佛祖歷代通載 14.8

14.8

七月。宰相杜鴻漸。出撫巴蜀。至益州遣使詣白崖山請禪師無住入城問法曰。弟子聞今和上說無憶無念莫妄三句法門。未審此三句是一是三。無住曰。無憶名戒。無念名定。無妄名慧。然一心不生則具戒定惠。非一非三也。曰後句妄字莫非從心否。無住曰。從女者是。曰有據否。無住曰。法句經云。若起精進心是妄非精進。若能心不妄精進無有涯。又問。師還以三句接人否。對曰。初心學人還令息念澄停識浪清水影現。悟無念體寂滅現前。無念亦不立也。時庭樹鵶鳴。公曰。師還聞否。曰聞。鵶去矣。又問。師今聞否。曰聞。公曰。鵶去無聲。云何言聞。無住顧四眾曰。正法難聞。各宜諦聽。聞與不聞非關聞性。本來不生今亦不滅。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性不隨聲生不隨聲滅。悟此聞性則免聲塵流轉。乃至色香味觸亦復如之。當知聞無生滅聞無去來。公與僚屬喜躍稱善。又問。弟子頃著起信論疏二卷。得名解佛法否。曰夫造疏皆用心思量分別。但可著成傳益初學。據論云。知一切法從本以來離言說相離文字相離心緣相畢竟平等無有變異。唯是一心故名真如。今相公著言說相著名字相著心緣相。既著種種相。何由體解佛法。公稽首曰。師今從理確論。合心地法門實不思議。然何由得不生不滅契解脫去答曰。見境心不起名不生。不生即不滅。既無生滅即不被前塵所縛。當處解脫。公曰。何謂識心見性。答曰。一切學道人隨念流浪。蓋為不識真心不見本性。真心者。念生亦不順生。念滅亦不依寂。不來不去不定不亂。不取不舍不沈不浮。無為無相活鱍鱍平常自在。此心體畢竟不可得。無可知覺。觸目皆如。無非見性也。鴻漸由是棲心禪悅。嘗有詩云。長願追禪理安能揖化源。晚以疾辭宰相。釋位三日而薨。臨終沐浴儼朝服加僧伽黎剃鬚髮而逝。遺命依沙門法葬。

In the seventh month, Chancellor Du Hongjian went out to pacify Bashu. Upon arriving in Yizhou, he dispatched an envoy to Mount Baiya to invite Chan Master Wuzhu to enter the city to ask about the Dharma, saying: "This disciple hears that the venerable monk now expounds the three-phrase Dharma door of 'no-recollection, no-thought, and do not be deluded'. I do not yet know whether these three phrases are one or three." Wuzhu said: "No-recollection is called morality; no-thought is called concentration; do not be deluded is called wisdom. Yet when the single mind does not arise, it is endowed with morality, concentration, and wisdom—it is neither one nor three." [Du] asked: "Is the character wang (deluded) in the last phrase written with the 'heart' radical?" Wuzhu said: "The one with the 'female' radical [妄] is correct." [Du] asked: "Is there an authority for this?" Wuzhu said: "The Dharmapada says: 'If you give rise to an energetic mind, that is false and not energetic; if your mind can be free of falsehood, your energy will have no bounds.'" [Du] asked again: "Does the master still use these three phrases to receive people?" He replied: "For beginning students, I still have them still their thoughts, calm the waves of consciousness, and let the clear water reflect the shadow; when they awaken to the substance of no-thought, nirvanic extinction appears before them, and even no-thought is not established." At that time, a crow cawed in a courtyard tree. The Duke said: "Does the master still hear it?" He said: "I hear it." The crow flew away. [Du] asked again: "Does the master hear it now?" He said: "I hear it." The Duke said: "The crow is gone and there is no sound; why do you say you hear it?" Wuzhu looked around at the fourfold assembly and said: "The true Dharma is difficult to hear; each of you should listen attentively. Hearing or not hearing is not concerned with the nature of hearing. Originally unproduced, now it is also unceasing. When there is sound, the sound-dust arises on its own; when there is no sound, the sound-dust ceases on its own. But this nature of hearing does not arise with sound, nor does it cease with sound. Awaking to this nature of hearing, one is freed from wandering among sound-dust; and so it is with forms, smells, tastes, and tangibles as well. You should know that hearing has no production or cessation; hearing has no coming or going." The Duke and his subordinates leapt for joy and praised it. [Du] asked again: "This disciple recently composed a two-fascicle commentary on the Awakening of Faith; can it be called an understanding of the Buddha-dharma?" [Wuzhu] said: "Now, composing a commentary all uses the mind to deliberate and discriminate; it can only be completed to benefit beginners. According to the treatise: 'Know that all dharmas from the beginning are free from the marks of verbal expression, free from the marks of words, and free from the marks of mental conditioning; they are ultimately equal, without change, and are only the one mind, hence named Suchness.' Now, your lordship clings to the marks of verbal expression, clings to the marks of names, and clings to the marks of mental conditioning. Clinging already to diverse marks, how could you personally understand the Buddha-dharma?" The Duke bowed his head and said: "The master now speaks decisively from principle; it accords with the Dharma door of the mind-ground and is truly inconceivable. Yet by what means can one attain non-production and non-cessation and accord with liberation?" He answered: "When seeing objects, the mind not arising is called non-production; non-production is non-cessation. Having neither production nor cessation, one is not bound by external sensory dust, and is liberated right where one is." The Duke said: "What is meant by recognizing the mind and seeing the nature?" He answered: "All students of the Way wander according to thoughts because they do not recognize the true mind and do not see the original nature. As for the true mind: when thought arises, it does not follow arising; when thought ceases, it does not depend on stillness. It neither comes nor goes, is neither fixed nor disordered, neither grasps nor abandons, neither sinks nor floats. Free of conditioned action and free of marks, lively and sprightly, ordinary and at ease—the substance of this mind is ultimately unobtainable, cannot be known or perceived, yet whatever meets the eye is Suchness; there is nothing that is not seeing the nature." From this, Hongjian settled his mind in the joy of Chan. He once had a poem saying: "I constantly wish to pursue the principles of Chan; / How can I bow before the source of transformation?" In his late years, he resigned as Chancellor on account of illness, and passed away three days after relinquishing his office. Facing his end, he bathed, solemnly donned court attire with a saṃghāṭī added over it, shaved his beard and hair, and passed away. His testamentary instructions directed that he be buried according to the method for śramaṇas.