[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) › [大乘無生方便門](https://indike.org/pramana/in.bauddha.taisho.2834) › 1.1.2 # 大乘無生方便門 1.1.2 大乘無生方便門 1.1.2 - **Language:** Classical Chinese ### [1.1.2](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.2) 屬自法界一相屬他　問。 是沒是如來義　答。 離心心如。 離色色如。 心色俱如。 即是覺滿。 覺滿即是如來。 又意根不起心如。 五根不起色如。 心色如如不隨境起。 即是如來平等法身。 於此法身說名本覺。 覺心初起心無初相。 遠離微細念了見心性。 性常住名究竟。 是法身　問。 是沒是報身佛。 知六根本不動覺性頓圓光明遍照。 是報身佛。 是沒是法身佛。 為因中修戒定慧。 破得身中無明重疊厚障。 成就智慧大光明。 是法身佛。 是沒是化身佛。 猶心離念境塵清淨。 知見無礙。 圓應十方。 是化身佛。 體用分明。 離念名體。 見聞覺知是用。 寂而常用。 用而常寂。 即用即寂。 離相名寂。 寂照照寂。 寂照者。 因性起相。 照寂者。 攝相歸性。 舒則彌淪法界。 卷則總在於毛端。 吐納分明神用自在（徵）身心既空　誰吐誰納。 身心空無吐納。 即與無為合。 啟無為達實相。 身心空善迴向。 迴向菩提證真常樂。 常對境界心無所著。 身心兩法染淨。 依有念無量恒沙煩惱。 依離念無量恒沙功德。 依恒沙功德是淨。 依是沒是法身體。 是沒是依身心。 離念是法身。 由離念故轉無量恒沙生滅。 成無量恒沙功德。 恒沙功德依離念住是依。 是沒是聚義。 無間修行任持功德不散是聚。 聚諸功德充滿法身。 猶離念故萬境皆真（已上第一了）　第二　和尚打木問言。 聞聲不　聞不動此不動。 是從定發慧方便。 是開慧門。 聞是慧。 此方便非但能發慧。 亦能正定。 是開智門。 即得智。 是名開智慧門。 若不得此方便。 正即落邪定。 貪著禪味墮二乘。 涅槃已得此方便正定。 即得圓寂是大涅槃。 智用是知慧用。 是名是名開佛知見。 知見即是菩提　問是沒是不動　答心不動心不動是定是智是理。 耳根不動是色是事是慧。 此不動是從定發慧方便。 開慧門　問。 是沒是慧門。 耳根是慧門。 作沒生開慧門。 聞聲耳根不動。 是開慧門。 是沒是慧聞是慧。 五根總是慧門。 非但能發慧亦能正定。 是開智門　問。 是沒是智門。 意根為智門。 作沒生開智門。 意根不動是開智門。 作沒生轉意成智即得智。 是名開智慧門。 與汝開智慧門竟。 有力度眾生。 身體及手足寂然安不動。 八風吹不動　問。 是沒是八風。 八風者利衰毀譽稱譏苦樂　答。 四箇是違。 四箇是順　問。 於此違順作沒生　答。 心不動。 不動是佛。 須彌山逈超生死海。 逍遙出三界。 如其所得法定慧力莊嚴。 以此度眾生。 自證無上道　問。 有幾種人開得智慧門　答。 有三種人。 是誰凡夫二乘菩薩。 凡夫有聲即聞無聲。 聲落謝不聞。 二乘有聲無聲。 聲落謝不聞。 不聞。 菩薩有聲無聲。 聲落謝常聞　問。 三人一種開得智慧一門。 緣何沒。 二乘人貪著禪味墮二乘涅槃。 二乘人開得慧一門。 是慧於耳根邊證得聞慧。 昔所不聞而今得聞。 聞已心生歡喜。 歡喜即動。 畏動執不動。 滅六識證空寂。 涅槃有聲無聲。 聲落謝不聞。 不聞貪著禪味。 墮二乘涅槃。 菩薩開得慧門。 聞是慧於耳根邊證得聞慧。 知六根本來不動有聲無聲。 聲落謝。 常聞常順不動修行。 以得此方便正定即得圓寂是大涅槃。 涅槃經云。 不聞聞不聞不聞聞聞　問。 是沒是不聞聞。 昔所不聞而今得聞。 是不聞聞　是沒是不聞。 不聞聞已心生歡喜。 歡喜即動。 畏動執不動。 滅六識證空寂。 涅槃有聲無聲。 聲落謝不聞不聞是不聞不聞。 是沒是聞。 已心生歡喜。 歡喜即動。 畏動執不動。 滅六識證空寂涅槃有聲無聲。 聲落謝不聞不聞是不聞不聞。 是沒是聞不聞。 二乘人出定。 即聞在定不聞。 二乘人在定無慧。 不能說法亦不能度眾生。 出定心散。 說法無定。 > belongs to one's own dharma realm, while the other characteristic belongs to others. Question: What is the meaning of 'Tathāgata'? Answer: Transcending mind, mind is thus (tathatā); transcending form, form is thus. Mind and form are both thus: this is the perfection of enlightenment. The perfection of enlightenment is precisely the Tathāgata. Furthermore, when the mental faculty does not arise, mind is thus; when the five \[sense\] faculties do not arise, form is thus. Mind and form being thus-like and not arising in accordance with objects is the equal dharmakāya of the Tathāgata. Regarding this dharmakāya, it is called original enlightenment. When the enlightened mind first arises, the mind has no initial characteristic. Keeping far apart from subtle thoughts, one clearly perceives the mind-nature; the nature being ever-abiding is called ultimate \[enlightenment\]. This is the dharmakāya. Question: What is the saṃbhogakāya Buddha? \[Answer:\] Knowing that the six faculties are fundamentally unmoving, the nature of enlightenment is suddenly perfected and its radiant light shines everywhere: this is the saṃbhogakāya Buddha. What is the dharmakāya Buddha? Because in the causal stage one cultivated precepts, samādhi, and prajñā, destroying the manifold, thick obstructions of ignorance within the body and accomplishing the great radiance of wisdom: this is the dharmakāya Buddha. What is the nirmāṇakāya Buddha? Because the mind transcends thoughts, the sphere of objects and dust is purified; vision and knowledge are unimpeded, responding perfectly throughout the ten directions: this is the nirmāṇakāya Buddha. Essence and function are distinct: transcending thought is called the essence; seeing, hearing, perceiving, and knowing are the function. Quiescent and yet constantly functioning, functioning and yet constantly quiescent: function is identical to quiescence; transcending characteristics is called quiescence. Quiescence illuminates, and illumination is quiescent. 'Quiescence illuminates': arising characteristics on the basis of the nature. 'Illumination is quiescent': gathering characteristics back into the nature. When expanded, it permeates the dharmadhātu; when rolled up, it is entirely on the tip of a hair. Breathing out and breathing in are distinct; spiritual functioning is sovereign. (Query:) Since body and mind are empty, who breathes out and who breathes in? When body and mind are empty, there is neither breathing out nor breathing in; this accords with the unconditioned. Opening to the unconditioned, one realizes true reality. Body and mind being empty, one skillfully dedicates \[merit\]; dedicating it toward bodhi, one realizes true and eternal bliss. Constantly facing objects, the mind has no attachment. The two dharmas of body and mind are defiled or pure: relying on having thoughts, there are immeasurable afflictions \[as numerous as\] sands of the Ganges; relying on transcending thought, there are immeasurable merits \[as numerous as\] sands of the Ganges. Relying on the merits of the sands of the Ganges is purity. Relying on what is the dharmakāya essence? What do body and mind rely on? Transcending thought is the dharmakāya. Because one transcends thought, immeasurable arisings and cessations \[numerous as\] the sands of the Ganges are transformed, becoming immeasurable merits \[as numerous as\] the sands of the Ganges. The merits of the sands of the Ganges abiding in reliance on transcending thought is 'reliance'. What is the meaning of 'accumulation' (saṃbhāra)? Cultivating unceasingly and maintaining merits without dispersing is 'accumulation'. Accumulating all merits, they fill the dharmakāya; because one transcends thought, all myriads of conditions are true. (Above, Part One is finished.) Part Two: The preceptor strikes the wooden clapper and asks, 'Do you hear the sound or not?' 'I hear it.' Not moving: this not moving is the expedient means of producing prajñā from samādhi; it is opening the gate of wisdom. Hearing is prajñā. This expedient means not only can produce prajñā, but can also \[yield\] correct samādhi. It is opening the gate of jñāna, namely obtaining jñāna: this is called opening the gate of wisdom. If one does not obtain this expedient means, one will fall straightaway into heterodox samādhi, crave the taste of dhyāna, and fall into the nirvāṇa of the two vehicles. Having already obtained this expedient means of correct samādhi, one directly attains parinirvāṇa, which is mahānirvāṇa. The function of jñāna is knowing; the function of prajñā is seeing. This is called opening the vision and knowledge of the Buddha. Vision and knowledge are precisely bodhi. Question: What is 'not moving'? Answer: The mind not moving. The mind not moving is samādhi, is jñāna, is principle. The ear faculty not moving is form, is matter, is prajñā. This not moving is the expedient means of producing prajñā from samādhi, opening the gate of wisdom. Question: What is the gate of prajñā? The ear faculty is the gate of prajñā. How does one open the gate of prajñā? Hearing sound while the ear faculty does not move is opening the gate of prajñā. What is prajñā? Hearing is prajñā. The five faculties are all gates of prajñā. Not only can it produce prajñā, it can also \[yield\] correct samādhi: this is opening the gate of jñāna. Question: What is the gate of jñāna? The mental faculty is the gate of jñāna. How does one open the gate of jñāna? The mental faculty not moving is opening the gate of jñāna. How does one transform the mind to accomplish jñāna? One directly obtains jñāna: this is called opening the gate of wisdom. I have now opened the gate of wisdom for you; you have the power to liberate sentient beings. The body and the hands and feet are quiescent and firmly unmoving; the eight worldly winds cannot move \[them\]. Question: What are the eight worldly winds? The eight winds are gain, loss, defamation, honor, praise, ridicule, suffering, and pleasure. Answer: Four are adverse, and four are favorable. Question: Regarding these adverse and favorable \[winds\], how does one act? Answer: The mind does not move. Not moving is the Buddha. Like Mount Sumeru far transcending the ocean of birth and death, one wanders freely beyond the three realms. Adorned with the power of samādhi and prajñā of the Dharma one has attained, through this one liberates sentient beings, personally realizing the unexcelled path. Question: How many kinds of people can open the gate of wisdom? Answer: There are three kinds of people. Who are they? Ordinary people, the two vehicles, and bodhisattvas. For ordinary people, when there is sound they hear it, and when there is no sound and the sound fades away, they do not hear. For the two vehicles, whether there is sound or no sound, when the sound fades away they do not hear, they do not hear. For bodhisattvas, whether there is sound or no sound, when the sound fades away they constantly hear. Question: These three kinds of people alike can open the single gate of wisdom; on what account do people of the two vehicles crave the taste of dhyāna and fall into the nirvāṇa of the two vehicles? People of the two vehicles can open the single gate of prajñā: this prajñā, at the ear faculty, realizes hearing-prajñā. What was not heard in the past is now heard; having heard it, their minds give rise to joy. Joy is movement. Fearing movement, they cling to non-movement, extinguish the six consciousnesses, and realize the nirvāṇa of empty quiescence. Whether there is sound or no sound, when the sound fades away, they do not hear; not hearing, they crave the taste of dhyāna and fall into the nirvāṇa of the two vehicles. Bodhisattvas can open the gate of prajñā: hearing is prajñā; at the ear faculty they realize hearing-prajñā. Knowing that the six faculties are fundamentally unmoving, whether there is sound or no sound, and when the sound fades away, they constantly hear, constantly accord with non-movement, and cultivate practice. Because they have obtained this expedient means of correct samādhi, they directly attain parinirvāṇa, which is mahānirvāṇa. The Nirvāṇa Sūtra says: 'Hearing what was not heard, not hearing what was not heard, hearing what was heard.' Question: What is 'hearing what was not heard'? What was not heard in the past is now heard: this is 'hearing what was not heard'. What is 'not hearing'? Having heard what was not heard, their minds give rise to joy. Joy is movement. Fearing movement, they cling to non-movement, extinguish the six consciousnesses, and realize the nirvāṇa of empty quiescence. Whether there is sound or no sound, when the sound fades away, they do not hear, they do not hear: this is 'not hearing what was not heard'. What is 'hearing'? Having heard, their minds give rise to joy. Joy is movement. Fearing movement, they cling to non-movement, extinguish the six consciousnesses, and realize the nirvāṇa of empty quiescence; whether there is sound or no sound, when the sound fades away, they do not hear, they do not hear: this is 'not hearing what was not heard'. What is 'hearing and not hearing'? When people of the two vehicles emerge from samādhi, they hear; when in samādhi, they do not hear. When people of the two vehicles are in samādhi, they lack prajñā: they cannot preach the Dharma, nor can they liberate sentient beings. When they emerge from samādhi, their minds are scattered: they preach the Dharma without samādhi. > — English (machine translation) (machine translation) - [Previous: 1.1.1](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.1) - [Next: 1.1.3](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.3) - [Up: 1.1](https://indike.org/pramana/in.bauddha.taisho.2834.1.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2834~en-mt.1.1.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2834.1.1.2](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.2) · Pramāṇa