大慧普覺禪師語錄 6.3

6.3

二月二十八日，於臨安府景德靈隱禪寺開堂，拈疏示眾云：「此是釋迦老子四十九年三百六十餘會說不盡底，盡在裏許，安撫敷文，兩手分付徑山，山僧分明把呈其中妙義。如何敷演？若敷演得，皇恩佛恩一時報足；其或未然，却請表白，對眾拈出。」宣疏了，指法座云：「毘盧頂𩕳，人人有志上頭行；問著路頭，十箇有五雙不知去處。諸人要識路頭麼？」良久云：「看。」遂陞座拈香，祝聖罷，又拈香云：「此一瓣香，在兜率天則曰仙陀婆，在善變化天則曰奪意，在阿那婆達多池邊則曰蓮華藏，且道在徑山手中喚作甚麼？」良久云：「非但圜悟老人看即有分，便是三世諸佛出來也不敢正眼覷著。」便燒，乃就座。靈隱和尚白槌云：「法筵龍象眾，當觀第一義。」師云：「若論第一義，五目莫覩、二聽難聞，要得諦當分明，當須直截自觀，作是觀者名為正觀，若他觀者名為邪觀。邪正未分，有疑請問。」僧問：「調御出世，三轉法輪於大千，達磨西來，九年面壁於少室，和尚今日為國開堂，未審超佛越祖一句作麼生道？」師云：「空裏忙忙畫卍字。」進云：「直得四眾瞻仰，萬姓歌謠去也。」師云：「却被上座道著。」進云：「直饒道著，也只得一半，未審向上，和尚還更道得也無？」師云：「八角磨盤空裏走。」進云：「記得肅宗帝問忠國師：『如何是十身調御？』國師云：『檀越蹋毘盧頂上行。』未審意旨如何？」師云：「今古歷然。」進云：「頂門具眼爭謾得，耀古騰今作者知。」師云：「收。」問：「靈山一會與今日是同是別？」師云：「如是我聞。」進云：「恁麼則靈山親見舉，今日又重聞。」師云：「聞底事作麼生？」進云：「兩頭俱坐斷，八面起清風。」師云：「吃嘹舌頭三千里。」僧禮拜。復有僧出，師云：「問話且止，縱饒問處如百川競注，答處似巨海吞流，直得維摩結舌、鶖子無言，於本分事上了無交涉。且道：本分事上合作麼生提持？」乃舉拂子云：「還見麼？」又擊禪床云：「還聞麼？聞見分明是箇甚麼？當今聖主於此得之，以妙明心印，印十方華藏世界海只在一塵中，於一塵中垂衣治化，演出無量無邊廣大如虛空不可思議殊勝功德，利益法界一切有情，所謂聖壽廣大如虛空不可思議，聖量廣大如虛空不可思議，聖德廣大如虛空不可思議，聖學廣大如虛空不可思議，乃至聖智聖慧聖慈聖聰，皆悉廣大如虛空不可思議。只這不可思議底亦不可思議，都盧只在一塵中，皆聖心之常分，非假於他術。滿朝文武諸貴官得之，以妙明心印向各各當人脚跟下一印印定，更無秋毫以為透漏，所謂王事民事，一一明了，一一無差，然後卷舒自在縱奪臨時，皆吾心之常分，非假於他術。今日一會，若僧若俗、若男若女、若貴若賤得之，各以妙明心印印之，則隨其根性悉得受用，一一明了、一一無差，皆吾心之常分，非假於他術。且道：徑山長老得之又作麼生？還相委悉麼？唯憑一滴曹谿水，遍界為霖報我皇，即將上來舉揚般若所有一毫之善，祝延今上皇帝聖壽無疆，恭願堯仁廣被，齊日月之盛明；湯德彌新，並乾坤之久固。皇太后、中宮皇后、大內天眷，伏願同明般若正因，悉獲金剛種智。」復舉：「波斯匿王問佛：『勝義諦中還有世俗諦否？若言其有，智不應一；若言其無，智不應二。一二之義其義云何？』佛言：『大王！汝於過去龍光佛所曾問此義。我今無說，汝亦無聞，無說無聞，是名一義二義？』」師召大眾云：「明明向道，尚自不會，豈況蓋覆將來今日？或有人問：『徑山勝義諦中還有世俗諦否？若言其有智不應一，若言其無智不應二。一二之義其義云何？』只向他道：『元首明哉！股肱良哉！是名一義，亦名二義。』正當恁麼時，還有向上事也無？」良久云：「任大也須從地起，更高爭奈有天何。久立眾慈，伏惟珍重。」靈隱和尚再白槌云：「諦觀法王法，法王法如是。」下座。

On the twenty-eighth day of the second month, he opened the hall at Jingde Lingyin Chan Monastery in Lin'an Prefecture. Presenting the statement and showing it to the assembly, he said: "This is what old Śākya could not finish explaining in his forty-nine years and more than three hundred and sixty assemblies; it is all inside here. The Pacification Commissioner Fuwen entrusted it with both hands to Jingshan, and this mountain monk clearly presents the wondrous meaning within it. How should it be expounded? If it can be expounded, the imperial favor and the Buddha's favor are repaid all at once. If not, please have the cantorial priest bring it forth before the assembly." After the statement was proclaimed, he pointed to the Dharma seat and said, "On the crown of Vairocana's head, everyone aspires to walk. When asked about the road, five pairs out of ten do not know where to go. Do you want to recognize the road?" After a long pause, he said, "Look!" He then ascended the seat, offered incense, and prayed for the Emperor. Then he offered incense again, saying, "This piece of incense, in the Tuṣita Heaven is called saindhava; in the Nirmāṇarati Heaven is called 'depriving of thoughts'; beside Lake Anavatapta is called 'lotus treasury.' Tell me, what is it called in Jingshan's hand?" After a long pause, he said, "Not only does old man Yuanwu have a share in seeing it, but even if the Buddhas of the three periods were to appear, they would not dare gaze directly at it." He then burned it and took his seat. The Abbot of Lingyin struck the gavel and said: "Dragon-elephant assembly of the Dharma banquet, you should contemplate the paramārtha." The Master said: "If we discuss the paramārtha, the five eyes cannot see it, and the two kinds of hearing find it difficult to hear. If you want to obtain it accurately and clearly, you must directly contemplate it yourself. One who contemplates thus is called properly contemplating; one who contemplates otherwise is called improperly contemplating. When improper and proper are not yet distinguished, if you have doubts, please ask." A monk asked, "The Tamer appeared in the world and turned the wheel of the Dharma three times in the great chiliocosm; Bodhidharma came from the west and faced the wall for nine years at Shaoshi. Today the Reverend opens the hall for the state; I wonder, what is the single phrase that surpasses the buddhas and transcends the patriarchs?" The Master said, "Busily drawing a svastika in the empty sky." The monk continued, "Then the four assemblies will gaze in admiration, and the myriad people will sing songs of praise." The Master said, "Instead, it has been stated by you, Head Monk." The monk continued, "Even if it has been stated, that is only half of it. I wonder, regarding the transcendent, can the Reverend speak further?" The Master said, "An eight-cornered millstone runs in the empty sky." The monk continued, "I recall Emperor Suzong asking National Teacher Zhong: 'What is the Ten-bodied Tamer?' The National Teacher said, 'The donor walks atop Vairocana's crown.' I wonder what the meaning is?" The Master said, "Clear through past and present." The monk continued, "With an eye atop the crown, how could one be deceived? Shining through antiquity and leaping through the present, the adept knows." The Master said, "Restrained." A monk asked, "Is the assembly on Vulture Peak the same as or different from today?" The Master said, "Thus have I heard." The monk continued, "If so, then on Vulture Peak it was personally witnessed and raised; today it is heard again." The Master said, "What about the matter you heard?" The monk continued, "Both ends are severed; pure breeze arises on eight sides." The Master said, "Babbling your tongue for three thousand miles." The monk bowed. Another monk came forward. The Master said: "Stop your questioning for now. Even if the questioning were like a hundred rivers competing to pour, and the answers were like the great ocean swallowing the flow—bringing Vimalakīrti to seal his tongue and Śāriputra to be speechless—regarding the fundamental matter, there would be no relevance whatsoever. Tell me: regarding the fundamental matter, how should it be maintained?" He then raised his fly-whisk and said, "Do you see?" He struck the meditation bench again and said, "Do you hear? Clearly seeing and hearing, what is it? Today's Sagely Sovereign attained it here, and with the wondrously bright mind-seal, sealed the ten directions' ocean of worlds of the Lotus Treasury within a single speck of dust. Within a single speck of dust, he lets his robes hang and governs, expounding immeasurable, boundless, vast as empty space, inconceivable, supreme merits to benefit all sentient beings of the dharmadhātu. That is to say, the Sagely lifespan is vast as empty space and inconceivable; the Sagely capacity is vast as empty space and inconceivable; the Sagely virtue is vast as empty space and inconceivable; the Sagely learning is vast as empty space and inconceivable; up to Sagely wisdom, Sagely insight, Sagely benevolence, and Sagely intelligence, all are vast as empty space and inconceivable. Just this inconceivable is also inconceivable. It is entirely within a single speck of dust; all are the regular allotment of the Sagely mind, not relying on other arts. When the civil and military officials throughout the court attain it, with the wondrously bright mind-seal they firmly seal it beneath each person's heels, leaving not the slightest autumn hair of leakage. That is to say, the affairs of the king and the affairs of the people are each clear, each without error. Thereafter, rolling up and unfolding at ease, releasing or seizing as occasions demand, all are the regular allotment of our own mind, not relying on other arts. If today's assembly—monks or laypeople, men or women, noble or base—attains it, each sealing it with the wondrously bright mind-seal, then according to their faculties they all attain its functioning; each is clear, each without error; all are the regular allotment of our own mind, not relying on other arts. And tell me: when the elder of Jingshan attains it, what then? Do you understand? Relying solely on a single drop of Caoxi water, making rain throughout the world to repay our Emperor. I shall dedicate whatever fine hair of goodness has been gained by promoting and expounding prajñā above to pray for the longevity without bound of our current Emperor. Respectfully we wish that the benevolence of Yao spread widely, rivaling the glorious brightness of the sun and moon; that the virtue of Tang be ever renewed, enduring as long as heaven and earth. For the Empress Dowager, the Empress of the Central Palace, and the imperial relatives within the Great Inner Palace, we humbly pray that they together illuminate the correct cause of prajñā, and all attain the diamond seed-wisdom." He then cited: "King Prasenajit asked the Buddha, 'Is there still conventional truth within ultimate truth? If you say there is, wisdom should not be one; if you say there is not, wisdom should not be two. Regarding the meaning of one and two, what is its meaning?' The Buddha said, 'Great King! In the past, in the presence of Dragon Light Buddha, you once asked about this meaning. Now I have no teaching, and you also have no hearing. With no teaching and no hearing, is this called the meaning of one, or the meaning of two?'" The Master addressed the assembly, saying: "Clearly told, yet people still do not understand; how much less if it were concealed and brought forth today? If someone asks: 'Within Jingshan's ultimate truth is there still conventional truth? If you say there is, wisdom should not be one; if you say there is not, wisdom should not be two. Regarding the meaning of one and two, what is its meaning?' I would only say to him: 'The sovereign is enlightened! The ministers are良 (fine)! This is called the meaning of one, and also called the meaning of two.' Right at such a time, is there still a matter of the transcendent?" After a long pause, he said, "No matter how large, it must arise from the ground; no matter how high, what can be done about heaven? Compassionate assembly, having stood so long, take good care of yourselves." The Abbot of Lingyin struck the gavel again and said, "Carefully contemplate the Dharma of the Dharma King; the Dharma of the Dharma King is like this." He stepped down from the seat.