人天眼目 3.185

3.185

寂音曰。維摩經為壞和合相故。應取揣食。為不受故。應取彼食。以空聚想入於聚落。所見色與盲等。所聞聲與響等。所嗅香與風等。所食味不分別。受諸觸如智證。知諸法如幻相。無自性無他性。本自不生。今則無滅。此不斷聲色墮所繇立也　又曰。須菩提不見佛不聞法。彼外道六師。是汝之師。因其出家。彼師所墮汝亦隨墮。乃可取食。此隨墮之所繇立也　又曰。謗於佛毀於法。不入眾數。終不得滅度。汝若如是。乃可取食。此尊貴墮之所繇立也。予甞觀曹山。其自比六祖無所愧。以其蕩聖凡之情有大方便。南泉曰。三世諸佛不知有。狸奴白牯却知有。乃不如曹山止立一墮字耳。

Jiyin said: The *Vimalakīrti-sūtra* states, 'In order to break through the mark of composite entities, one should take morsel food; in order to have no reception, one should take that food. Entering the village with the perception of an empty settlement: what is seen as form is equal to the blind; what is heard as sound is equal to an echo; what is smelled as fragrance is equal to the wind; what is tasted as flavour is not discriminated; experiencing touches is like the realization of wisdom; knowing all dharmas to be like illusory forms, without self-nature, without other-nature, originally unproduced, and now without cessation.' This is the basis upon which the 'not cutting off sights and sounds fall' was established. It also states, 'Subhūti did not see the Buddha, nor hear the Dharma. Those six non-Buddhist teachers are your teachers; because of them you went forth. Where those teachers fall, you also follow and fall; only then may you take food.' This is the basis upon which the 'following along fall' was established. It also states, 'Slandering the Buddha, disparaging the Dharma, not entering the assembly, and ultimately never attaining extinction—if you are like this, only then may you take food.' This is the basis upon which the 'noble fall' was established. I have often observed Caoshan: he was without shame in comparing himself to the Sixth Patriarch, because his clearing away of sentiments of holy and mundane possessed great expedient means. Nanquan said, 'The Buddhas of the three periods do not know it exists; cats and white oxen, on the contrary, know it exists.' Yet that is not as good as Caoshan simply establishing the single word 'fall'.