佛祖歷代通載 17.8

17.8

（五　戊子）　湖南長沙景岑禪師。號招賢。初住鹿苑。其後居無定所。但徇緣接物。嘗示眾曰。我若一向舉揚宗教。法堂裏須草深一丈。我不得已向汝諸人道。盡十方世界是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界在自己光明裏。盡十方世界無一人不是自己。我常向汝道。三世諸佛共十方法界眾生是摩訶般若光。光未發時。汝諸人向什麼處委。光未發時。尚無佛無眾生消息。何處有山河國土來。時有僧問。如何是沙門眼。師云。長長出不得。又云。成佛成祖出不得。六道輪回出不得。僧云。未審出箇什麼不得。師云。晝見日夜見星僧云。學人不會。師乃云。妙高山色青又青。僧云。如何是佛。師云。眾生色身是。僧云。河沙諸佛體皆同。如何有種種名字。師云。從眼根返源名為文殊。耳根返源名為觀音。從心返源名為普賢。文殊是佛妙觀察智。觀音是佛無緣大悲。普賢是佛無為妙行。三聖是佛之妙用。佛是三聖之真體。用則有河沙假名。體則總名一薄伽梵。僧云。色即是空空即是色。此理如何。師偈云。礙處非牆壁。通處勿虛空。若人如是解。心色本來同。問如何是佛性。師偈云。佛性堂堂顯現。住相有情難見。若悟眾生無我。我面何殊佛面。問如何是上上人行履處。師云。如死人眼。問上上人相見時如何。師云。如死人手。問善財無量劫來為什麼游普賢身中世界不遍。師云。汝從無量劫來還曾遊得遍不。問如何是普賢身。師云。含元殿裏更問長安。問亡僧向什麼處去。師有偈云。不識金剛體。却喚作生緣。十方真寂滅。誰在復誰行。師因臨濟示眾赤肉團上有一無位真人。乃有偈曰。萬法一如不用揀。一如誰揀誰不揀。即今生死本菩提。三世如來同箇眼。仰山問。人人盡有這箇事。只是用不得。師云。恰是請汝用。伸云。作麼生用。師乃踏倒仰山。山曰。直下似箇大虫。世因名岑大虫。

(5. Wuzi [868 CE]) Chan Master Jingcen of Changsha in Hunan bore the style Zhaoxian. He initially resided at Luxian, but afterwards had no fixed abode, merely following conditions to receive and guide people. He once instructed the assembly, saying: 'If I were exclusively to raise up and expound the ancestral teachings, the grass in the Dharma Hall would grow ten feet deep! Being compelled to speak, I say to you all: The entire universe in the ten directions is the eye of a śramaṇa. The entire universe in the ten directions is the complete body of a śramaṇa. The entire universe in the ten directions is one's own radiance. The entire universe in the ten directions is within one's own radiance. In the entire universe in the ten directions, there is not a single person who is not oneself. I always say to you: The buddhas of the three periods together with the sentient beings of the dharma realms in the ten directions are the radiance of mahāprajñā. Before this radiance has emanated, to what place will you all turn to understand it? Before the radiance has emanated, there is not yet even any news of buddhas or sentient beings; from where could mountains, rivers, and lands come?' At that time a monk asked, 'What is the eye of a śramaṇa?' The Master said, 'Forever and always it cannot get out.' He also said, 'Becoming a buddha or becoming a patriarch cannot get out. Transmigrating through the six paths cannot get out.' The monk said, 'I do not understand what it cannot get out of.' The Master said, 'By day seeing the sun, by night seeing the stars.' The monk said, 'This student does not understand.' The Master then said, 'The colour of Mount Sumeru is green upon green.' The monk asked, 'What is the Buddha?' The Master said, 'The physical body of sentient beings is it.' The monk asked, 'The essence of all the buddhas as numerous as the sands of the Ganges is identical; why are there various names?' The Master said, 'Returning to the source through the eye faculty is named Mañjuśrī; returning to the source through the ear faculty is named Avalokiteśvara; returning to the source through the mind is named Samantabhadra. Mañjuśrī is the Buddha's wondrous observing wisdom; Avalokiteśvara is the Buddha's objectless great compassion; Samantabhadra is the Buddha's unconditioned wondrous practice. The three sages are the wondrous functions of the Buddha; the Buddha is the true essence of the three sages. In terms of function, there are conventional names as numerous as the sands of the Ganges; in terms of essence, all are collectively named the One Bhagavān.' The monk said, 'Form is emptiness and emptiness is form; what is the principle of this?' The Master spoke a gāthā, saying: 'Where there is obstruction is not a wall; / Where there is passage is not empty space. / If a person understands in this way, / Mind and form are originally the same.' [A monk] asked, 'What is buddha-nature?' The Master spoke a gāthā, saying: 'Buddha-nature is magnificently manifest, / Yet sentient beings clinging to characteristics find it hard to see. / If one realizes that sentient beings are without self, / How does my face differ from the Buddha's face?' [A monk] asked, 'What is the practice of a person of the highest capacity?' The Master said, 'Like a dead person's eyes.' [The monk] asked, 'What is it like when persons of the highest capacity meet?' The Master said, 'Like a dead person's hands.' [A monk] asked, 'Why has Sudhana, through immeasurable kalpas, been unable to travel everywhere within the worlds in Samantabhadra's body?' The Master said, 'From immeasurable kalpas until now, have you ever managed to travel everywhere?' [A monk] asked, 'What is Samantabhadra's body?' The Master said, 'Within Hanyuan Palace, asking further about Chang'an.' [A monk] asked, 'Where has the deceased monk gone?' The Master had a gāthā, saying: 'Not recognizing the adamantine body, / You instead call it a cause for birth. / Across the ten directions is true cessation; / Who remains, and who departs?' Because Linji instructed the assembly saying, 'Upon this lump of red flesh there is a true person of no rank,' the Master then composed a gāthā, saying: 'The myriad dharmas are identical in Suchness; no need to select. / In Suchness, who selects and who does not? / Right now birth-and-death is originally bodhi; / The Tathāgatas of the three periods share the very same eye.' Yangshan asked, 'Everyone possesses this matter, but simply cannot use it.' The Master said, 'Precisely so, I invite you to use it.' [Yangshan] stepped forward and said, 'How is it to be used?' The Master then kicked Yangshan over. Yangshan said, 'He is just like a great tiger!' The world on account of this named him 'Tiger Cen'.