佛祖歷代通載 15.46

15.46

（三十四）　是歲穆宗遣左街僧錄靈阜。齎詔起汾陽無業禪師赴闕。阜至。宣詔畢稽首無業足下。白曰。主上此度恩旨不同。願師起赴。無以他詞固辟也。業笑曰。貧道何德累煩人主。汝可先行。吾即往矣。遂沐浴淨髮。至中夕告門人惠愔等曰。汝曹見聞覺知之性與太虛同壽。不生不滅一切境界。本自空寂無一法可得。迷者為不了故即被境惑。一為境惑流轉不窮。汝等當知心性本自有之。非因造作。猶如金剛不可破壞。一切諸法如影如響。無有實者。故經云。唯此一事實。餘二則非真。常了一切空。無一法當情。是諸佛用心處。汝等勤而行之。言訖端坐而逝。阜回奏其事。帝欽歎久之。嘗有僧問。十二分教流於此土。得道果者非止一二。云何祖師西來別唱玄宗。直指人心見性成佛。只如上代高僧。並淹貫九流洞明三藏。如生肇融叡等。豈得不知佛法耶。師曰。諸佛不曾出世。亦無一法與人。但隨病施方。遂有十二分教。如將蜜果換苦葫蘆。淘汝諸人業根都無實事。神通變化及百千三昧門。化彼天魔外道。福智二嚴為破執有滯空之見。若不會道及祖師意論什麼生肇融叡。如今天下解禪解道如河沙數。說佛說心有百千億。纖塵不去未免輪回。思念不忘盡從沈墜。如斯之類尚不識業果。妄謂上流並他先德。但言觸目無非佛事。舉足皆是道場。原其所習。不如一箇五戒十善凡夫。觀其發言。嫌他二乘十地菩薩。且醍醐上味為世珍奇。遇斯等人翻成毒藥。南山尚不許呼為大乘。學語之流爭鋒唇吻之間。鼓論不根之事。並他先德。誠實苦哉。只如野逸高人。猶解枕流漱石棄其榮祿。亦有安國理民之謀。徵而不起。況我禪宗途路且別。看他古德道人得意之後。茅茨石室向折脚鐺子裏煮飯喫過。三十二十年名利不干懷。財寶不系念。大忘人世隱跡岩叢。君王命而不來。諸侯請而不赴。豈同時輩貪名愛利汩沒世途。如短販人。有少希求而忘大果。十地諸聖玄通佛理。豈不如一个博地凡夫。實無此理。他說法如雲如雨。猶被佛呵見性如隔羅縠。只為情存聖量見在因果。未能逾越聖情過諸影迹。先賢古德碩學高人。博達古今洞明教網。蓋為識學詮文水乳難辨。不明自理念靜求真。嗟乎得人身者如爪甲上土。失人身者如大地土。良可傷惜。設悟理之者有一知半解。不知是悟中之則入理之門。便謂永脫世累輕忽上流。致使心漏不盡理地不明。空到老死無成虛延歲月。且聰明不能敵生死。乾惠未免輪回。共兄弟論實不論虛。只這口食身衣。盡是欺賢罔聖求得將來。他心惠眼。觀之如飲膿血相似。總須償他始得。阿那个是有道果自然感得他信施來。學般若菩薩不得自謾。如氷凌上行劍刃上走。臨命終時。一毫凡聖情量不盡。纖塵思念不忘。隨念受生。輕重五陰向驢胎馬腹裏託質。泥犁鑊湯裏煮煠一遍了。從前記持憶想見解智慧。都盧一時失却。依前再為螻蟻。從頭又作蚊虻。雖是善因而招惡果。且圖个什麼。兄弟只為貪欲成性。二十五有向脚跟下繫著。無成辨之期。祖師觀此土眾生有大乘根性。惟傳心印指示迷情。得之者即不揀凡之與聖愚之與知。且多虛不如少實。大丈夫兒如今直下休去歇去頓息萬緣。越生死流逈出常格。靈光獨照物累不拘。巍巍堂堂三界獨步。何必身長丈六紫磨金輝項佩圓光廣長舌相。以色見我是行邪道。設有眷屬莊嚴不求自得。山河大地不礙眼光。得大總持一聞千悟。都不希求一飡之直。汝等諸人儻不如是。祖師來至此土非常。有損有益。有益者。千萬人中撈漉一个半个堪為法器。有損者。如前已明。從他依三乘教法修行不妨。却得四果三賢進修之分。所以先德云。了即業障本來空。未了應須償宿債。師憲宗穆宗兩朝。凡三詔不赴。既沒賜諡大達禪師。

(34) In this year, Muzong sent Lingfu, Monastic Registrar of the Left Precinct, bearing an imperial decree to summon Chan Master Wuye of Fenyang to come to court. Fu arrived, proclaimed the decree, bowed down at Wuye's feet, and addressed him: "The sovereign's gracious intention this time is uncommon. I pray that the Master will rise and proceed, and not stubbornly decline on other pretexts." Wuye smiled and said: "What virtue does this impoverished monk possess to trouble the ruler of men repeatedly? You may go first; I shall go presently." Thereupon he bathed and shaved his head. In the middle of the night, he told his disciples Huixiang and others: "The nature of your seeing, hearing, perceiving, and knowing has the same lifespan as great space. Neither arising nor ceasing, all states of mind and environment are fundamentally empty and quiescent, without a single dharma that can be attained. Those who are deluded, failing to comprehend this, are thereby ensnared by phenomena. Once one is ensnared by phenomena, one transmutes in endless saṃsāra. You should know that the mind-nature is fundamentally self-existent, not something produced by conditioned actions; it is like vajra, indestructible. All dharmas are like shadows and echoes; none are real. Thus the sūtra states: 'Only this one matter is real; the other two are not true.' Constantly comprehending that everything is empty, and not allowing a single dharma to engage one's emotions—this is the point where all Buddhas apply their mind. Practice this with diligence." Having spoken these words, he sat upright and passed away. Fu returned and reported this event; the Emperor admired and sighed in awe for a long time. A monk once asked: "The twelve divisions of the teachings have spread to this land, and those who have attained the fruit of the Way are not merely one or two. Why did the Patriarch come from the west and separately proclaim the profound school, pointing directly to the human mind to see one's nature and attain Buddhahood? Just take the eminent monks of former generations: they were thoroughly versed in the Nine Streams and clearly comprehended the Tripiṭaka—such as Sengzhao, Sengrui, Dao-rong, and Sengrui. Could it be that they did not know the Buddhadharma?" The Master said: "The Buddhas never appeared in the world, nor did they give a single dharma to anyone; they merely prescribed remedies in response to illnesses, whence came the twelve divisions of the teachings. It is like exchanging a bitter gourd for sweet fruit: to scour out all your karmic roots, while there is no real thing at all. The supernatural powers, transformations, and hundreds of thousands of gates of samādhi were to convert those heavenly demons and outsiders. The two adornments of merit and wisdom were to crush the views of grasping at existence and being obstructed by emptiness. If you do not understand the Way and the Patriarch's intent, what is the point of speaking of Sengzhao, Sengrui, Dao-rong, and the others? Nowadays, throughout the realm, those who claim to understand Chan and understand the Way are as numerous as the sands of the Ganges; those who speak of the Buddha and speak of the mind number hundreds of thousands of kotis. Yet if a single speck of dust is not removed, they cannot avoid transmigration; if their thoughts are not forgotten, all will fall into perdition. People of this sort do not even understand karmic fruit, yet rashly consider themselves superior and equal to the virtuous masters of old. They merely say that whatever meets the eye is nothing other than Buddhist activity, and every step taken is a bodhimaṇḍa. But if you investigate what they practice, it does not equal that of an ordinary person keeping the five precepts and ten virtues. When you observe their speech, they look down upon the bodhisattvas of the Two Vehicles and the Ten Stages. Moreover, ghee—the finest of flavors—is a worldly rarity, yet upon meeting such people, it turns into poison. Nanshan would not even allow calling them followers of the Mahāyāna. Those who parrot words contend with their lips and tongues, stirring up ungrounded debates and equating themselves with the virtuous masters of old—how truly lamentable! Consider those aloof recluses of old: even they understood how to pillow their heads on streams and rinse their mouths with rocks, renouncing honor and emoluments; though they had schemes for pacifying the country and governing the people, when summoned they would not arise. How much more so should it be in our Chan school, whose path is quite distinct! Look at the ancient virtuous practitioners: after attaining the realization, they dwelt in thatched cottages and stone caves, boiling their food in broken-legged pots for twenty or thirty years, without fame or gain concerning their hearts, and without wealth clinging to their thoughts. Forgetting the world at large, they hid their traces in crags and thickets; when the sovereign commanded them, they did not come; when the feudal lords invited them, they did not go. How could they be like those peers who covet fame and crave profit, drowning in worldly ways like petty peddlers who seek trifling desires and forget the great fruit? The holy beings of the Ten Stages have profound insight into Buddhist truth: could it be that they do not equal an ordinary person bound to the earth? There is truly no such principle! Even though they expounded the Dharma like clouds and rain, they were still rebuked by the Buddha for seeing the nature as if through thin silk gauze, simply because emotions lingered in the measure of holiness, and their views remained within cause and effect; they were unable to transcend the sentiment of holiness and surpass all traces. Former worthies and virtuous masters of old, eminent scholars and loftily accomplished men, were broadly versed in antiquity and the present and clearly understood the net of teachings; yet because their cognitive learning interpreted texts, like water mixed with milk it was difficult to distinguish. Without clarifying their own principle, they relied on stillness to seek truth. Alas! Those who obtain a human body are like the soil upon a fingernail; those who lose a human body are like the soil of the great earth. This is truly lamentable! Suppose someone who awakens to the principle has only partial knowledge, not realizing that within awakening there are still principles to enter the gate; he then claims to have forever cast off worldly burdens and disparages the superior stream, causing his mental outflows to remain undischarged and the ground of principle to remain unclarified. Growing old and dying in vain, achieving nothing, he idly wastes the months and years. Moreover, cleverness cannot overcome life and death; dry wisdom cannot avoid transmigration. Let us speak with brothers of reality, not emptiness. This very food in the mouth and clothing on the body are entirely acquired by deceiving worthies and defrauding sages. When viewed with the mind-reading power and the wisdom eye, it is just like drinking pus and blood: all must be repaid in the end. Who among you has attained the fruit of the Way and naturally attracted the offerings of faithful donors? Bodhisattvas studying prajñā must not deceive themselves! It is like walking on thin ice or treading on the edge of a sword. At the moment of death, if the slightest sentiment regarding ordinary or holy is not exhausted, or if a single speck of conceptual thought is not forgotten, one will be reborn following those thoughts. Bearing the weight of the five skandhas, one will take form in the womb of a donkey or the belly of a horse; after being boiled in the cauldrons of Niraya, all the memories, reflections, views, and wisdom one held before will be lost in a single instant! As before, one becomes an ant again; from the start, one is once more a gnat or a fly. Although one had a good cause, one invites an evil fruit—what was one striving for? Brothers, simply because your craving has become second nature, the twenty-five realms of existence are tied beneath your heels, leaving no prospect of completion! The Patriarch observed that sentient beings in this land had the capacity for the Mahāyāna, and so transmitted only the mind-seal to instruct the deluded. Those who attain it make no distinction between ordinary and holy, foolish and wise. Furthermore, having much emptiness is not as good as having little reality. Great men, right now directly cease, rest, and abruptly halt all conditions! Cross the stream of life and death, step far beyond the ordinary mould! Let your spiritual light shine alone, unconstrained by worldly burdens, towering and magnanimous, walking alone through the three realms! What need is there for a body sixteen cubits tall, shining with purple-burnished gold, a circular halo behind the head, or the mark of a broad and long tongue? 'One who sees me by form walks a deviant path.' If one has retinue and adornment, they come naturally without seeking. The mountains, rivers, and the great earth do not obstruct one's vision. Attaining great dhāraṇī, upon hearing once one understands a thousand things, desiring not even the value of a single meal. If you people are not like this, then the Patriarch's coming to this land was indeed unusual: it has brought both harm and benefit. As for the benefit: out of millions of people, he fished out one or two who could serve as Dharma vessels. As for the harm: it has been clarified as above. Had they followed the teachings of the Three Vehicles to cultivate, it would have been unproblematic, and they would have gained their share of progressing through the four fruits and the three stages of worthiness. Therefore, a virtuous master of old said: 'When awakened, karmic obstacles are fundamentally empty; if unawakened, one must still repay past debts.'" Over the two reigns of Xianzong and Muzong, the Master was summoned by decree three times in all, and never proceeded. After his passing, he was posthumously granted the title 'Chan Master Daji.'