大慧普覺禪師宗門武庫 1.37

1.37

照覺禪師，自泐潭移虎谿，乃赴王子淳觀文所請。開堂後，百廢並舉，陞堂小參入室無虛日，甞言：「晦堂真淨同門諸老，秖參得先師禪，不得先師道。」師曰：「蓋照覺以平常無事，不立知見解會為道，更不求妙悟，却將諸佛諸祖、德山、臨濟、曹洞、雲門真實頓悟見性法門為建立，《楞嚴經》中所說山河大地皆是妙明真心中所現物，為膈上語亦是建立，以古人談玄說妙為禪，誣誷先聖聾瞽後昆，眼裏無筋皮下無血之流，隨例顛倒恬然不覺，真可憐憫。《圓覺經云》：『末世眾生希望成道無令求悟，唯益多聞增長我見。』又云：『末世眾生雖求善友，遇邪見者未得正悟，是則名為外道種性，邪師過謬非眾生咎。』豈虛語哉。」所以真淨和尚小參云：「今時有一般漢，執箇平常心是道，以為極則。天是天地是地，山是山水是水，僧是僧俗是俗，大盡三十日，小盡二十九，並是依草附木，不知不覺一向迷將去，忽若問他我手何似佛手？便道是和尚手。我脚何似驢脚？便道是和尚脚。人人有箇生緣，那箇是上座生緣？便道某是某州人事。是何言歟？且莫錯會。凡百施為，秖要平常一路子以為穩當，定將去合將去，更不敢別移一步，怕墮落坑塹，長時一似生盲底人行路，一條杖子寸步拋不得，緊把著憑將去。晦堂和尚謂學者曰：『爾去廬山無事甲裏坐地去。』而今子孫門如死灰，良可歎也。」

Chan Master Zhaojue moved from Letan to Huxi, accepting the invitation of Drafter Prince Zichun. After the opening of the hall, all neglected tasks were revived; ascending the hall, informal gatherings, and entering the room occurred without an empty day. He once said, "The elders of the same gate, such as Huitang and Zhenjing, only investigated our late master's Chan, but did not attain our late master's Way." The Master said: "This is because Zhaojue regarded ordinary non-action, not establishing knowledge or understanding, as the Way; he no longer sought wondrous awakening, but instead took the true and sudden awakening and seeing-nature dharma gates of the buddhas, ancestors, Deshan, Linji, Caodong, and Yunmen to be conceptual setups; he regarded what is taught in the Śūraṅgama Sūtra—that the mountains, rivers, and the great earth are all things appearing within the wondrous, luminous true mind—as superficial words and conceptual setups as well; he took the ancients' discussions of the mystery and wondrousness as Chan, slandering the former sages and blinding subsequent generations. Those fellows with no sinews in their eyes and no blood under their skin followed along upside down, placid and unaware, truly pitiful! The Perfect Enlightenment Sūtra says: 'If living beings of the degenerate age wish to accomplish the Way, do not let them seek awakening, for this will only increase much learning and augment self-view.' It also says: 'Although living beings of the degenerate age seek good spiritual friends, if they encounter those with heterodox views and do not attain right awakening, this is termed the lineage of non-Buddhists; the fault lies with the heterodox teachers, not the fault of living beings.' How could these be empty words? Therefore, Master Zhenjing said in an informal gathering: 'Nowadays there is a sort of fellow who clings to "ordinary mind is the Way" as the ultimate standard. Heaven is heaven, earth is earth, mountains are mountains, waters are waters, monks are monks, laypeople are laypeople; large months have thirty days, small months have twenty-nine days—these are all clinging to grass and attaching to trees, drifting along in complete delusion without awareness. If someone suddenly asks them, "How does my hand resemble a buddha's hand?", they immediately say, "It is the master's hand." "How does my foot resemble a donkey's foot?", they immediately say, "It is the master's foot." "Everyone has a place of birth; which is your place of birth, Venerable?", they immediately say, "I am a person of such-and-such prefecture." What kind of words are these? Do not misunderstand! In all their actions, they only seek the ordinary single path as safe; they solidify it and conform to it, not daring to take another step for fear of falling into a pit or trench, always like a person blind from birth walking the road, unable to cast aside their staff for a single step, gripping it tightly and leaning upon it. Master Huitang said to students: "Go sit in the armor of doing nothing on Mount Lu." Today their descendants are like dead ashes; it is truly lamentable!'"