (Master Dao'an's Canon Catalogue says: translated by Lokakṣema on the eighth day of the twelfth month in the second year of Zhongping \[185 CE\]. The opening of the sūtra omits 'Thus have I heard,' stating only that the Buddha was on the Vulture Peak mountain in Rājagṛha.) > — English (machine translation) (machine translation) - [Previous: 7.28](https://indike.org/pramana/in.bauddha.taisho.2145.7.28) - [Next: 7.30](https://indike.org/pramana/in.bauddha.taisho.2145.7.30) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2145.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2145~en-mt.7.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2145.7.29](https://indike.org/pramana/in.bauddha.taisho.2145.7.29) · Pramāṇa