廬山蓮宗寶鑑 10.42

10.42

圜悟勤禪師云：「西方大聖人出迦維羅國，作無邊量妙用，啟迪群靈。其方便順逆開遮，餘言遺典盈溢寶藏。以至下梢始露一機，謂之教外別傳。迦葉破顏承當以來，的的綿綿直指人心、見性成佛，不立階梯、不生知見，利根上智向無明窟子裏瞽地、煩惱根株中活脫，應時超證，得大解脫。西天四七、東土二三，皆龍象蹴踏，師勝資強格外領略，當下業障氷消，直截承荷，自能管帶打作一片，頓契佛地。尚不肯向死水裏浸却，唱出透玄妙句，超越佛祖，剗斷露布葛藤，如按太阿，凜凜神威，阿誰敢近？作家漢確實論量，纔有向上向下談玄說妙作用纖毫，即便叱之，謂不是種草。直下十成煆煉得熟、履踐得實，始略放過，猶恐他時異日落草，累人瞎却正眼。」嗟見一等拍盲野狐種族，自不曾夢見祖師，妄言達磨歸空，謂之傳法救迷情，以至借他從上最大宗師馬祖趙州名目脫賺後人，及誇初祖隻履西歸、普化空棺，皆謂此術有驗，謂之形神俱妙生死祕法，遞相傳習。而人皆厚愛此者，生怕臘月三十日，慞惶競學歸程之法，除夜拜影，喚主人公。真是誑謼閭閻、揑偽造窠，貽高人嗤鄙。復有一種假托達磨、胎息趙州十二時別歌、龐居士轉河車頌，遞互指受，密付傳持，希望生天，更要預知死日。殊不知此真妄想、邪心愛見，本是善因反招惡果。多見豪傑之士高談闊論者，不知宗因，往往信之。那知失却故步，畫虎成狸，遭明眼人覷破，默觀怜憫。豈諸佛與列祖體裁止如是耶？曾不自回照始末，居然可知矣。海內學此者如麻似粟，習以成風，恬不知怪。其高識遠見自不因循，恐乍發意未入閫奧，立志雖專、跋涉雖遠，遇增上慢導入邪見稠林，末上一錯，永沒回轉。其流浸廣，莫之能遏。因出此語，以痛告之。庶有志願於大解脫大總持者，可以辨之，而同入大薩婆若海，汎慈舟接濟郡品，俾正真妙道流於無窮。豈不快哉！

Chan Master Yuanwu Qin said: 'The great sage of the West emerged in Kapilavastu, displaying boundless wonderful functions to inspire and enlighten the multitudes of beings. His expedients, whether in accord or contrary, opening or restricting, and his remaining words and bequeathed scriptures overflowed the treasure storehouse. Until at the very end, he first revealed a single dynamic impulse, termed the separate transmission outside the teachings. Ever since Mahākāśyapa broke into a smile and received the charge, it has directly pointed to the human mind and seen one's nature to achieve Buddhahood with genuine continuity, without establishing steps and stages, and without giving rise to intellectual views. Those with sharp faculties and superior wisdom awaken blindly within the cave of ignorance and slip out dynamically from amidst the root-stems of afflictions; they instantly transcend and verify, attaining great liberation. The four-and-seven of the Western Land and the two-and-three of the Eastern Land were all dragon-elephants treading forth, teachers superior and students formidable, comprehending beyond the standard; immediately their karmic hindrances melted like ice, directly shouldering the burden, naturally capable of upholding it into one seamless whole, instantly tallying with the Buddha-ground. Still unwilling to be soaked in dead water, they sang out phrases piercing the mysterious and subtle, transcending Buddhas and patriarchs, cutting off entangling vines and creepers, like resting a hand on the Tai'a sword, chilling in divine majesty—who would dare approach? Adepts who truly weigh and measure: if there is even the slightest trace of talking about the mysterious and speaking of the subtle, whether transcendent or downward-directed, they immediately shout at it, saying it is not of this seed. Only when one is fully ten parts thoroughly forged and matured, and steps firmly in reality, do they slightly let one pass, still fearing that on some other day one will fall into the weeds, implicating people and blinding their correct eye.' Lamentably, one sees a sort of blind wild-fox breed who have never even dreamed of the patriarchs, yet falsely claim that Bodhidharma's returning into emptiness was called transmitting the Dharma to save deluded sentiments, going so far as to borrow the names of the greatest masters from above—Mazu and Zhaozhou—to deceive and trick later generations, and boasting that the first patriarch's return to the west with a single shoe and Puhua's empty coffin are both proof of this technique's efficacy, calling it the secret method of birth and death where form and spirit are both marvelous, transmitting and practicing it successively. And people are all deeply fond of this, seized with fear of the thirtieth day of the twelfth month, frantically racing to learn the method of the return journey, bowing to shadows on New Year's Eve and calling out to the master. This is truly deceiving the common villages, fabricating false nests, and bringing upon themselves the mockery and contempt of noble people. Furthermore, there is a sort of people who falsely invoke Bodhidharma's Embryonic Respiration, Zhaozhou's Alternative Song of the Twelve Hours, and Layman Pang's Eulogy on Turning the Waterwheel, mutually instructing and receiving them, secretly conferring and preserving them, hoping to be born in heaven and wishing further to know in advance the day of death. Little do they know this is truly deluded thinking and affectionate views of a heterodox mind; what was originally a good cause instead incurs evil fruit. One often sees heroic and prominent men of grand eloquence who, not knowing the sectarian origins, frequently believe them. How could they know they have lost their original footing, painting a tiger that turns out a wildcat, seen through by clear-eyed people who silently observe with pity? Could the style and conduct of the Buddhas and successive patriarchs merely be like this? If they do not look back upon the whole sequence, it can already be known clearly. Throughout the realm, those who study this are as numerous as hemp and millet; it has become a customary trend, practiced without shame or suspicion. Those of superior discernment and far-reaching vision naturally do not follow along passively; yet fearing that those who have newly resolved their minds have not entered the inner chambers, whose determination although single-minded, and whose journeys although distant, may encounter the overweeningly proud and be led into the dense forest of heterodox views—making one final error and never returning. Its flow has spread wider, and none can halt it. Therefore I utter these words to painfully proclaim this, so that those who have aspirations toward great liberation and great dhāraṇī may discern this, enter together the ocean of great sarvajñā, sail the compassionate boat to rescue the various grades of beings, and cause the correct, true, and wondrous Way to flow without end. How delightful would that not be!