---
title: "大梵天王問佛決疑經 · 拈華品第二"
description: "大梵天王問佛決疑經是一部漢傳佛教經典，相傳由宋代僧人施護等譯出，但亦有疑為後世託名之作。經文以神話形式，記載大梵天王向佛陀獻上金色波羅花，佛陀拈花示眾，唯摩訶迦葉破顏微笑，從而開啟禪宗以心傳心、教外別傳的法脈。此經雖未被列入傳統大藏經，但其記述的拈花公案被禪宗奉為傳法源頭的關鍵依據，對中國禪宗思想與傳承譜系的建立具有深遠影響，是理解禪宗起源的重要文獻之一。"
url: "https://rushiwowen.co/en/r/cmcxexvl500eulc042ua9qkwi"
---

### 拈華品第二

> Chapter 2: Picking Up the Flower

爾時，娑婆世界主大梵王名曰方廣，以三千大千世界成就之根妙法蓮金光明大婆羅華捧之上佛，退以作禮而白佛言：世尊！今佛已成正覺，五十年來種種說法、種種教示，化度一切機類眾生。若有未說最上大法，為我及末世行菩薩人、欲行佛道凡夫眾生布演宣說。作是言已，捨身成座，莊嚴天衣，令坐如來。

> At that time, the lord of the Sahā world, the great Brahma king named Fangguang, took the wondrous golden-light Dharma-lotus great Brahman flower—the root of the perfection of the three-thousand great-thousand world—and offered it up to the Buddha. Then he stepped back, bowed, and addressed the Buddha, saying: "World-Honored One! Now the Buddha has attained perfect enlightenment. For fifty years, you have given various teachings and various instructions, transforming and liberating all beings of every capacity. If there remains any supreme great Dharma yet unspoken, please expound and proclaim it for me, for future bodhisattvas in the age of decline, and for ordinary beings who aspire to practice the Buddha Way." Having spoken these words, he transformed his body into a seat, adorned it with heavenly garments, and invited the Tathāgata to sit upon it.

爾時，如來坐此寶座，受此蓮華，無說無言，但拈蓮華，入大會中，八萬四千人天時大眾，皆止默然。於時，長老摩訶迦葉，見佛拈華，示眾佛事，即今廓然，破顏微笑。佛即告言：是也！我有正法眼藏，涅槃妙心，實相無相，微妙法門，不立文字，教外別傳，總持任持，凡夫成佛第一義諦，今方付屬摩訶迦葉。言已默然。爾時，尊者摩訶迦葉，即從座起，頂禮佛足，而白佛言：世尊妙哉！我念過去無量劫事，於燃燈佛布說法處，發菩提心，從佛修行；亦復世尊布說法，於說法中，得漏盡智，成阿羅漢；亦復聞說諸法實相，入菩薩道，不動先果，成大乘道，得近如來一切種智。如是妙智，從何處來？皆從凡夫久遠心來。其久遠心，等諸佛心，是為法身，是名成佛。得見是心，非在言教理誨理解文字之中，但在以心示中，不假三昧，不期感果，因緣熟時，凡夫即見，是故佛道，傳於凡夫人中不絕。若無此法，唯有感果賢聖得道，而無凡夫比丘、比丘尼、優婆塞、優婆夷得佛道者。若然，於末法濁惡世中證果人者，千萬人中，無有一人無證果故，佛道絕傳，唯有名字，無有道象。有此法故，傳佛道象，不結於末世。佛言：善哉！摩訶迦葉！如汝所言，七佛世尊授法象然，七佛弟子傳法象爾。我滅度後，以大法藏，今付於汝，能持傳傳，弘通正法，尋嗣心道，令不斷絕。

> At that time, the Tathagata sat upon this precious throne, accepted this lotus flower, and without speaking a word, simply held up the lotus before the great assembly. The eighty-four thousand beings, both celestial and human, all fell into profound silence. Then, the elder Mahakashyapa, seeing the Buddha holding up the flower and manifesting the Buddha's work for the assembly, suddenly understood. A smile broke across his face. The Buddha immediately declared: "Just so! I possess the treasury of the true Dharma eye, the wondrous mind of Nirvana, the true reality beyond form, the subtle and profound Dharma gate. It is not established upon words and letters; it is a special transmission outside the teachings. It upholds and maintains all, the supreme truth by which ordinary beings attain Buddhahood. Now I entrust it to Mahakashyapa." Having spoken, he fell silent. Then, the Venerable Mahakashyapa rose from his seat, bowed his head to the Buddha's feet, and addressed him: "O World-Honored One, how marvelous! I recall events from immeasurable eons past. At the place where Dipankara Buddha proclaimed the Dharma, I first aroused the mind of Enlightenment and followed the Buddha in practice. And again, O World-Honored One, when you proclaimed the Dharma, within that teaching I attained the wisdom of the extinction of defilements and became an Arhat. Furthermore, hearing the teaching on the true reality of all phenomena, I entered the Bodhisattva path. Without abandoning the previous fruition, I accomplished the Great Vehicle path and drew near to the All-Knowing Wisdom of the Tathagata. Such wondrous wisdom—from where does it come? It all comes from the ancient mind of the ordinary being. That ancient mind is equal to the mind of all Buddhas. This is the Dharma Body. This is called attaining Buddhahood. To perceive this mind is not found within verbal teachings, principles, instructions, or intellectual understanding of words. It resides solely in the mind-to-mind transmission. It does not rely on meditative absorption, nor does it await the fruition of karma. When conditions ripen, the ordinary being perceives it directly. Therefore, the Buddha Way is transmitted among ordinary people without interruption. Without this Dharma, only those sages and saints who have realized the fruition would attain the Way, and there would be no ordinary bhikkhus, bhikkhunis, upasakas, or upasikas who attain Buddhahood. If that were so, in the defiled and evil age of the Dharma's decline, those who realize the fruition would be less than one in ten million. With no one realizing the fruition, the Buddha Way would cease to be transmitted, leaving only its name, with no true manifestation of the Path. Because this Dharma exists, the true manifestation of the Buddha Way is transmitted, and it will not end even in the final age." The Buddha said: "Excellent, Mahakashyapa! Just as you have said, the Buddhas of the Seven Ages bestowed the Dharma in this manner, and the disciples of the Seven Buddhas transmitted the Dharma likewise. After my Parinirvana, I now entrust this great Dharma treasury to you. You must uphold it, transmit it, widely propagate the true Dharma, continue the lineage of the Mind Way, and ensure it is never cut off."

爾時世尊從起梵王以身為座，妙嚴天座著於本座，告大梵王：汝於過去無量中修菩薩道，住高地位能問是法，於末法濁惡世中，相續諸佛大道心法令不斷絕，咸是所以依汝力也。尚有所以思悉恣問之，如來為汝演說正法。大梵王言：善哉世尊！聽問如是，我當問之。如來先經為未說之？為未示之？為既示之？佛告大梵王言：我先已說？為既說之？為舍利弗謂不可以言宣是也？時舍利弗面會此法，即得當成華光佛記，亦復龍女以一寶珠無句上之。

> At that time, the World-Honored One rose from the seat provided by Brahma King, who had offered his own body as a throne. The wondrous and majestic heavenly throne was placed back in its original position. The Buddha then addressed the Great Brahma King: "In the past, through immeasurable eons, you cultivated the Bodhisattva path and abided in the highest stages. Thus, you are capable of asking this Dharma. In this final age of defilement and evil, it is by your power that the great compassionate heart of the Buddhas' teachings will continue unbroken, never to be severed. If you have any further thoughts or questions, ask them freely. The Tathagata will expound the true Dharma for you." The Great Brahma King replied, "Excellent, World-Honored One! With your permission, I shall ask. Has the Tathagata previously taught this? Has it been revealed before? Or has it already been shown?" The Buddha told the Great Brahma King, "Have I already spoken of it? Has it been explained? Or did Shariputra say it is beyond words?" At that moment, Shariputra directly encountered this Dharma and immediately received a prediction of future Buddhahood as Flower Light Buddha. Likewise, the Dragon Girl offered a precious pearl without uttering a single word.

龍女以一寶珠無句上之，如來又也速受寶珠無句受之，龍女又依此佛心道即得成佛，亦復是也。大梵王言：若如是者，今日如來以此一法為最真實。佛言：如是，如汝所言。舍利弗者，過去劫來不離於我，今日亦然，我俱不久入於涅槃，不留我後。龍女已得他方成佛，非我弟子，其法不傳，皆如無耳。今日有獨摩訶迦葉傳真道象，我滅度後至於末法五濁惡世，後五百歲不絕佛道，唯在迦葉獨付傳中，是故名曰唯是真實。大梵王言：如來先說後五百歲，其五百歲是何時也？佛言：夫其五百歲者，我滅度後佛法住世，正法八百年，像法千二百，末法五千五百年，已去正法、像法、末法，後所有年五百歲是也。大梵王言：正法、像法、末法及後五百歲者，是謂何世？何國然也？佛言：其世是人間世，而非天世及龍世也。亦復其國是閻浮中隨機諸國，非必一國。所以者何？天世、龍世是聖者世，而無年限，但有人世，上清下濁，上盛下衰，是故有限。亦復國國時改機變，或有天護，或有聖護，或無天護，或無聖護，或有神護，或有仙護，或無神護，或無仙護，人機無量，國隨人機，是故非必一國然也。梵王白言：世尊！如是，如佛所說，國機不同，或有有緣，或有無緣，或有護安，或有護難，茲興彼廢，茲廢彼興，佛法東漸後五百歲，留法不絕利益眾生。

> The dragon girl offered a precious pearl to the Tathagata, and the Tathagata swiftly accepted it. Through this, the dragon girl attained Buddhahood by aligning with the Buddha’s mind. The Great Brahma King said, “If this is so, then today the Tathagata regards this teaching as the most true.” The Buddha replied, “It is as you say. Shariputra has never been apart from me since past kalpas, and so it is today. Soon I will enter Nirvana, leaving no one behind me. The dragon girl attained Buddhahood in another realm—she is not my disciple, and her Dharma is not transmitted here, as if unheard. Today, only Mahakashyapa transmits the true Dharma. After my Parinirvana, even in the age of the five turbidities during the latter five hundred years of the Dharma’s decline, the Buddha’s path will not be cut off—it rests solely with Kashyapa’s transmission. Therefore, it is called the only true teaching.” The Great Brahma King asked, “The Tathagata earlier spoke of the latter five hundred years—when exactly are these five hundred years?” The Buddha answered, “These five hundred years refer to the period after my Parinirvana, following the True Dharma’s eight hundred years, the Semblance Dharma’s twelve hundred years, and the Degenerate Dharma’s fifty-five hundred years. After all these, the remaining five hundred years are meant.” The Great Brahma King inquired, “The True Dharma, Semblance Dharma, Degenerate Dharma, and the latter five hundred years—in what world and what land do they occur?” The Buddha said, “That world is the human world, not the heavenly or dragon realms. Moreover, the lands are those within Jambudvipa, varying according to conditions, not fixed to one country. Why? The heavenly and dragon realms are sagely worlds without time limits, but the human world is mixed—pure above, turbid below; flourishing above, declining below—hence it has limits. Also, countries change with the times and conditions: some have divine protection, some have sage protection, some lack divine protection, some lack sage protection. Human conditions are limitless, and countries follow human conditions—thus it is not fixed to one land.” The Brahma King said, “World-Honored One, it is as you say. Countries differ in conditions: some have affinities, some lack them; some are protected and at peace, some face protected difficulties. Here it rises, there it falls; here it falls, there it rises. In the latter five hundred years, as the Dharma spreads eastward, it will remain unbroken, benefiting sentient beings.”

爾時，大梵天王白佛言：世尊出世四十餘年，種種說法，云何有未曾有法耶？云何有及言語法耶？願為世間一切人天，能示己自言了金色千葉大婆羅華，持以上佛，而退捨身以為床座，真誠念願。

> At that time, the Great Brahma Heavenly King addressed the Buddha, saying: "World-Honored One, since your appearance in this world over forty years ago, you have taught the Dharma in countless ways. How could there still be a Dharma that has never been revealed? How could there be a Dharma that transcends words? For the sake of all humans and heavenly beings in the world, I pray that you will show us the true teaching." Then, he offered the Buddha a magnificent golden thousand-petaled lotus flower, and respectfully withdrew, offering his own body as a seat, with a sincere and earnest heart.

爾時世尊，著坐其座，廓然拈華。時眾會中，百萬人天，及諸比丘，悉皆默然。時於會中，唯有尊者摩訶迦葉，即見其示，破顏微笑，從座而起，合掌正立，有氣無言。爾時佛告摩訶迦葉言：吾有正法眼藏，涅槃妙心，實相無相微妙法，不立文字，教外別傳，有智無智，得因緣證，今日付屬摩訶迦葉。摩訶迦葉，未來世中，奉事諸佛，當得成佛，今日亦堪為世間師。佛告諸比丘：如來今者，不久滅度，汝等比丘，皆悉能依摩訶迦葉，入大乘門，修行佛道。告摩訶迦葉：無有餘法，唯一心性佛，過去諸佛，現在諸佛，未來諸佛，已說今說，當入而已。一切諸佛，依一心性已，成說佛道，現成佛道，當成佛道，一切眾生，亦復如是。若謂餘法，尚有更一諸佛成佛，眾生成佛，即外道說，非七佛說，非十方佛說。迦葉當知，汝所付屬八萬藏經，是諸教者，是即乘一心器也。譬如世間牛車馬車，是為諸法乘之渡於道路器也。所有教經，亦復如是，汝能奉持。

> At that time, the World-Honored One, seated upon his seat, silently held up a flower. In the great assembly of millions of heavenly beings and bhikkhus, all fell into quietude. Only the Venerable Mahākāśyapa, upon seeing this gesture, broke into a subtle smile. He rose from his seat, joined his palms, and stood upright, full of understanding yet wordless. Then the Buddha addressed Mahākāśyapa, saying: “I possess the treasury of the true dharma eye, the wondrous mind of nirvana, the subtle dharma of true reality beyond form. It is not established upon words, a special transmission outside the teachings. Whether one has wisdom or not, it is realized through causes and conditions. Today I entrust it to you, Mahākāśyapa. Mahākāśyapa, in ages to come, you shall serve all buddhas and yourself attain buddhahood. Even now, you are worthy to be a teacher for the world.” The Buddha then addressed the bhikkhus: “The Tathāgata will before long enter final nirvana. All of you bhikkhus should rely upon Mahākāśyapa to enter the gate of the great vehicle and cultivate the buddha way.” He further instructed Mahākāśyapa: “There is no other dharma—only the one mind-nature buddha. Past buddhas, present buddhas, and future buddhas have spoken, now speak, and will speak of nothing else. All buddhas, relying on this one mind-nature, have accomplished, now accomplish, and will accomplish the buddha way. All living beings are likewise so. If one claims there is another dharma, that there exists some further buddha or being who becomes a buddha apart from this—that is the talk of outsiders, not the teaching of the seven buddhas, nor of the buddhas of the ten directions. Kāśyapa, you should know: the eighty thousand treasuries of scriptures that have been entrusted to you, all these teachings, are but vessels of the one mind. Just as in the world there are ox carts and horse carts—vehicles to carry one across the road—so too are all the scriptural teachings. You should uphold and preserve them.”

爾時，摩訶迦葉歡喜踊躍，為佛作禮而白佛言：世尊！此法實難遭者，誠是直道，誠是妙道。我昔遇佛出家修行，偏厭生死唯求涅槃，但修無為不求是法，但了空理不知是法，難行苦行多年作勞，得阿羅漢思之誠難。今日如來最上妙示唯剎那事，非年非劫非難妙易，令我成佛無有疑惑。雖非實至劫數成時，三十二相、八十種好、紫磨金色妙覺成佛，實知法身是心是佛，三世諸佛一軀妙體。今思已前，於多年中難行苦行是勞無功，亦多年中求空無為，皆虗假法更非實法。今日見得是真空法，其相正空而性不空，其體無為而性圓滿，一切眾生唯依是法當得成佛。佛告摩訶迦葉言：如是，如是！如汝所說。汝於未來當得成佛，如我今日是法。爾時，世尊說此言已，即從座起還坐本座，無語無動，眾會亦復寂莫無聲，皆含妙氣。

> At that time, Mahakasyapa, filled with joy and leaping with delight, bowed to the Buddha and said: "World-Honored One! This Dharma is truly rare to encounter; it is indeed the direct path, the wondrous path. In the past, when I met the Buddha and left home to practice, I was solely weary of birth and death and sought only Nirvana. I cultivated only the unconditioned and did not seek this Dharma; I understood only the principle of emptiness and did not know this Dharma. For many years, I undertook difficult and austere practices, toiling hard, and attained Arhatship—thinking back, it was truly difficult. Today, the Tathagata's supreme and wondrous revelation is accomplished in an instant—not over years, not over eons, neither difficult nor wondrously easy—enabling me to become a Buddha without any doubt. Although it is not yet the actual arrival of the time when the eons are fulfilled, with the thirty-two marks, the eighty excellent characteristics, the color of refined gold, and the wondrous enlightenment of Buddhahood, I truly know that the Dharma-body is this mind, is this Buddha; the Buddhas of the three times are one wondrous body. Reflecting now on the past, all those years of difficult and austere practices were toil without merit; also, all those years of seeking emptiness and the unconditioned were all empty, provisional teachings, not the true Dharma. Today, I have realized this true emptiness Dharma: its appearance is truly empty, yet its nature is not empty; its essence is unconditioned, yet its nature is perfectly complete. All beings, relying solely on this Dharma, shall attain Buddhahood." The Buddha said to Mahakasyapa: "So it is, so it is! Just as you have said. In the future, you shall attain Buddhahood, just as I have today through this Dharma." At that time, after the World-Honored One spoke these words, he rose from his seat and returned to his original place. Without speech, without movement, the assembly also fell into profound silence, all imbued with wondrous energy.

爾時大梵天王白佛言：世尊！善哉，世尊！能快說之。世尊滅度，後世眾生云何入得？云何修行？願為我入，入得修行精密法要。佛告大梵天王：天王！諦聽，善思念說之。眾生機根種種無量，或聽理入、或禪定入、或因緣入、或持示入，不一般也。天王！唯有信心能入，是最上道。云何起信？不依心性，他不成佛。所以者何？於心性外無成佛路。如是了知真實求者，能入是道。智慧如舍利弗、多聞如阿難陀、辨才如布婁那、解空如須菩提、持戒如優婆利、神通如目徤連、天眼如阿那律，如是此輩皆不成佛。所以者何？此輩皆得心性假用，未得心性真實體故。唯證性體，必滅佛道。如是了知真實求者，能入是道。天王！或有知見心性妙實體者，知見之時即體妙理，無放、無離，行、住、坐、臥心身融一，見、聞、覺、知根性融一，如是修行即行佛道。在家菩薩、出家菩薩非異、非別，唯以融一箇之道。我於即時成佛道已，世間、出世修行無咎。

> Then the Great Brahma Heavenly King addressed the Buddha, saying: "World-Honored One! Excellent, World-Honored One! Please speak swiftly. After the World-Honored One enters final nirvana, how will beings of later ages enter the path? How should they practice? I pray that you will explain for me the essential, precise method for entering and practicing." The Buddha told the Great Brahma Heavenly King: "Heavenly King! Listen attentively and reflect well on what is said. The capacities and roots of beings are varied and immeasurable. Some enter through understanding principle, some through meditative concentration, some through conditions, some through upholding and teaching—they are not all the same. Heavenly King! Only faith can enable entry; it is the supreme path. How does faith arise? If one does not rely on the nature of mind, one cannot attain Buddhahood. Why is this? Outside the nature of mind, there is no path to Buddhahood. Those who understand this truth and genuinely seek can enter this path. Wisdom like Shariputra, extensive learning like Ananda, eloquence like Purna, understanding emptiness like Subhuti, upholding precepts like Upali, spiritual powers like Maudgalyayana, divine eye like Aniruddha—such individuals as these still do not attain Buddhahood. Why is this? They have all attained provisional functions of the mind's nature but have not attained the true essence of the mind's nature. Only by realizing the essential nature can one certainly accomplish the Buddha Way. Those who understand this truth and genuinely seek can enter this path. Heavenly King! There may be those who know and perceive the wondrous true essence of the mind's nature. At the moment of knowing and perceiving, they embody the wondrous principle—without letting go, without separating. Walking, standing, sitting, lying down, mind and body merge into one. Seeing, hearing, sensing, knowing, the faculties and their nature merge into one. Practicing in this way is to walk the Buddha's path. Lay bodhisattvas and monastic bodhisattvas are not different, not separate; they share only this single path of merging into one. At that very moment, I attained Buddhahood. In the world and beyond the world, practice is without fault."

爾時大梵天王問迦葉言：世尊往昔說種種教，其教理之今日，仁者從佛所受心，云何有所差別？語梵王言：仁者！莫問如是此事。若有世尊已前所說教理，差於今日所受心者，彼諸教者即是邪說。若有世尊今日所受心，差於已前所說教理，是此心者即是心，一切教之此一心理，無有毛端所差別所。若有學人謂諸教理與此心理有所差別，是即外道天魔所說，非唯不知諸大乘經所說之理，亦不知我受一心理。若知心理，應知教理一理無差，但有所差。諸教理者以，雖有益非真，今此知見教，唯是實無二。雖設有他教，其益皆小分，不謂他無益，分性說一端。如星光日為。

> At that time, the Great Brahma Heavenly King asked Kāśyapa, saying: "The World-Honored One has, in the past, taught various doctrines. As for the principles of those teachings today, how is the mind you have received from the Buddha any different?" Kāśyapa replied to the Brahma King, saying: "Noble one! Do not ask such a thing. If the teachings and principles spoken by the World-Honored One in the past differ from the mind received today, then those teachings are false. If the mind received today differs from the teachings and principles spoken in the past, then this mind is the mind—the one principle underlying all teachings, without even a hair's breadth of difference. If any learner claims that the various teachings and principles differ from this mind-principle, that is the talk of external paths and demonic forces. Not only do they not understand the principles taught in the Mahāyāna scriptures, they also do not understand the one mind-principle I have received. If one knows the mind-principle, one should know that the teachings and principles are one and the same, without difference. It is only when there is a perceived difference that the various teachings and principles, though beneficial, are not ultimate. This teaching of present insight alone is true and non-dual. Though other teachings may be established, their benefits are partial. I do not say they are without benefit, but they speak from a limited standpoint. They are like starlight before the sun."

分光為星光， 不謂星無光， 小端如無益。四諦十二緣， 五戒及十善， 念佛往淨土。具戒及坐禪， 權大諸菩薩， 皆是彼端小。此教如日光， 他教如星光， 眾星雖□天，不謂之白晝。 日光出現時， 夜明天成晝，他教雖有世， 不謂佛法者， 眾生正諸佛，穢土是淨土， 生死自涅槃， 三世永一世。世法即佛法， 有為實無為， 如是知見教。及其修行者， 謂之佛法有， 又謂我世有。佛說是語時， 眾有百千人， 皆了無上道。

> When light is divided into starlight, it does not mean the stars have no light, but their faint glow is of little benefit. The Four Noble Truths, the Twelve Links, the Five Precepts, and the Ten Virtues, reciting the Buddha's name to reach the Pure Land— Maintaining precepts and practicing meditation, even the great bodhisattvas of provisional teachings—all these are but faint glimmers. This teaching is like sunlight; other teachings are like starlight. Though stars fill the sky, they do not make it day. When sunlight appears, the night brightens and becomes day. Though other teachings exist in the world, they are not called the Buddha-Dharma. All beings are precisely the Buddhas; the impure land is the Pure Land; birth and death are themselves nirvana; the three times are forever one moment. Worldly dharmas are the Buddha-Dharma; the conditioned is truly the unconditioned. To know and see this teaching, And to practice accordingly—this is what is called the existence of the Buddha-Dharma, and also the existence of our world. When the Buddha spoke these words, hundreds and thousands in the assembly awakened to the supreme path.

言教，令悟心性理，令成佛道。傳心理者，以心傳之，得心性理，令成佛道。教者，漸入心者，頓入心者，遲速不同，理則一同。譬如東國人指日輪，謂此日輪，從我東天，往彼西天。西國人亦指日輪，謂此日輪，從彼東天，來我西天。等雖異，彼此往來之言不差。謂日日輪之言，與語日東西理者不差。如來教示，亦復如是。教傳心傳，示相不同，於理一同。

> Teachings are given to help people awaken to the nature of mind and realize the path to Buddhahood. Transmitting the mind means passing it on from mind to mind—grasping the true nature of mind and thereby attaining Buddhahood. As for teaching methods: some guide the mind gradually, others lead to sudden awakening. Though the pace may differ, the underlying truth is the same. It is like this: A person from the East points to the sun and says, “This sun moves from our eastern sky toward the western sky.” A person from the West points to the same sun and says, “This sun comes from the eastern sky to our western sky.” Though their descriptions differ, both speak of the sun’s movement—one saying it goes, the other saying it comes. Yet the truth about the sun and its east–west course remains unchanged. The teachings of the Tathāgata are also like this. Whether conveyed through formal instruction or direct mind-to-mind transmission, the methods may appear different, but the truth they point to is one and the same.

白言：世尊！此見性道，應唯比丘行此道哉！亦諸在家可普行哉！佛言：天王！心性之道，出家、在家，天、龍、鬼、神皆悉具足，何可限之比丘耳！唯有在家、出家行，相、於相異，非一其出家行。

> He asked: "World-Honored One! This path of seeing one's true nature—should only monks walk this path? Or may laypeople also practice it universally?" The Buddha replied: "Heavenly King! The path of the mind's nature is fully present in all—whether ordained or lay, celestial beings, dragons, spirits, or ghosts. How could it be limited only to monks! However, the way it is practiced differs between lay and ordained life; the practice of the ordained is not the same."

父母已赦，出父母家，代父母事。三世諸佛，無主君故，代事菩薩。布佛形家，如生身佛；有佛舍利，如在世佛。出世俗故，不禮國王，不敬天仙，不求財寶，但持一鉢，不畜衣服，但持三衣，安住深山，樹下岩洞，清意淨身，身明了覺，知自己本，佛陀方佛，身一躬法。

> The parents have given their blessing, and the child has left the family home to fulfill the parents' duties on their behalf. Because the buddhas of the three times have no sovereign lord, they serve the bodhisattvas in their place. To enshrine an image of the Buddha is like having the living Buddha present; to possess relics of the Buddha is as if the Buddha were still in the world. Having left the worldly life, they do not bow to kings, do not revere celestial beings, do not seek wealth or treasures, but carry only a single bowl. They do not hoard clothing, but keep only three robes. They dwell peacefully in deep mountains, beneath trees or in rocky caves, purifying their minds and cleansing their bodies. Their bodies are clear and awakened, knowing their own original nature—the Buddha-nature within, the body as one with the Dharma.