佛祖歷代通載 14.40

14.40

六年石頭希遷禪師示寂。師得法於清原。天寶中居衡山南寺。寺東有石其狀如臺。乃結菴其上。時號石頭和尚。南嶽鬼神多見身聽法。師皆與之授戒。大曆中江西主大寂。湖南主石頭。往來憧憧並湊二大士之門。嘗示眾曰。吾之法門先佛傳授。不論禪定精進。唯達佛之知見。即心即佛心佛眾生菩提煩惱名異體一。汝等當知自己心靈。體離斷常性非垢淨。湛然圓滿凡聖齊同。應用無方離心意識。三界六道唯自心現。水月鏡像豈有生滅。汝等知之無所不備。師初閱肇論云。會萬物為己者。其唯聖人乎。遂豁然曰。聖人無已靡所不已。因著參同契。其辭曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事元是迷。契理亦非悟。門門一切境。回互不回互。回而更相涉。不爾依位住。色本殊質像。聲元無樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌醎醋。然依一一法。依根葉分布。本末須歸宗。尊卑用其語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相覩。明暗各相對。比如前後步。萬物自有功。當言用及處。事存函蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非遠近。迷隔山河固。謹白參玄人。光陰莫虛度。

In the sixth year, Chan Master Shitou Xiqian demonstrated nirvāṇa. The master obtained the Dharma from Qingyuan. During the Tianbao era, he resided at the South Monastery on Mount Heng. East of the monastery was a rock shaped like a terrace; he thereupon built a hut upon it, and at that time was called 'the monk on the rock' (Shitou Heshang). The ghosts and spirits of Nanyue often manifested their forms to listen to the Dharma, and the master bestowed the precepts upon all of them. During the Dali era, Jiangxi was presided over by Daji (Mazu), and Hunan was presided over by Shitou; people came and went in a ceaseless flow, gathering at the gates of these two great beings. He once instructed the assembly, saying: 'My Dharma-gate was transmitted from former Buddhas; it does not discuss dhyāna concentration or vigorous advancement, but solely penetrating the Buddha's knowledge and vision. Mind is Buddha; mind, Buddha, sentient beings, bodhi, and defilement have different names but one essence. You all should know your own mental spirit: its essence is free from annihilation and permanence, its nature is neither defiled nor pure, clear and fully round, identical in ordinary people and sages. Its functions are without fixed direction, free from mind, intellect, and consciousness. The three realms and six destinies appear only from your own mind; like the moon in water or an image in a mirror, how could they have arising and ceasing? Once you know this, nothing is lacking.'
When the master first read the Zhao lun, which says, 'One who unifies the ten thousand things as oneself—is that not only the sage?', he was suddenly enlightened and said, 'The sage has no self, yet there is nothing that is not himself.' Thereupon he composed the Cantongqi (Harmony of Difference and Sameness), the text of which says:
'The mind of the Great Immortal of the land of India / Was secretly transmitted between East and West. / Human faculties may be sharp or dull, / But in the Way there is no Northern or Southern ancestor. / The spiritual source shines clear and bright; / Its branching streams flow in the dark. / Grasping at phenomena is fundamentally delusion; / Yet according with principle is still not enlightenment. / Each and every realm of the sense gates / Merges and does not merge: / Merging, they further interact; / Otherwise, they remain in their places. / Forms originally differ in quality and appearance; / Sounds fundamentally lack pleasant and painful. / The dark joins the words of superior and middle; / The bright distinguishes the clear and turbid phrases. / The four great elements return of themselves to their nature, / Just as a child finds its mother: / Fire is hot, wind moves and sways, / Water is wet, and earth is firm. / Eyes [see] form, ears [hear] sounds, / The nose [smells] fragrances, the tongue [tastes] salt and sour. / Yet according to each individual dharma, / They spread out from the root to the leaves. / The trunk and branches must return to the source; / Superior and base use their proper words. / Within brightness there is darkness— / Do not encounter it as darkness! / Within darkness there is brightness— / Do not behold it as brightness! / Brightness and darkness face each other, / Like stepping forward and backward. / The ten thousand things have their own function, / Which should be spoken of according to their use and place. / Phenomena exist like box and lid fitting together; / Principle accords like arrow tips meeting in mid-air. / Hearing the words, you must understand the source; / Do not set up standards of your own. / If you do not understand the Way before your eyes, / How will you know the path as you walk? / Advancing a step is not a matter of near or far; / Delusion separates like mountains and rivers firmly set. / I respectfully say to those who explore the mystery: / Do not waste your time in vain!'