瑞州洞山良价禪師語錄 1.3

1.3

次參溈山。問云：「頃聞南陽忠國師有無情說法話，某甲未究其微。」溈山云：「闍黎！莫記得麼？」師云：「記得。」溈山云：「汝試舉一遍看。」師遂舉：「僧問：『如何是古佛心？』國師云：『牆壁瓦礫是。』僧云：『牆壁瓦礫，豈不是無情？』國師云：『是。』僧云：『還解說法否？』國師云：『常說、熾然說，無間歇。』僧云：『某甲為甚麼不聞？』國師云：『汝自不聞，不可妨他聞者也。』僧云：『未審甚麼人得聞？』國師云：『諸聖得聞。』僧云：『和尚還聞否？』國師云：『我不聞。』僧云：『和尚既不聞，爭知無情解說法？』國師云：『賴我不聞，我若聞，即齊於諸聖，汝即不聞我說法也。』僧云：『恁麼則眾生無分去也？』國師云：『我為眾生說，不為諸聖說。』僧云：『眾生聞後如何？』國師云：『即非眾生。』僧云：『無情說法，據何典教？』國師云：『灼然，言不該典，非君于之所談。汝豈不見《華嚴經》云：「剎說、眾生說、三世一切說。」』」師舉了，溈山云：「我這裏亦有，祇是罕遇其人。」師云：「某甲未明，乞師指示。」溈山竪起拂子云：「會麼？」師云：「不會，請和尚說。」溈山云：「父母所生口，終不為子說。」師云：「還有與師同時慕道者否？」溈山云：「此去澧陵攸縣，石室相連，有雲巖道人。若能撥草贍風，必為子之所重。」師云：「未審此人如何？」溈山云：「他會問老僧：『學人欲奉師去時如何？』老僧對他道：『直須絕滲漏始得。』他道：『還得不違師旨也無？』老僧道：『第一不得道老僧在這裏。』」

Next, he visited Guishan and asked, "Recently I heard about National Teacher Huizhong of Nanyang's talk on insentient beings expounding the Dharma, but I have not fathomed its subtleties." Guishan said, "Ācārya, do you still remember it?" The Master said, "I remember it." Guishan said, "Try bringing it up once and let me see." The Master then brought it up: "A monk asked, 'What is the mind of the ancient Buddhas?' The National Teacher said, 'Walls, tiles, and rubble are it.' The monk asked, 'Aren't walls, tiles, and rubble insentient?' The National Teacher said, 'They are.' The monk asked, 'Do they still understand how to expound the Dharma?' The National Teacher said, 'They expound it constantly, expound it blazing forth, without interruption.' The monk asked, 'Why don't I hear it?' The National Teacher said, 'You yourself do not hear it, but you cannot hinder those who do.' The monk asked, 'I wonder, what kind of person can hear it?' The National Teacher said, 'All the sages can hear it.' The monk asked, 'Does the upādhyāya still hear it?' The National Teacher said, 'I do not hear it.' The monk said, 'Since the upādhyāya does not hear it, how do you know that insentient beings understand how to expound the Dharma?' The National Teacher said, 'Fortunately, I do not hear it. If I were to hear it, I would be equal to all the sages, and you would not hear me expounding the Dharma.' The monk asked, 'If so, then do sentient beings have no share in it?' The National Teacher said, 'I speak for sentient beings, not for all the sages.' The monk asked, 'What happens after sentient beings hear it?' The National Teacher said, 'Then they are no longer sentient beings.' The monk asked, 'Upon what canonical teaching is insentient beings expounding the Dharma based?' The National Teacher said, 'Clearly, words not conforming to the canons are not the talk of a gentleman. Have you not seen the Avataṃsaka-sūtra, which says: "The lands expound, sentient beings expound, everything in the three periods of time expounds"?'" When the Master finished recounting, Guishan said, "I have it here as well, but one rarely encounters the right person." The Master said, "I am not yet clear; I beg the master to give me instruction." Guishan held up his fly-whisk and said, "Do you understand?" The Master said, "I do not understand. Please, Upādhyāya, explain it." Guishan said, "The mouth born of father and mother will ultimately never explain it for you." The Master said, "Is there anyone else who admired the Way at the same time as the Master?" Guishan said, "From here, going to You County in Liling, where stone grottos are joined together, there is the Man of the Way, Yunyan. If you can brush aside the weeds and look up to his wind, he will surely be esteemed by you." The Master asked, "I wonder, what is that person like?" Guishan said, "He once asked this old monk, 'What about when a student wishes to follow the master?' This old monk told him, 'You must directly cut off all leakage before you can attain it.' He said, 'Can one still not transgress the master's instruction?' This old monk said, 'Above all, you must not say this old monk is here.'"