黃檗山斷際禪師傳心法要 1.7

1.7

九月一日師謂休曰。自達摩大師到中國。唯說一心唯傳一法。以佛傳佛不說餘佛。以法傳法不說餘法。法即不可說之法。佛即不可取之佛。乃是本源清淨心也。唯此一事實。餘二則非真。般若為慧。此慧即無相本心也。凡夫不趣道。唯恣六情乃行六道。學道人一念計生死即落魔道。一念起諸見即落外道。見有生趣其滅。即落聲聞道。不見有生唯見有滅。即落緣覺道。法本不生今亦無滅。不起二見不厭不欣。一切諸法唯是一心。然後乃為佛乘也。凡夫皆逐境生心。心遂欣厭。若欲無境當忘其心。心忘即境空。境空即心滅。若不忘心而但除境。境不可除。秖益紛擾。故萬法唯心。心亦不可得。復何求哉。學般若人不見有一法可得。絕意三乘。唯一真實。不可證得。謂我能證能得。皆增上慢人。法華會上拂衣而去者。皆斯徒也。故佛言。我於菩提實無所得默契而已。凡人臨欲終時。但觀五蘊皆空四大無我。真心無相不去不來。生時性亦不來。死時性亦不去。湛然圓寂心境一如。但能如是。直下頓了。不為三世所拘繫。便是出世人也。切不得有分毫趣向。若見善相諸佛來迎及種種現前。亦無心隨去。若見惡相種種現前。亦無心怖畏。但自忘心。同於法界。便得自在。此即是要節也。

On the first day of the ninth month, the Master said to [Pei] Xiu: 'Since Great Master Bodhidharma arrived in China, he spoke only of One Mind and transmitted only the one dharma, transmitting Buddha by Buddha without speaking of other Buddhas, transmitting dharma by dharma without speaking of other dharmas. The dharma is the dharma that cannot be spoken; the Buddha is the Buddha that cannot be grasped. It is the pure mind of the original source. Only this one thing is real; the other two are not true. Prajñā is wisdom; this wisdom is the characteristic-less original mind. Worldlings do not head towards the Way; indulging only the six passions, they wander in the six destinies. If a practitioner of the Way conceives a single thought of birth-and-death, they fall into the demonic path; if a single thought gives rise to views, they fall into heterodox paths. Seeing that there is arising and heading toward its cessation, one falls into the śrāvaka path. Not seeing that there is arising and only seeing cessation, one falls into the pratyekabuddha path. Dharmas originally do not arise and now also do not cease; do not give rise to the two views, do not be repulsed and do not rejoice. All dharmas are solely One Mind—only then is it the Buddha Vehicle. Worldlings all give rise to mind chasing after objects; the mind then rejoices or is repulsed. If you wish to be without objects, you must forget the mind. When the mind is forgotten, objects are empty; when objects are empty, the mind ceases. If you do not forget the mind and merely eliminate objects, objects cannot be eliminated and it will only add to the confusion. Therefore the ten thousand dharmas are mind-only; mind also cannot be apprehended, so what more is there to seek? Practitioners of prajñā do not see a single dharma to be attained; they cut off all interest in the triyāna. There is only the one real truth, which cannot be realized or attained. Saying "I am able to realize it, I am able to attain it"—all such people possess overweening pride. Those who shook out their robes and departed at the Lotus Assembly were all of this sort. Therefore the Buddha said: "Regarding bodhi, I truly attained nothing; it is simply silent accord." When an ordinary person is about to die, they should merely contemplate that the five aggregates are all empty and the four great elements are without a self. The true mind is without characteristics, neither going nor coming. At birth, nature does not come; at death, nature does not go. Pure, serene, and utterly still, mind and objects are as one. If one can simply be like this, directly and頓 comprehending, unchained by the three periods of time, then one is a person who transcends the world. One must strictly not have the slightest leaning or inclination: if one sees good signs such as Buddhas coming to welcome one, and various manifestations appearing before one, also have no mind to follow along; if one sees evil signs and various manifestations appearing before one, also have no mind to be fearful. Simply forget the mind of oneself, be identical with the dharmadhātu, and you will attain sovereignty. This is the essential crux.'