--- title: "人天眼目 · 佛法藏帶" description: "人天眼目是宋代僧人智昭编集的一部重要佛教典籍，成书于南宋时期。该书系统整理了禅宗五家（临济、曹洞、沩仰、云门、法眼）的宗风纲要、祖师语录和修行要诀，是研究宋代禅宗思想的重要文献。智昭以简明扼要的方式呈现各派禅法特色，包括公案、颂古、评唱等内容，为后世学人提供了清晰的禅宗传承脉络。作为禅宗典籍中的经典之作，人天眼目不仅保存了珍贵的禅宗史料，更成为理解中国禅宗发展演变的关键文本，在佛教史上具有承前启后的重要地位。" url: "https://rushiwowen.co/en/r/cmcznolr51sb1jj04sa7gqh0j" --- ### 佛法藏帶 > Treasury of the Dharma 夫三乘教外。諸祖別傳。萬象之中。逈然獨露。纖塵未泯。阻隔關山。擬議差殊。千生萬劫。三賢未曉。十聖那知。截斷眾流。如何湊泊。聖人曲成萬物而不已。刻雕眾形而無功。而況如來藏乎。所謂藏者。該括三世過現未來諸佛法藏。其間有大小乘。小乘為聲聞緣覺。大乘謂菩薩。於中支分為八。謂三藏五乘。其三藏。謂經律論。五乘。謂聲聞緣覺菩薩而兼攝人天。然則教分名數。依根所立。而不離一乘。法華經曰。於一乘道分別說三。又曰。尚無二乘。何況有三。又曰。惟此一事實。餘二則非真。此明依根立權。如華嚴說。如來藏以法界為體。如來藏無前後際。無成壞法。無修證位。絕對待義。所以文殊偈曰。一念普觀。無量劫無去無來亦無住。如是了知三世事。超諸方便成十力。聖人說了義不了義。並是依根安立。諸佛隨宜說法意趣難辨。三藏五乘各有宗旨。於一乘論圓頓半滿。並是權立。惟華嚴一經。以法界為體量。佛與眾生同一體性。本無修證。本無得失。無煩惱可斷。無菩提可求。人與非人性相平等古德著語云。掬水月在手。弄花香滿衣。古㵎寒泉涌。青松雪後蒼。 > Beyond the teachings of the three vehicles, the patriarchs transmitted a separate path. Within all phenomena, it stands alone and clear. If even a speck of dust remains, it creates a barrier like mountains. To deliberate and differ is to wander for countless lifetimes. The three sages do not understand; the ten saints do not know. Cutting off all streams of thought, how can one approach it? The sages shape all things without effort, carve myriad forms without striving—how much more so the Tathāgatagarbha! What is called the "storehouse" encompasses the Dharma treasures of all Buddhas across the three times—past, present, and future. Within it, there are the Greater and Lesser Vehicles. The Lesser Vehicle is for śrāvakas and pratyekabuddhas; the Greater Vehicle is for bodhisattvas. These branch into eight categories: the three baskets and the five vehicles. The three baskets are sūtra, vinaya, and abhidharma. The five vehicles are śrāvaka, pratyekabuddha, bodhisattva, and they also include humans and devas. Yet these divisions of teachings and categories are established according to the capacities of beings and do not depart from the One Vehicle. The Lotus Sūtra says: "From the One Vehicle path, I separately expound the three." It also says: "There is not even a second vehicle, much less a third." And further: "Only this one matter is true; the other two are not real." This clarifies that expedient means are established according to capacity. As the Avataṃsaka Sūtra explains, the Tathāgatagarbha takes the Dharma realm as its essence. The Tathāgatagarbha has no beginning or end, no creation or destruction, no stages of practice or realization—it is beyond all duality. Thus, Mañjuśrī's verse states: "In a single thought, one universally observes; throughout immeasurable kalpas, there is no coming, no going, and no abiding. Understanding the affairs of the three times in this way, one surpasses all expedient means and accomplishes the ten powers." The sages speak both definitive and provisional teachings, all established according to the capacities of beings. The Buddhas' intent in teaching according to what is appropriate is difficult to discern. The three baskets and five vehicles each have their tenets. Within the One Vehicle, discussions of complete, sudden, partial, or gradual teachings are all expedient means. Only the Avataṃsaka Sūtra takes the Dharma realm as its measure: Buddhas and sentient beings share the same essence, originally without practice or realization, without gain or loss, without afflictions to cut off, without bodhi to seek. Humans and non-humans are equal in nature and appearance. An ancient master wrote: "Cupping water, the moon is in my hand; Playing with flowers, fragrance fills my robe. From an old ravine, cold springs surge; Green pines after snow stand stark and pure."