鎮州臨濟慧照禪師語錄 1.40

1.40

「道流！真佛無形、真法無相，爾秖麼幻化上頭作模作樣，設求得者，皆是野狐精魅，並不是真佛，是外道見解。夫如真學道人，並不取佛、不取菩薩、羅漢、不取三界殊勝，逈無獨脫不與物拘，乾坤倒覆我更不疑，十方諸佛現前無一念心喜，三塗地獄頓現無一念心怖。緣何如此？我見諸法空相，變即有、不變即無，三界唯心、萬法唯識，所以夢幻空花何勞把捉？唯有道流目前現今聽法底人，入火不燒、入水不溺、入三塗地獄如遊園觀、入餓鬼畜生而不受報。緣何如此？無嫌底法。爾若愛聖憎凡，生死海裏沈浮。煩惱由心故有，無心煩惱何拘？不勞分別取相，自然得道須臾。爾擬傍家波波地學得，於三祇劫中終歸生死，不如無事向叢林中床角頭交脚坐。

"Followers of the Way, the true Buddha has no form; the true Dharma has no mark. You merely put on airs and strike poses on top of illusory transformations. Even if you obtain anything by seeking, it is all the work of wild-fox spirits and demons—it is definitely not the true Buddha, but an outsider's view. A true person who studies the Way grasps neither Buddha, nor bodhisattvas, nor arhats, nor the excellences of the three realms. Thoroughly detached and alone, he is not constrained by things. Even if heaven and earth were turned upside down, I would have no doubt; if all the Buddhas of the ten directions appeared before me, I would have not a single thought of joy; if the three wretched destinies and the hells suddenly appeared, I would have not a single thought of fear. Why is it so? I see the empty marks of all phenomena: when changed, they exist; when unchanged, they do not exist. The three realms are mind-only; the ten thousand phenomena are consciousness-only. Therefore, dreams, phantoms, and empty flowers—why toil to grasp them? Only you, followers of the Way, the person presently right before my eyes listening to the Dharma: entering fire you do not burn; entering water you do not drown; entering the three wretched destinies and the hells is like strolling through a pleasure garden; entering [the realms of] hungry ghosts and animals, you incur no retribution. Why is it so? There is no phenomenon to be loathed. If you love the sacred and despise the worldly, you will bob and sink in the ocean of birth and death. Afflictions exist because of the mind; if you are without mind, how could afflictions constrain you? Do not toil in distinguishing and grasping marks, and you will naturally attain the Way in an instant. If you intend to run about from neighbor to neighbor seeking to learn, then through three asaṃkhyeya kalpas you will ultimately revert to birth and death. You would do better to have nothing to do, sitting cross-legged at the corner of a bed in a chan grove.