金陵清涼院文益禪師語錄 1.4

1.4

上堂，大眾立久，乃云：「祇恁麼便散去，還有佛法道理也無？試說看。若無，又來這裏作麼？若有，大市裏人叢處亦有，何須到這裏？諸人，各曾看《還源觀》、《百門義海》、《華嚴論》、《涅槃經》諸多策子，阿那箇教中，有這箇時節？若有，試舉看。莫是恁麼經裏，有恁麼語，是此時節麼？有甚麼交涉？所以道：微言滯於心首，常為緣慮之場，實際居於目前，翻為多相之境。又作麼生得翻去？若也翻去，又作麼生得正去？還會麼？莫祇恁麼念策子，有甚麼用處？」僧問：「如何披露，即得與道相應？」師云：「汝幾時披露，即與道不相應？」問：「六處不知音時如何？」師云：「汝家眷屬一群子。」師又云：「作麼生會？莫道恁麼來問，便是不得。汝道六處不知音，眼處不知音，耳處不知音。若也根本是有，爭解無得？古人道：『離聲色著聲色，離名字著名字。』所以無想天修得，經八萬大劫，一朝退墮，諸事儼然。蓋為不知根本真實，次第修行，三生六十劫，四生一百劫，如是直到三祇果滿。他古人猶道：『不如一念緣起無生，超彼三乘權學等見。』又道：『彈指圓成八萬門，剎那滅却三祇劫。』也須體究，若如此用多少氣力。」

Ascending the hall, the great assembly having stood for a long time, he then said, "If you just disperse like this, is there still the principle of the Buddha-Dharma or not? Try to speak of it! If there is none, why have you come here again? If there is, it also exists in the bustling city crowds; why must you come here? Each of you has read numerous texts like the Huanyuan guan, the Baimen yihai, the Huayan lun, and the Nirvāṇa Sūtra. In which teaching is this season found? If it is there, try to cite it! Could it be that in such-and-such a sūtra there are such-and-such words—is that this season? What connection does it have? Therefore it is said: 'Subtle words linger at the head of the mind, constantly becoming a field for conditioned thoughts; the true limit abides before one's eyes, yet turns into a realm of manifold marks.' How can it be turned away? If it is turned away, how can it be made correct? Do you understand? Do not merely recite texts in this manner—what use is there in it?" A monk asked, "How should one disclose [it] so as to accord with the Way?" The Master said, "When have you disclosed [it] such that it did not accord with the Way?" [A monk] asked, "How is it when the six sense bases do not know the sound?" The Master said, "A bunch of family dependents of yours!" The Master also said, "How do you understand it? Do not say that to come and ask like this is simply wrong. You say the six sense bases do not know the sound: the eye base does not know the sound, the ear base does not know the sound. If it fundamentally exists, how could it not exist? An ancient said, 'Separating from sound and form, one clings to sound and form; separating from name and letter, one clings to name and letter.' Therefore, though one cultivates until attaining the Asaṃjñisattva heaven, passing eighty thousand great kalpas, once fallen away one day, all phenomena remain intact. This is because of not knowing the fundamental reality and cultivating sequentially: three lifetimes and sixty kalpas, four lifetimes and a hundred kalpas, and in this manner right up until the fruits of the three asaṃkhyeya kalpas are fulfilled. Yet that ancient still said, 'It is not as good as a single thought of unborn dependent origination, which surpasses those provisional views of the three vehicles.' He also said, 'In the snap of a finger eighty thousand gates are perfectly accomplished; in an instant the three asaṃkhyeya kalpas are extinguished.' You must also investigate this closely: if it is like this, how much energy is spent?"