黃檗山斷際禪師傳心法要 1.16

1.16

問如何是世諦。師云。說葛藤作什麼。本來清淨何假言說問答。但無一切心即名無漏智。汝每日行住坐臥一切言語。但莫著有為法。出言瞬目盡同無漏。如今末法向去。多是學禪道者皆著一切聲色。何不與我心心同虛空去。如枯木石頭去。如寒灰死火去。方有少分相應。若不如是。他日盡被閻老子拷爾在。爾但離却有無諸法。心如日輪常在虛空。光明自然不照而照。不是省力底事。到此之時無棲泊處。即是行諸佛行。便是應無所住而生其心。此是爾清淨法身。名為阿耨菩提。若不會此意。縱爾學得多知。勤苦修行。草衣木食。不識自心盡名邪行。定作天魔眷屬。如此修行。當復何益。志公云。佛本是自心作。那得向文字中求。饒爾學得三賢四果十地滿心。也秖是在凡聖內坐。不見道。諸行無常是生滅法。勢力盡箭還墜。招得來生不如意。爭似無為實相門。一超直入如來地。為爾不是與麼人須要向古人建化門廣學知解。志公云。不逢出世明師。枉服大乘法藥。爾如今一切時中行住坐臥。但學無心。久久須實得。為爾力量小不能頓超。但得三年五年或十年。須得箇入頭處自然會去。為爾不能如是。須要將心學禪學道。佛法有甚麼交涉。故云。如來所說皆為化人。如將黃葉為金止小兒啼。決定不實。若有實得。非我宗門下客。且與爾本體有甚交涉。故經云。實無少法可得。名為阿耨菩提。若也會得此意。方知佛道魔道俱錯。本來清淨皎皎地。無方圓無大小無長短等相。無漏無為無迷無悟。了了見無一物。亦無人亦無佛。大千沙界海中漚。一切聖賢如電拂。一切不如心真實法身。從古至今與佛祖一般。何處欠少一毫毛。既會如是意。大須努力盡今生去。出息不保入息。

A question was asked: "What is conventional truth?" The Master said: "Why speak of entanglements? Fundamentally pure, what need is there for words, questions, and answers? Simply being without any mind whatsoever is called outflow-free wisdom. In your daily walking, standing, sitting, and lying down, and in all your speech, just do not become attached to saṃskṛta dharmas; uttering a word or blinking an eye is then entirely identical with the outflow-free. Nowadays, heading toward the end of the Dharma, most of those who study Chan and the Way are attached to all sounds and sights. Why do you not, along with me, make thought after thought identical to empty space—like dry wood or a cold stone, like cold ashes or a dead fire? Only then will you have a small degree of accord. If you are not like this, on a future day you will all be interrogated and beaten by Old Yama. You need only leave behind all dharmas of being and non-being; then your mind will be like the solar disk constantly in empty space, its brightness naturally shining without having to shine. Is this not an effortless matter? When you reach this point, there is no place to alight; this is to practice the practices of all the Buddhas, which is none other than 'giving rise to this mind without dwelling anywhere.' This is your pure dharma-body, called anuttarā samyaksaṃbodhi. If you do not understand this meaning, then even if you acquire much knowledge through study, practice with diligence and hardship, wear grass clothes, and eat bark, failing to recognize your own mind is entirely called heterodox practice, and you will certainly become a minion of the heavenly Māra. What benefit could there be in practicing like this? Master Zhi said: 'The Buddha is fundamentally made by one's own mind; how could one seek him in written words?' Even if you study and fully master the minds of the three classes of sages, the four fruits, and the ten bhūmis, you are still only sitting within the realm of the ordinary and the sacred. Have you not seen it said: 'All conditioned things are impermanent; they are dharmas of arising and ceasing. When its momentum is spent, the arrow falls back down, bringing about an unwelcome future rebirth. How can that compare to the gate of the asamskṛta true nature, where with a single leap one directly enters the stage of the Tathāgata?' Because you are not such people, you must go to the provisional teachings established by the ancients to broadly study intellectual understanding. Master Zhi said: 'If you do not meet an enlightened master who has transcended the world, you will vainly take the medicine of the Great Vehicle's Dharma.' Now, in all hours, whether walking, standing, sitting, or lying down, just learn no-mind. Over a long time, you must truly attain it. Because your strength is small, you cannot transcend頓 [immediately]; but after three years, five years, or ten years, you are bound to obtain an entry point, and will naturally understand. Because you cannot be like this, you insist on using the mind to study Chan and study the Way; what connection does that have with the Buddha-Dharma? Therefore it is said: 'All that the Tathāgata spoke was meant to transform people, just like using yellow leaves as gold to stop a child's crying; it is definitely not real.' If there were something real to be attained, one would not be a guest of our school. Moreover, what connection does it have with your original essence? Therefore the sūtra says: 'Truly not having the slightest dharma to be attained is called anuttarā samyaksaṃbodhi.' If you can understand this meaning, only then will you know that both the Buddha's path and Māra's path are mistaken. Fundamentally pure and gleaming, it has no characteristics of square or round, large or small, long or short; it is outflow-free, asamskṛta, without delusion, and without awakening. Clearly seeing that there is not a single thing, there are neither humans nor Buddhas. The great chiliocosm's worlds of sand are bubbles in the ocean; all the noble sages are like flashes of lightning. Nothing is as real as the mind's true dharma-body. From antiquity to the present, it is identical with the Buddhas and ancestral masters; where is it lacking by even a single hair? Since you understand this meaning, you must strive with great effort throughout this present life. An exhalation does not guarantee an inhalation."