--- title: "景德傳燈錄 · 向居士" description: "景德传灯录由宋代高僧道原编纂，成书于景德年间（1004-1007年），是中国佛教禅宗重要史传类典籍。全书共三十卷，收录自释迦牟尼至五代末年的禅宗祖师1701人，以法脉传承为脉络，记录历代禅师的机缘语录、公案典故。作为现存最早的传灯体著作，该书系统记载了禅宗五家七宗的传承体系，保存了大量珍贵史料，对研究中国禅宗发展史具有不可替代的价值。景德传灯录与五灯会元并称为禅宗两大灯录，被后世奉为禅门经典，不仅影响了宋明理学的发展，更成为东亚禅佛教传播的重要文献依据。" url: "https://rushiwowen.co/en/r/cmaarbom6006ajy04e2g3uccx" --- 向居士。幽棲林野木食㵎飲。北齊天保初。聞二祖盛化乃致書通好曰。影由形起響逐聲來。弄影勞形不識形為影本。揚聲止響不知聲是響根。除煩惱而趣涅槃。喻去形而覓影。離眾生而求佛果。喻默聲而尋響。故知迷悟一途愚智非別。無名作名。因其名則是非生矣。無理作理。因其理則爭論起矣。幻化非真誰是誰非。虛妄無實何空何有。將知得無所得失無所失。未及造謁聊申此意。伏望答之弄影當作棄影。唯恐當時筆誤耳。蓋第三十卷鎮國大師答皇太子問心要云。若求真去妄。猶棄影勞形。若體妄即真。似處陰休影。此用莊子之說。勞形謂走而避影也。二祖大師命筆迴示曰。備觀來意皆如實。真幽之理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。愍此二見之徒輩。申辭措筆作斯書。觀身與佛不差別。何須更覓彼無餘。居士捧披祖偈乃伸禮覲。密承印記。 > Layman Xiang lived in seclusion in the forest, eating wild plants and drinking from streams. In the early years of the Northern Qi Tianbao period, upon hearing of the Second Patriarch's widespread teachings, he sent a letter expressing his goodwill: "A shadow arises from a form, an echo follows a sound. To chase the shadow wearies the body, yet one does not realize that the form is the source of the shadow. To raise one's voice to stop the echo, one does not know that sound is the root of the echo. Eliminating afflictions to reach Nirvana is like discarding the form to seek the shadow. Parting from sentient beings to seek Buddhahood is like silencing the sound to pursue its echo. Therefore, know that delusion and enlightenment are one path, that ignorance and wisdom are not different. When names are given to what is nameless, right and wrong arise. When principles are established for what has no principle, disputes arise. Illusions are not real—who is right, who is wrong? Falsehood has no substance—what is emptiness, what is existence? Thus, one understands that obtaining is non-obtaining, and losing is non-losing. I have not yet visited in person, but I offer these thoughts. I humbly await your response." The phrase "chasing the shadow" should be "discarding the shadow." This may have been a scribal error of the time. For in Volume Thirty, the State Master Zhenguo, answering the Crown Prince's inquiry on the Mind Essence, says: "If one seeks truth by abandoning illusion, it is like discarding the shadow and wearying the body. If one realizes that illusion is truth, it is like resting in shade and stopping the shadow." This employs Zhuangzi's saying—"wearying the body" refers to running to escape one's shadow. The Second Patriarch, Great Master Huike, wrote back in reply: "I have fully examined your words—all are true, The profound truth of reality is ultimately the same. Originally deluded, one takes a mani jewel for a pebble; Suddenly awakened, one recognizes it as a true pearl. Ignorance and wisdom are no different; Know that all dharmas are thusness itself. Out of compassion for those trapped in dualistic views, I set down this brush to compose these verses. Contemplate: the body and Buddha are not separate— Why seek further for a Nirvana beyond?" The layman, upon receiving and reading the Patriarch's verse, bowed in reverence and came for an audience. In private, he received the seal of transmission.