佛祖歷代通載 15.22

15.22

（十七）　是歲正月百丈懷海禪師示寂。春秋九十有五。師福州長樂人。丱歲離塵三學該鍊。屬馬祖闡化江西。師傾心依附。與西堂智藏禪師同號入室。時馬祖之門會學千百。二大士為角立焉。及祖遷化。師往新吳百丈山居。未期月而玄學之徒四方輻湊。師雖臘高凡作息必與眾同均。甞謂一日不作則一日不食。僧問。如何是大乘頓悟法門。師曰。汝等先歇諸緣休息萬事。善與不善世出世間。一切諸法。莫記憶莫緣念。放捨身心令其自在。心如木石無有辨別。心無所行心地若空。慧日自現如雲開日出相似。名為解脫人。對一切境心無靜亂。不攝不散一切聲色無有滯礙。是非好醜是理非理。諸知見總盡不彼繫縛。處心自在。名初發心菩薩。便登佛地。若垢淨心盡。不住繫縛本住解脫。無一切有為無為縛脫。平等心量。處於生死。其心自在。畢竟不與虛幻塵勞蘊界生死諸入和合。逈然無寄一切不拘去留無礙。往來生死如門開相似。若遇種種苦樂不稱意事。心無退屈。不念名聞衣食。不貪功德利益。不為世法之所滯。心雖親受苦樂不干于懷。麁食接命補破禦寒。兀兀如愚。如聾相似。稍有親分。於生死中廣學知解。求福求智於理無益。即被解境風漂。却歸生死海裏。佛是無求人。求之即乖。理是無求理。求之即失。若取於無求。復同於有求。此法無實無虛。若能一生心如木石相似不為陰界五欲八風之所漂溺。即生死因斷去住自由。僧問。如今受戒身心清淨。已具諸善得解脫否。答曰。少分解脫。未得心解脫。問云何是心解脫。答曰。不求佛不求知解。垢淨情盡。亦不守無求為是。不住盡處。亦不畏地獄苦。不愛天堂樂。一切法不拘。始名為解脫無礙。汝莫言有少分戒善。將為便了。有河沙無漏戒定慧門。都未涉一毫在。努力猛作。莫待耳聾眼暗頭白面皺。老苦及身眼中流淚。心裏慞惶未有去處。到恁麼時。整理手脚不得也。縱有福智多聞。都用不著。為緣念諸境不知返照復不見佛道。一生所有惡業悉現於前。變為好境。隨所見重處受生。都無自由分。龍畜良賤亦總未定。問如何得自由。答曰。如今對五欲八風情無取捨。垢淨俱亡。如日月在空。不緣而照。亦如香象截流而過。更無疑滯。此人天堂地獄所不能攝也。凡讀經看教。皆須宛轉切就自己。但是一切言教只明如今覺性自己。俱不被一切有無諸法境轉。是名導師。能照破一切有無境法。是名金剛。即有自由獨立分。若不能恁麼。縱令誦得十二韋陀經。只成增上慢。却是謗佛。不是修行。讀經看教若准世間。是好善事。若向明眼人邊數此。是壅塞人。十地之人脫不去。流入生死河。但不用求覓知解語言義句。離一切有無諸法。透過三句外。自然與佛無差。既自是佛。何患佛不解語。只恐不是佛。被一切有無諸法轉。不得自由是以理未立。先有福智載去。知賤使貴。不如於理先立後有福智。臨時作得主。握土為金。變海水為酥酪。破須彌山為微塵。於一義作無量義。於無量義作一義。師每說法竟大眾下堂。乃召之。大眾回首。師云。是什麼。諸方目為百丈下堂句。

(17) In the first month of this year, Chan Master Baizhang Huaihai passed away at the age of ninety-five. The Master was a man of Changle in Fuzhou. From his youth he left the dust behind, becoming thoroughly seasoned in the three trainings. When Mazu was expounding the transformation in Jiangxi, the Master inclined his heart to rely upon him, and together with Chan Master Xitang Zhizang, was titled an 'enterer of the chamber.' At that time, hundreds and thousands gathered to study at Mazu's gate, and the two Great Beings stood like horn-tips among them. When the Patriarch transformed and departed, the Master went to Mount Baizhang in Xiwu to dwell. In less than a month, students of the mysterious converged from the four quarters like spokes to a hub. Although the Master was advanced in monastic age, in all work and rest he invariably shared equally with the assembly. He once said, 'A day without work is a day without food.' A monk asked, 'What is the Great Vehicle's Dharma-gate of sudden awakening?' The Master said: 'You must first put all conditions to rest, ceasing all affairs. Good and non-good, mundane and supramundane—as for all phenomena, do not remember them and do not grasp at them in thought. Cast away body and mind, letting them be at ease. Let the mind be like wood and stone, without differentiation. Let the mind have nowhere to go; if the mind-ground is like emptiness, the sun of wisdom will naturally appear, like the sun coming out when the clouds disperse. This is called a liberated person. Facing all objects, the mind is without quietude or disturbance; it neither gathers nor scatters, and has no obstruction before any sound or form. Right and wrong, good and ugly, principle and non-principle—all knowledges and views are completely exhausted, and one is not bound by them. Abiding with an unobstructed mind, one is called a newly resolved bodhisattva, immediately ascending to the buddhabhūmi. If the mind of defilement and purity is exhausted, not abiding in bondage and fundamentally abiding in liberation, there is no bondage or liberation of all conditioned and unconditioned things. With an equal measure of mind, one abides in birth and death with the mind at ease. Ultimately one does not join together with illusory defilement, aggregates, realms, birth and death, or the various sense bases. Far elevated and without reliance, unconstrained by anything, going and staying are without obstruction; coming and going in birth and death is like a door swinging open. If one encounters various kinds of pain and pleasure or disagreeable things, the mind does not shrink back. One does not think of fame, reputation, clothing, or food, does not crave merit or benefit, and is not hindered by worldly phenomena. Even though the mind personally undergoes pain and pleasure, they do not concern the breast. One takes coarse food to preserve life and patches clothes to ward off cold. One is dull like a fool, like a deaf person. Only then is there some small measure of intimacy. Widely studying knowledge and understanding within birth and death, seeking merit and seeking wisdom, is of no benefit to principle; one is simply drifted away by the winds of cognitive objects and swept back into the ocean of birth and death. The Buddha is a person of no-seeking; to seek him is immediately to go astray. Principle is a principle of no-seeking; to seek it is immediately to lose it. If you grasp at no-seeking, you are again identical to seeking. This Dharma is neither real nor illusory. If you can make the mind throughout a lifetime like wood and stone, not drifted away or drowned by the aggregates, realms, the five desires, and the eight winds, then the causes of birth and death are cut off, and coming and going are free.' A monk asked, 'Now, receiving the precepts with body and mind pure, already equipped with all virtues, does one attain liberation or not?' He answered, 'A minor share of liberation, but not yet liberation of mind.' [The monk] asked, 'What is liberation of mind?' He answered, 'Not seeking the Buddha, not seeking knowledge and understanding, the feelings of defilement and purity exhausted, yet not holding to no-seeking as correct; not abiding where [all is] exhausted; also not fearing the pains of hell, not loving the pleasures of heaven; unconstrained by any phenomena—only this is called liberation without hindrance. Do not say that having a minor share of moral virtue makes you complete! There are doors of undefiled morality, concentration, and wisdom like the sands of the Ganges, none of which you have touched in the slightest. Exert yourself vigorously! Do not wait until your ears are deaf, eyes dim, hair white, and face wrinkled—when the pains of old age reach your body, tears flow from your eyes, and your heart is panicking with nowhere to go. When it comes to such a time, you will not be able to arrange your hands and feet. Even if you have merit, wisdom, and broad learning, none of it will be of any use. Because you grasp at objects in thought and do not know how to reflect back, and moreover do not see the Buddha Path, all the evil karma of a lifetime will appear before you, transforming into alluring realms; according to where what you see is heavy, you will take birth, having no share of freedom whatsoever. Whether as a dragon, a beast, noble, or base is completely undecided.' [The monk] asked, 'How does one attain freedom?' He answered, 'Now, facing the five desires and eight winds, feelings have no taking or relinquishing; defilement and purity are both obliterated. Like the sun and moon in space, shining without dependence; also like a fragrant elephant cutting across the stream and crossing over, without any further hesitation or delay—such a person cannot be gathered in by heaven or hell. Whenever reading sūtras and looking at teachings, all must be adapted and brought home to oneself. All spoken teachings merely illuminate the self of present awareness; neither is swayed by any phenomena of being or non-being. This is called a Guide. Being able to illuminate and shatter all objects and phenomena of being or non-being is called the Adamantine. Then one has a share of freedom and independence. If you cannot be like this, even if you can recite the twelve Vedas, it will only become superior conceit, which is rather slandering the Buddha and not cultivation. Reading sūtras and looking at teachings, judged by worldly standards, is a fine and good affair. But if you enumerate these before a person of clear sight, this is an obstructed person. A person of the tenth ground cannot escape this and flows into the river of birth and death. Only do not seek knowledge, understanding, language, or semantic phrases; separate from all phenomena of being and non-being, penetrate beyond the three phrases, and naturally you will not differ from the Buddha. Since you yourself are the Buddha, why worry that the Buddha does not understand words? Only fear that you are not the Buddha and are swayed by all phenomena of being and non-being, unable to attain freedom. Therefore, if before principle is established one is first carried away by merit and wisdom, it is knowing how to make the base employ the noble. It is better to first establish principle and have merit and wisdom afterward; when the time comes, one can be the master, grasping earth to make gold, turning seawater into butter and ghee, breaking Mount Sumeru into fine dust, making measureless meanings out of a single meaning, and making a single meaning out of measureless meanings.' Whenever the Master finished expounding the Dharma and the great assembly was descending from the hall, he would call out to them. The assembly would turn their heads, and the Master would say, 'What is it?' The various quarters termed this 'Baizhang's phrase upon descending the hall.'