佛果圜悟禪師碧巖錄 1.9

1.9

達磨遙觀此土有大乘根器。遂泛海得得而來。單傳心印。開示迷塗。不立文字。直指人心。見性成佛。若恁麼見得。便有自由分。不隨一切語言轉。脫體現成。便能於後頭。與武帝對譚。并二祖安心處。自然見得。無計較情塵。一刀截斷。洒洒落落。何必更分是分非。辨得辨失。雖然恁麼。能有幾人。武帝甞披袈裟。自講放光般若經。感得天花亂墜地變黃金。辨道奉佛。誥詔天下。起寺度僧。依教修行。人謂之佛心天子。達磨初見武帝。帝問。朕起寺度僧。有何功德。磨云。無功德。早是惡水驀頭澆。若透得這箇無功德話。許爾親見達磨。且道。起寺度僧。為什麼都無功德。此意在什麼處。帝與婁約法師傅大士昭明太子。持論真俗二諦。據教中說。真諦以明非有。俗諦以明非無。真俗不二。即是聖諦第一義。此是教家極妙窮玄處。帝便拈此極則處。問達磨。如何是聖諦第一義。磨云。廓然無聖。天下衲僧跳不出。達磨與他一刀截斷。如今人多少錯會。却去弄精魂。瞠眼睛云。廓然無聖。且喜沒交涉。五祖先師甞說。只這廓然無聖。若人透得。歸家穩坐。一等是打葛藤。不妨與他打破漆桶。達磨就中奇特。所以道。參得一句透。千句萬句一時透。自然坐得斷把得定。古人道。粉骨碎身未足酬。一句了然超百億。達磨劈頭與他一拶。多少漏逗了也。帝不省。却以人我見故。再問對朕者誰。達磨慈悲忒殺。又向道不識。直得武帝眼目定動不知落處。是何言說。到這裏有事無事。拈來即不堪。端和尚有頌云。一箭尋常落一鵰。更加一箭已相饒。直歸少室峯前坐。梁主休言更去招。復云。誰欲招。帝不契。遂潛出國。這老漢只得懡㦬。渡江至魏。時魏孝明帝當位。乃此北人種族姓拓跋氏。後來方名中國。達磨至彼。亦不出見。直過少林。面壁九年。接得二祖。彼方號為壁觀婆羅門。梁武帝後問志公。公云。陛下還識此人否。帝曰。不識。且道與達磨道底。是同是別。似則也似。是則不是。人多錯會道。前來達磨是答他禪。後來武帝是對他志公。乃相識之識。且得沒交涉。當時志公恁麼問。且道作麼生祇對。何不一棒打殺。免見搽胡。武帝却供他欵道不識。志公見機而作。便云。此是觀音大士。傳佛心印。帝悔遂遣使去取。好不唧𠺕。當時等他道此是觀音大士傳佛心印。亦好擯他出國。猶較些子。人傳。志公天鑒十三年化去。達磨普通元年方來。自隔七年。何故却道同時相見。此必是謬傳。據傳中所載。如今不論這事。只要知他大綱。且道達磨是觀音。志公是觀音。阿那箇是端的底觀音。既是觀音。為什麼却有兩箇。何止兩箇。成群作隊。時後魏光統律師。菩提流支三藏。與師論議。師斥相指心。而褊局之量。自不堪任。競起害心。數加毒藥。至第六度。化緣已畢。傳法得人。遂不復救。端居而逝。葬於熊耳山定林寺。後魏宋雲奉使。於葱嶺遇師手携隻履而往。武帝追憶。自撰碑文云。嗟夫。見之不見。逢之不逢。遇之不遇。今之古之。怨之恨之。復讚云。心有也。曠劫而滯凡夫。心無也。剎那而登妙覺。且道。達磨即今在什麼處。蹉過也不知。

Bodhidharma observed from afar that in this land there were vessels with the capacity for the Mahāyāna, so he sailed the ocean and came deliberately, solely to transmit the mind-seal, to guide and reveal the way out of delusion, not establishing words and letters, directly pointing to the human mind, seeing one's nature and attaining buddhahood. If you can see it like this, you will have your share of freedom, not being turned about by any words or speech, with your whole being appearing complete. Then later, in facing Emperor Wu in dialogue, as well as where the Second Patriarch pacified his mind, you will naturally be able to see it, cut off in a single stroke without conceptualizing sentiment and dust, entirely free and unhindered. Why should you still distinguish right from wrong, or discriminate gain and loss? Even though it is like this, how many people are capable of it? Emperor Wu once donned a monk's robe and personally lectured on the *Light-Emitting Prajñā Sūtra*, moving heavenly flowers to fall in profusion and the earth to turn into gold. Discriminating the path and revering the Buddha, he issued edicts to the empire to build temples and ordain monks, practicing according to the teachings, so people called him the 'Son of Heaven with a Buddha Mind.' When Bodhidharma first met Emperor Wu, the Emperor asked, 'I have built temples and ordained monks; what merit is there?' Bodhidharma said, 'No merit.' This was already pouring foul water straight over his head. If you can penetrate this phrase 'no merit', I grant that you personally see Bodhidharma. But tell me: building temples and ordaining monks—why is there no merit at all? Where does the meaning of this lie? The Emperor, along with Dharma Master Louyue, Mahāsattva Fu, and Crown Prince Zhaoming, debated the two truths of the ultimate and the conventional. According to what is stated in the teachings, the conventional truth explains that phenomena are not non-existent; the ultimate truth explains that phenomena are not existent. The non-duality of the ultimate and the conventional is precisely the ultimate meaning of the holy truth. This is the utmost marvel and profoundest reach of the doctrinal schools. The Emperor then brought up this ultimate standard to ask Bodhidharma, 'What is the ultimate meaning of the holy truth?' Bodhidharma said, 'Vast and void, with nothing holy.' The patch-robed monks of the world cannot jump out of this. Bodhidharma cut through it for him in a single stroke. How many people today misunderstand, instead playing with their clever spirits, staring wide-eyed and saying, 'Vast and void, with nothing holy'? Fortunately, it has nothing to do with it! My late teacher Wuzu once said, 'Just this "vast and void, with nothing holy"—if one can penetrate it, one goes home and sits securely.' Though it is all tangling with vines, it does no harm to break through the lacquer bucket for them. Bodhidharma was extraordinary in this regard. Therefore it is said: 'Penetrate one phrase, and a thousand phrases, ten thousand phrases are penetrated all at once.' Naturally you can sit firmly and hold steady. An ancient said, 'Grinding bones and shattering the body would not suffice to repay it; one phrase clearly understood surpasses ten billion.' Bodhidharma gave him a thrust right at the start; how many openings were leaked! The Emperor did not realize, and because of his view of self and other, he asked again, 'Who is facing me?' Bodhidharma was exceedingly compassionate, and said to him again, 'I do not know.' This caused Emperor Wu's eyes to freeze, not knowing where it landed. What kind of talk is this? Coming to this point, whether there is a matter or no matter, whenever it is picked up, it cannot be handled. Master Duan had a verse that said: / 'A single arrow usually brings down an eagle; / Adding one more arrow was already showing mercy. / Directly returning to sit before the peak of Shaoshi, / The Lord of Liang should cease speaking of inviting him again.' / He also said, 'Who wishes to invite him?' The Emperor was not receptive, so [Bodhidharma] secretly left the country. This old fellow could only be chagrined, crossing the river into Wei. At that time, Emperor Xiaoming of the Northern Wei occupied the throne; he was of the Tuoba clan from the northern peoples, which only later came to be called the Central Plains. When Bodhidharma arrived there, he did not come forth to see him either; he went straight past Shaolin, gazing at the wall for nine years, receiving the Second Patriarch. People there called him the 'Wall-Gazing Brahmin.' Later, Emperor Wu of Liang asked Master Zhi; Zhi said, 'Does Your Majesty still know this person?' The Emperor said, 'I do not know.' But tell me, is this the same as or different from what Bodhidharma said? It appears similar, but it is not. Many people mistakenly think that earlier Bodhidharma answered him with Chan, while later Emperor Wu replied to Master Zhi with ordinary acquaintance. Fortunately, it has nothing to do with that! At that time, when Master Zhi asked like that, tell me, how should one reply? Why not kill him with a single blow of the staff, saving him from being deceived? Emperor Wu, however, gave his testimony, saying, 'I do not know.' Master Zhi acted according to the dynamic and said, 'This is the Great Being Guanyin, transmitting the Buddha's mind-seal.' The Emperor regretted it and sent an envoy to fetch him. How clumsy! At that time, when he waited for him to say 'This is the Great Being Guanyin transmitting the Buddha's mind-seal,' it would also have been fine to banish him from the country, which would still have been a bit better. People recount that Master Zhi passed away in the thirteenth year of Tianjian, while Bodhidharma arrived only in the first year of Putong; they were separated by seven years, so why is it said they met at the same time? This must be an erroneous account. According to what is recorded in the biographies, we will not discuss this matter now; one only needs to know the general outline. But tell me, is Bodhidharma Guanyin, or is Master Zhi Guanyin? Which one is the real Guanyin? Since it is Guanyin, why are there two? Why stop at two? They form flocks and herds! At that time, Vinaya Master Guangtong and Tripiṭaka Master Bodhiruci of the Later Wei debated with the Master; the Master refuted appearances and pointed to the mind. But their narrow capacities could not bear it, and they vied with each other to harbor murderous intentions, repeatedly administering poison to him. When it reached the sixth time, his conditions for converting others were finished, and having found the right person to transmit the Dharma, he did not seek a remedy, but sat upright and passed away, being buried at Dinglin Monastery on Mount Xiong'er. Later, Song Yun of the Northern Wei served as an envoy and met the Master on the Congling Mountains, walking with a single shoe in hand. Emperor Wu reminisced and personally composed an inscription, saying, 'Alas! To see him and not see; to meet him and not meet; to encounter him and not encounter! Now and of old, how I lament and regret it!' He also praised him, saying, 'If the mind exists, one lingers as an ordinary being for kalpas; if the mind is non-existent, one ascends to marvelous awakening in an instant.' But tell me, where is Bodhidharma right now? You pass him by without even knowing.