大慧普覺禪師語錄 24.7

24.7

十三祖迦毘摩羅，訪十四祖龍樹於山窟中，龍樹預知其來，即出迎接，纔見便云：「深山孤寂龍蟒所居，大德至尊何枉神足？」摩羅曰：「吾非至尊，來訪賢者。」龍樹默念曰：「此師得決定性明道眼否，是大聖繼真乘否？」摩羅曰：「汝雖心語，吾已意知，但辦出家，何慮吾之不聖？」樹聞示誨，即投出家。古來尊宿以法求人，師勝資彊，動絃別曲，一言一句、一語一默，並不虛施，可謂心眼相照、膠漆相投也。今即不然，為人師者，卒歲窮年與學者打葛藤，終不知其到不到、明不明，學者亦不別其師是邪是正，蓋緣初學心麁師授莽鹵，以故正宗淡泊、邪法橫生。如此等輩，欲報先德莫大之恩，所謂明道眼繼真乘者，不亦難乎？參禪學道不為別事，只要臘月三十日眼光落地時，這一片田地，四至界分著實分明，非同資談柄作戲論也。近世此道寂寥，師資不相信，須假一片故紙上放些惡毒，不材不淨付與學者，謂之禪會子。苦哉苦哉！吾道喪矣。不見昔日臨濟和尚辭黃檗，檗問：「子甚處去？」濟曰：「不是河南便是河北。」檗便打，濟約住棒與一掌，檗呵呵大笑，喚侍者將百丈先師禪板來。濟亦召侍者，將火來，檗曰：「汝但將去，已後坐却天下人舌頭去在。」後溈山舉此話問仰山：「臨濟莫辜負他黃檗麼？」仰山曰：「不然。」溈山曰：「子作麼生？」仰山曰：「知恩方解報恩，看他過量人，等閑露異類中些子頭角，便與常人不同。」後臨濟果興江西宗旨於河北，此所謂龍象蹴蹋非驢所堪也。

The thirteenth patriarch, Kapimala, visited the fourteenth patriarch, Nāgārjuna, in a mountain cave. Nāgārjuna knew in advance that he was coming and went out to welcome him. As soon as he saw him, he said, 'The deep mountains are lonely and tranquil, where dragons and pythons dwell; O Most Venerable Great Virtue, why have you diverted your holy feet?' Mālā said, 'I am not the Most Venerable; I have come to visit a worthy one.' Nāgārjuna silently thought, 'Has this master attained the determinate nature and clarified the eye of the Way? Is he a great sage continuing the true vehicle?' Mālā said, 'Although you speak in your mind, I already know it with my mind. Just apply yourself to leaving home; why worry that I am not a sage?' Hearing his instruction, Nāgārjuna at once took refuge and left home. When venerable elders of antiquity sought people with the Dharma, the master was superior and the student strong; they distinguished the tune as soon as the string moved. A single phrase or line, a single word or silence, was never expended in vain; it could be described as minds and eyes reflecting each other, sticking together like glue and lacquer. Today it is not like this. Those acting as teachers entangle themselves in vines with students through the passing of years, ultimately never knowing whether they have arrived or not, whether they are clear or not; nor do students discern whether their master is heterodox or orthodox. This is because the mind of the beginning student is coarse and the master's instruction is reckless; consequently, the orthodox lineage grows faint, and heterodox teachings arise on all sides. For such people, wishing to repay the immense kindness of former virtuous ones—what is called clarifying the eye of the Way and continuing the true vehicle—is that not difficult? In investigating Chan and studying the Way, there is no other matter than this: on the thirtieth day of the twelfth month when the light of the eyes falls to the ground, the boundaries of all four sides of this plot of land must be genuinely distinct, not like using material for conversation to engage in frivolous play. In recent times this Way has become desolate, and master and disciple do not trust each other; they must rely on putting some vicious poison on a scrap of old paper, transmitting what is unworthy and impure to students, calling it a 'Chan bill of exchange.' How bitter! How bitter! Our Way is ruined. Have you not seen how long ago Venerable Linji took leave of Huangbo? Huangbo asked, 'Where are you going?' Linji said, 'If not Henan, then Hebei.' Huangbo struck him; Linji caught the staff and gave him a slap. Huangbo burst into loud laughter, 'Ha, ha!' and called his attendant: 'Bring the meditation board of the late Master Baizhang.' Linji also called the attendant: 'Bring fire!' Huangbo said, 'Just take it with you; later on you will sit upon the tongues of everyone under heaven.' Later, Guishan cited this dialogue to ask Yangshan: 'Did Linji not fail Huangbo?' Yangshan said, 'He did not.' Guishan said, 'How do you understand it?' Yangshan said, 'Only one who knows kindness knows how to repay kindness. Look at an extraordinary person: when casually revealing a bit of horns among an alien species, he is at once different from ordinary people.' Later, Linji indeed caused the Jiangxi ancestral lineage to flourish in Hebei; this is what is called 'a tread of nāga-elephants that donkeys cannot endure.'