佛果圜悟禪師碧巖錄 10.48

10.48

肅宗皇帝。在東宮時。已參忠國師。後來即位。敬之愈篤。出入迎送躬自捧車輦。一日致箇問端來。問國師云。如何是十身調御。師云。檀越踏毘盧頂上行。國師平生。一條脊梁骨硬如生鐵。及至帝王面前。如爛泥相似。雖然答得廉纖。却有箇好處。他道。爾要會得。檀越須是向毘盧頂𩕳上行始得。他却不薦。更道。寡人不會。國師後面。忒殺郎當落草。更注頭上底一句云。莫錯認自己清淨法身。所謂人人具足。箇箇圓成。看他一放一收。八面受敵。不見道。善為師者。應機設教。看風使帆。若只僻守一隅。豈能回互。看他黃檗老善能接人。遇著臨濟。三回便痛施六十棒。臨濟當下便會去。及至為裴相國。葛藤忒殺。此豈不是善為人師。忠國師善巧方便。接肅宗帝。蓋為他有八面受敵底手段。十身調御者。即是十種他受用身。法報化三身。即法身也。何故報化非真佛。亦非說法者。據法身。則一片虛凝。靈明寂照。太原孚上座。在揚州光孝寺。講涅槃經。有游方僧。即夾山典座。在寺阻雪。因往聽講。講至三因佛性三德法身。廣談法身妙理。典座忽然失笑。孚乃目顧。講罷令請禪者問云。某素智狹劣。依文解義。適來講次。見上人失笑。某必有所短乏處。請上人說。典座云。座主不問。即不敢說。座主既問。則不可不言。某實是笑座主不識法身。孚云。如此解說。何處不是。典座云。請座主更說一遍。孚曰。法身之理。猶若太虛。竪窮三際。橫亘十方。彌綸八極。包括二儀。隨緣赴感。靡不周遍。典座曰。不道座主說不是。只識得法身量邊事。實未識法身在。孚曰。既然如是。禪者當為我說。典座曰。若如是。座主暫輟講旬日。於靜室中端然靜慮。收心攝念。善惡諸緣一時放却。自窮究看。孚一依所言。從初夜至五更。聞鼓角鳴。忽然契悟。便去叩禪者門。典座曰。阿誰。孚曰某甲。典座咄曰。教汝傳持大教。代佛說法。夜半為什麼。醉酒臥街。孚曰。自來講經。將生身父母鼻孔扭揑。從今日已後。更不敢如是。看他奇特漢。豈只去認箇昭昭靈靈。落在驢前馬後。須是打破業識。無一絲毫頭可得。猶只得一半在。古人道。不起纖毫修學心。無相光中常自在。但識常寂滅底。莫認聲色。但識靈知。莫認妄想。所以道。假使鐵輪頂上旋。定慧圓明終不失。達磨問二祖。汝立雪斷臂。當為何事。祖曰。某甲心未安。乞師安心。磨云。將心來。與汝安。祖曰。覓心了不可得。磨曰。與汝安心竟。二祖忽然領悟。且道。正當恁麼時。法身在什麼處。長沙云。學道之人不識真。只為從前認識神。無量劫來生死本。癡人喚作本來人。如今人只認得箇昭昭靈靈。便瞠眼努目弄精魂。有什麼交涉。只如他道莫認自己清淨法身。且如自己法身。爾也未夢見在。更說什麼莫認。教家以清淨法身為極則。為什麼却不教人認。不見道。認著依前還不是咄。好便與棒。會得此意者。始會他道莫認自己清淨法身。雪竇嫌他老婆心切。爭奈爛泥裏有刺。豈不見洞山和尚接人有三路。所謂玄路鳥道展手。初機學道。且向此三路行履。僧問師。尋常教學人行鳥道。未審如何是鳥道。洞山云。不逢一人。僧云。如何行。山云。直須足下無私去。僧云。只如行鳥道。莫便是本來面目否。山云。闍黎因什麼顛倒。僧云。什麼處是學人顛倒處。山云。若不顛倒。為什麼認奴作郎。僧云。如何是本來面目。山云。不行鳥道。須是見倒這般田地。方有少分相應。直下打疊教削迹吞聲。猶是衲僧門下。沙彌童行見解在。更須回首塵勞。繁興大用始得。雪竇頌云。

When Emperor Suzong was in the Eastern Palace, he had already studied under National Teacher Zhong. Later, upon ascending the throne, his reverence grew even deeper; whenever the master entered or departed, the Emperor personally escorted him and held his carriage. One day he posed an inquiry, asking the National Teacher: "What is the tamer of the ten bodies?" The master said: "Patron, walk atop the head of Vairocana!" Throughout his life, the National Teacher possessed a backbone as hard as pig iron, yet before the sovereign, he seemed like soft mud. Although his answer was minute and fine, it had its merit: he meant, "If you wish to understand, Patron, you must walk right atop the crown of Vairocana's head before you can." But the Emperor did not catch it, and further said: "We do not understand." Afterward, the National Teacher became exceedingly sloppy, descending into the weeds, and added a gloss to the phrase above, saying: "Do not mistakenly identify your own pure Dharma body." As it is said, everyone is fully equipped, and each is entirely complete. Look at his letting go and gathering up, facing enemies on all eight sides! Have you not heard: "One who is skilled as a teacher sets up teachings according to the dynamic, trimming sails according to the wind"? If one stubbornly holds to a single corner, how could one effect interpenetration? Look at old Huangbo: he was skilled at receiving people; encountering Linji, on three occasions he gave him a painful thrashing of sixty blows of the staff, and Linji understood then and there. Yet when dealing with Prime Minister Pei, he became exceedingly entangled in vines. Is this not being skilled as a teacher? National Teacher Zhong used skillful means to receive Emperor Suzong simply because he possessed the methods to face enemies on all eight sides. As for "the tamer of the ten bodies," these are the ten kinds of other-enjoyment bodies. The three bodies—Dharma, reward, and transformation—are just the Dharma body. Why? Because the reward and transformation bodies are not the true Buddha, nor are they the preachers of the Dharma. As for the Dharma body, it is a single expanse of vacant stillness, luminous, clear, serene, and shining. Senior Monk Fu of Taiyuan was lecturing on the Nirvāṇa Sūtra at Guangxiao Temple in Yangzhou. There was an itinerant monk—none other than the cook of Jiashan—who was snowbound at the temple and went to listen to the lecture. When the lecture reached the three causes of buddha-nature and the three virtues of the Dharma body, speaking at length on the wonderful principle of the Dharma body, the cook suddenly burst out laughing. Fu glanced at him. When the lecture was over, he invited the Chan monk in and asked: "My wisdom has always been shallow and inferior; I merely explain the meaning according to the text. Just now during the lecture, I saw your reverence laugh. I must have had some deficiency; I invite your reverence to explain." The cook said: "Had the lecturer not asked, I would not dare speak; since you have asked, I cannot remain silent. I was truly laughing that the lecturer does not know the Dharma body." Fu said: "Explaining it this way, where is it not correct?" The cook said: "Please, lecturer, explain it once more." Fu said: "The principle of the Dharma body is like the great void: vertically it exhausts the three periods of time, horizontally it spans the ten directions, enveloping the eight limits and encompassing the two forms; according with conditions, it responds to stimuli, everywhere completely pervasive." The cook said: "I do not say the lecturer's explanation is wrong; you merely know what pertains to the scope of the Dharma body, but you truly do not yet know the Dharma body itself." Fu said: "Since it is like this, Chan practitioner, please explain it for me." The cook said: "If so, lecturer, suspend your lectures for ten days; sit upright in quiet contemplation in a quiet room, collect your mind and gather your thoughts, let go of all conditions of good and evil all at once, and investigate it thoroughly for yourself." Fu did exactly as told. From the first watch until the fifth watch, upon hearing the sounding of the drums and horns, he suddenly attained realization. He immediately went and knocked on the Chan monk's door. The cook said: "Who is it?" Fu said: "It is I." The cook scolded him: "I told you to uphold the great teaching and preach the Dharma on behalf of the Buddha! Why are you lying drunk in the street in the middle of the night?" Fu said: "Until now, whenever I lectured on the sūtras, I was twisting and pinching the nostrils of the parents who gave me birth; from this day forward, I will never dare do so again." Look at this extraordinary fellow! Did he merely recognize a luminous and knowing consciousness, falling behind donkeys and horses? One must smash karmic consciousness until not a single hair-tip can be found—and even then one has attained only half of it. The ancients said: "Without giving rise to the slightest thought of cultivation and study, within the markless light one is always naturally at ease." Only recognize what is constantly tranquil and extinct, and do not identify with sounds and forms; only recognize luminous awareness, and do not identify with false thoughts. Therefore it is said: "Even if an iron wheel revolves on one's head, the perfect clarity of concentration and wisdom is never lost." Bodhidharma asked the Second Patriarch: "Standing in the snow and severing your arm—for what purpose is this?" The Patriarch said: "My mind is not yet at peace; I beg the master to pacify my mind." Bodhidharma said: "Bring me your mind and I will pacify it for you." The Patriarch said: "I have searched for my mind, but it cannot be found at all." Bodhidharma said: "I have pacified your mind for you." The Second Patriarch suddenly had an awakening. Tell me: right at such a moment, where is the Dharma body? Changsha said: "Students of the Way do not recognize the true, / solely because they have always recognized the spirit of consciousness; / the root of birth and death for immeasurable kalpas, / fools call the original person." Nowadays, people only recognize a luminous and knowing consciousness, and then stare wide-eyed, glaring and playing with their spirit. What connection is there? Just as he said: "Do not identify your own pure Dharma body"—well, as for your own Dharma body, you have not even dreamed of it yet; why talk further of 'do not identify'? The doctrinal schools take the pure Dharma body as the ultimate rule; why then did he instruct people not to identify it? Have you not heard: "If you identify it, as before it is not it!" Bah! One ought to strike them with the staff. Only one who understands this intent begins to understand his saying: "Do not mistakenly identify your own pure Dharma body." Xuedou disliked his excessive grandmotherly heart; but what can be done when there are thorns in the soft mud? Have you not seen that Master Dongshan had three paths for receiving people: namely, the mystic path, the bird's path, and extending the hands? Beginners studying the Way should first practice on these three paths. A monk asked the master: "You usually teach students to walk the bird's path; I wonder, what is the bird's path?" Dongshan said: "Not meeting a single person." The monk said: "How does one walk it?" Dongshan said: "One must go without self-interest underfoot." The monk said: "Just as walking the bird's path—could that be the original face?" Dongshan said: "Ācārya, why are you upside down?" The monk said: "Where is my upside-downness?" Dongshan said: "If you are not upside down, why do you mistake a slave for the master?" The monk said: "What is the original face?" Dongshan said: "Not walking the bird's path." One must see thoroughly into such a realm before having a slight share of accord. To clear things away immediately, making one wipe away one's tracks and swallow one's voice, is still merely the understanding of novices and postulants within the gates of patch-robed monks. One must further turn back toward the worldly defilements and flourish with great function before it will do. Xuedou's verse eulogy says: