鎮州臨濟慧照禪師語錄 1.43

1.43

「道流！是爾目前用底與祖佛不別，秖麼不信，便向外求。莫錯，向外無法、內亦不可得。爾取山僧口裏語，不如休歇無事去。已起者莫續、未起者不要放起，便勝爾十年行脚。約山僧見處無如許多般，秖是平常著衣、喫飯、無事過時。爾諸方來者皆是有心求佛、求法、求解脫、求出離三界。癡人！爾要出三界，什麼處去？佛祖是賞繫底名句。爾欲識三界麼？不離爾今聽法底心地。爾一念心貪是欲界、爾一念心瞋是色界、爾一念心癡是無色界，是爾屋裏家具子。三界不自道：『我是三界。』還是，道流！目前靈靈地照燭萬般酌度世界底人與三界安名。大德！四大色身是無常，乃至脾、胃、肝、膽、髮、毛、爪、齒，唯見諸法空相。爾一念心歇得處，喚作菩提樹；爾一念心不能歇得處，喚作無明樹。無明無住處、無明無始終，爾若念念心歇不得，便上他無明樹，便入六道、四生、披毛、戴角；爾若歇得，便是清淨身界。爾一念不生，便是上菩提樹，三界神通變化意生化身，法喜禪悅身光自照，思衣羅綺千重、思食百味具足，更無橫病。菩提無住處，是故無得者。

"Followers of the Way, that which is functioning right before your eyes is no different from the ancestors and Buddhas; you simply do not believe it, and so you seek outside. Make no mistake: outside there is no Dharma, and inside it cannot be grasped either. Rather than taking the words from this mountain monk's mouth, you had better rest and have nothing to do. What has already arisen, do not continue; what has not yet arisen, do not let arise—this surpasses ten years of your wandering on foot. According to this mountain monk's view, there are not so many sorts [of practices]; it is simply ordinary: wear clothes, eat food, and pass the time with nothing to do. You who come from various quarters all have a mind to seek Buddha, to seek Dharma, to seek liberation, and to seek escape from the three realms. Deluded people! If you want to escape the three realms, where will you go? 'Buddhas' and 'ancestors' are mere names and phrases to tie you down with praise. Do you wish to recognize the three realms? They are not separate from the mind-ground of you who are now listening to the Dharma. A single thought of craving in your mind is the desire realm; a single thought of anger in your mind is the form realm; a single thought of delusion in your mind is the formless realm. These are the furnishings in your own house. The three realms do not say of themselves, 'We are the three realms.' Rather, followers of the Way, it is the person right before your eyes, luminously illuminating all things and appraising the world, who gives names to the three realms. Virtuous ones, the physical body of the four great elements is impermanent, including the spleen, stomach, liver, gallbladder, hair, nails, and teeth; one sees only the empty marks of all phenomena. The place where your single thought of mind comes to rest is called the bodhi tree; the place where your single thought of mind cannot come to rest is called the tree of ignorance. Ignorance has no abode; ignorance has no beginning or end. If thought after thought your mind cannot come to rest, you then climb that tree of ignorance, and enter the six destinies and the four modes of birth, wearing fur and bearing horns. If you can come to rest, then this is the realm of the pure body. If you do not give rise to a single thought, you then climb the bodhi tree, and with the supernormal transformations of the three realms, you manifest mind-made transformation bodies; with the joy of the Dharma and the delight of Chan, your bodily radiance shines of itself; thinking of clothing, you have a thousand layers of silks and satins; thinking of food, you are provided with a hundred flavors; and you will suffer no untimely illnesses. Bodhi has no abode; therefore there is no one who attains it.