鎮州臨濟慧照禪師語錄 1.37

1.37

問：「如何是三眼國土？」師云：「我共儞入淨妙國土中，著清淨衣，說法身佛；又入無差別國土中，著無差別衣，說報身佛；又入解脫國土中，著光明衣，說化身佛。此三眼國土皆是依變，約經論家取法身為根本，報、化二身為用。山僧見處，法身即不解說法。所以，古人云：『身依義立，土據體論。』法性身、法性土，明知是建立之法依通國土，空拳黃葉用誑小兒，蒺藜夌刺枯骨上覓什麼汁？心外無法，內亦不可得，求什麼物？爾諸方言：『道有修、有證。』莫錯，設有修得者，皆是生死業。爾言六度萬行齊修，我見皆是造業。求佛、求法，即是造地獄業；求菩薩亦是造業；看經、看教亦是造業。佛與祖師是無事人，所以有漏有為、無漏無為，為清淨業。有一般瞎禿子飽喫飯了，便坐禪觀行，把捉念漏不令放起，厭喧求靜，是外道法。祖師云：『爾若住心看靜，舉心外照、攝心內澄、凝心入定，如是之流皆是造作。』是爾如今與麼聽法底人作麼生擬修他、證他、莊嚴他？渠且不是修底物、不是莊嚴得底物。若教他莊嚴，一切物即莊嚴得，爾且莫錯。道流！爾取這一般老師口裏語為是真道，是善知識不思議。『我是凡夫心，不敢測度他老宿。』瞎屢生！爾一生秖作這箇見解，辜負這一雙眼，冷噤噤地如凍凌上驢駒相似。『我不敢毀善知識，怕生口業。』道流！夫大善知識始敢毀佛毀祖、是非天下、排斥三藏教、罵辱諸小兒、向逆順中覓人，所以我於十二年中求一箇業性，如芥子許不可得。若似新婦子禪師，便即怕趁出院，不與飯喫、不安不樂。自古先輩到處人不信，被遞出始知是貴。若到處人盡肯，堪作什麼？所以師子一吼，野干腦裂。道流！諸方說有道可修、有法可證。爾說證何法？修何道？爾今用處欠少什麼物？修補何處？後生小阿師不會，便即信這般野狐精魅，許他說事繫縛人，言道理行相應、護惜三業始得成佛，如此說者如春細雨。古人云：『路逢達道人，第一莫向道。』所以言：若人修道道不行，萬般邪境競頭生，智劍出來無一物，明頭未顯暗頭明。所以，古人云：『平常心是道。』大德！覓什麼物？現今目前聽法無依道人歷歷地分明，未曾欠少。爾若欲得與祖佛不別，但如是見，不用疑誤。爾心心不異，名之活祖。心若有異，則性相別；心不異故，即性相不別。」

A question was asked: "What is the land of the three eyes?"
The Master said: "You and I enter into the exquisitely pure land, wear the pure robe, and speak of the dharmakāya Buddha; again we enter into the non-differentiating land, wear the non-differentiating robe, and speak of the saṃbhogakāya Buddha; again we enter into the liberation land, wear the radiant robe, and speak of the nirmāṇakāya Buddha. These lands of the three eyes are all dependent transformations. According to the masters of the sūtras and treatises, the dharmakāya is taken as the root, and the saṃbhoga- and nirmāṇakāyas as the function. In the view of this mountain monk, the dharmakāya does not understand how to preach the Dharma. Therefore an ancient said: 'The body is established in dependence upon meaning; the land is discussed according to the substance.' The nature-of-dharma body and the nature-of-dharma land are clearly known to be established dharmas, lands dependent on supernormal transformations, like an empty fist or yellow leaves used to deceive small children; on caltrops, water chestnuts, thorns, and dry bones, what juice are you looking for? Outside the mind there is no dharma; internally it is also unobtainable—what thing are you seeking? You [monks] in various quarters say, 'The Way has cultivation and realization.' Do not be mistaken! Even if there is something cultivated and attained, it is all the karma of birth and death. You say that you practice the six perfections and the myriad practices together; in my view, this is all creating karma. Seeking the Buddha and seeking the Dharma is simply creating the karma of the hells; seeking the bodhisattva is also creating karma; reading sūtras and reading teachings is also creating karma. Buddhas and patriarchs are people who have nothing to do; therefore, whether with outflows and conditioned, or without outflows and unconditioned, it is all pure karma. There is a sort of blind baldhead who, having eaten their fill, sits in chan and practices contemplation, holding back thought-outflows and not letting them arise, hating clamor and seeking quiet—this is the method of non-Buddhists. A patriarch said: 'If you fix the mind to look at quiet, raise the mind to shine externally, gather the mind to clarify internally, or freeze the mind to enter samādhi—all such sorts are contrived activity.' As for you who are listening to the Dharma like this right now, how do you propose to cultivate it, realize it, or adorn it? It is not a thing to be cultivated; it is not a thing that can be adorned. If you could make it be adorned, all things could be adorned; you must not be mistaken! Followers of the Way! You take the words from the mouths of these various old masters to be the true Way, [thinking] they are kalyāṇamitras beyond conception: 'I have the mind of an ordinary person; I dare not fathom that senior master.' Blind bastards! Throughout your life you only maintain this view, turning your back on this pair of eyes, shivering in fear like a donkey foal on frozen ice: 'I dare not disparage a kalyāṇamitra, fearing it will give rise to vocal karma.' Followers of the Way! Only a great kalyāṇamitra dares to disparage the buddhas and patriarchs, evaluate the whole world, reject the teachings of the Tripiṭaka, scold all small children, and look for people amid adversity and favor. Therefore, for twelve years I sought an intrinsic nature of karma even as small as a mustard seed, but it was unobtainable. If one is like a new daughter-in-law chan master, one directly fears being driven out of the monastery, not being given food to eat, and being unsettled and unhappy. From ancient times, wherever the seniors went, people did not believe in them; only after being expelled was it known that they were precious. If wherever one went people all approved, what would that be good for? Therefore, when the lion roars, the jackal's brain splits. Followers of the Way! Various quarters say there is a Way to be cultivated and a Dharma to be realized. Tell me, what Dharma is realized? What Way is cultivated? In your current functioning, what thing is lacking? Where would you repair it? Later-born junior acaryas do not understand, and immediately believe these sorts of wild-fox spirits, allowing them to explain matters that bind people, saying that only when principles and practices accord and one guards the three karmas can one attain Buddhahood; those who speak like this are like spring drizzle. An ancient said: 'If on the road you meet a person who has attained the Way, above all do not speak to them of the Way.' Therefore it is said: 'If someone cultivates the Way and the Way does not proceed, myriad kinds of heterodox environments compete to arise. When the sword of wisdom comes forth, there is not a single thing; before the bright side is manifested, the dark side is bright.' Therefore an ancient said: 'The ordinary mind is the Way.' Great Virtues! What thing are you seeking? Right now, before your eyes, the person of the Way who relies on nothing and listens to the Dharma is distinctly clear, never having been deficient. If you wish to be no different from the patriarchs and buddhas, simply see in this way; you need not doubt or hesitate. When your mind from thought to thought does not differ, it is called the living patriarch. If there is difference in your mind, then nature and characteristics are separated; because the mind does not differ, nature and characteristics are not separated."