曆代法寶記 1.13.10

1.13.10

不見名見佛。 於畢竟空中。 熾然建立。 又破淨病。 涅槃相病。 自然病。 覺病。 觀病。 禪病。 法病。 若住此者。 即為有住病。 法不垢不淨。 亦無涅槃佛。 法離觀行。 超然露地坐。 識蔭般涅槃。 遠離覺所覺。 不入三昧。 不住坐禪。 心無得失。 又破一病。 一亦不為一。 為一破諸數。 一根既返源。 六根成解脫。 制之一處。 無事不辦。 參羅及萬像。 一法之所印。 一本不起。 三用無施。 其心不計。 是有力大觀。 汝等當離己眾他眾。 己即是自性。 他即是妄念。 妄念不生。 即是自他俱離。 成佛菩提。 和上每說言。 有緣千里通。 無緣人對面不相識。 但識法之時。 即是見佛。 此諸經了義經。 和上坐下。 尋常教戒諸學道者。 恐著言說。 時時引稻田中螃蠏問。 眾人不會。 又引王梵志詩。 惠眼近空心。 非開髑髏孔。 對面說不識。 饒爾母姓董。 有數老人。 白和上。 弟子盡有妻子男女眷屬。 整捨投和上學道。 和上云。 道無形段可修。 法無形段可證。 只沒閑不憶不念。 一切時中總是道。 問老人得否。 老人默然不對。 為未會。 和上又說偈。 婦是沒耳枷。 男女蘭單杻。 爾是沒價奴。 至老不得走。 又有釰南諸師僧。 欲往臺山。 禮拜辭和上。 和上問言。 大德何處去。 僧答。 禮文殊師利。 和上云。 大德佛在身心。 文殊不遠。 妄念不生。 即是見佛。 何勞遠去。 諸師僧欲去。 和上又與說偈。 迷子浪波波。 巡山禮土坡。 文殊只沒在。 背佛覓彌陀。 和上呷茶次。 是日幕府郎官侍卿三十人。 禮拜訖坐定問和上。 大愛茶。 和上云是。 便說茶偈。 幽谷生靈草。 堪為入道媒。 樵人採其葉。 美味入流坏。 靜虛澄虛識。 明心照會臺。 不勞人氣力。 直聳法門開。 諸郎官因此問和上。 緣何不教人讀經念佛禮拜。 弟子不解。 和上云。 自證究竟涅槃。 亦教人如是。 不將如來不了教。 迴自己解已悟初學。 即是人得直至三昧者。 和上說訖。 儼然不動。 諸郎官侍鄉咸言未曾有也。 問和上。 緣何不教事相法。 和上答。 大乘妙理至理空曠。 有為眾生而不能入經教旨。 眾生本性見性即成佛道。 著相即沈輪。 心生即種種法生。 心滅即種種法滅。 轉經禮拜皆是起心。 起心即是生死。 不起即是見佛。 又問和上。 若此教人得否。 和上云。 得。 起心即是塵勞。 動念即是魔網。 一切有為法。 如夢幻泡影。 如露亦如電。 應作如是觀。 諸官聞說。 疑網頓除。 咸言為弟子。 又有道士數十人。 山人亦有數十人。 法師律師論師亦有二十人。 皆釰南領袖。 和上問道士云。 道可道非常道。 名可名非常名。 豈不是老君所說。 道士云是。 和上云。 尊師解此義否。 道士默然無對。 和上又問。 為學曰益。 為道曰損。 損之有。 損之已。 至於無為。 無為無不為。 又問。 莊子云。 生生者不生。 殺生者不死。 道士盡不敢對。 和上云。 時今道士無有一人學君老者。 只學謗佛。 道士聞已失色合掌。 和上又問山人。 夫子說易否。 山人答說。 又問。 夫子說仁義禮智信否。 答言說。 又問。 易如何。 山人並不言。 和上即為說易言。 無思也。 無為也。 寂然不動。 感而遂通。 此義如何。 山人不敢對。 和上更說云。 易不變不易。 是眾生本性。 無思也。 無為也。 寂然不動。 是眾生本性。 若不變不易。 不思不相。 即是行仁義禮智信。 如今學士不見本性。 不識主客。 強認前塵。 已為學問。 大錯。 夫子說無思無為大分明。 山人問和上。 感即遂通義如何。 和上云。 梵天不求。 梵天自至。 果報不求。 果報自至。 煩惱已盡。 習氣亦除。

Not seeing is named seeing the Buddha. In the ultimately empty, it is blazing, established. Furthermore, it destroys the sickness of purity, the sickness of the marks of nirvāṇa, the sickness of naturalness, the sickness of awakening, the sickness of contemplation, the sickness of Chan, and the sickness of Dharma. If one abides in these, that is the sickness of having an abode. The Dharma is neither defiled nor pure, nor is there a nirvāṇa Buddha. The Dharma is free from contemplation and practice; solitary and transcendent, one sits upon the open ground. The aggregate of consciousness enters parinirvāṇa, far removed from the awakening and that which is awakened. Not entering samādhi, not abiding in seated meditation, the mind has neither gain nor loss. Furthermore, it destroys the sickness of 'one': the one is also not a one; for the sake of the one, all numbers are broken. Once the single sense-faculty returns to its source, the six sense-faculties attain liberation. Fasten it in one place, and nothing will be left unaccomplished. All the manifold array of myriad forms is sealed by the single Dharma. When the single root does not arise, the three functions are not applied. When the mind does not calculate, that is the mighty great contemplation. You must depart from your own group and other groups. 'Self' is one's own nature; 'other' is deluded thought. When deluded thoughts do not arise, that is departing from both self and other, accomplishing the bodhi of the Buddhas. The Upādhyāya would often say, 'Where there is a karmic connection, it reaches across a thousand miles; where there is no karmic connection, people meet face to face without knowing each other. Only when one recognizes the Dharma is it seeing the Buddha.' This is the definitive sutra among all sutras. Beneath the seat of the Upādhyāya, when normally admonishing and instructing practitioners of the Way, for fear that they would cling to spoken words, he would frequently cite crabs in the paddy fields to question them, but the crowd did not understand. He also quoted Wang Fanzhi's poem: 'The wisdom eye approaches the empty mind, / It is not the opening of holes in a skull. / Face to face you say you do not know [it], / Even if your mother were surnamed Dong.' There were several old men who said to the Upādhyāya, 'We, your disciples, all have wives, children, and kin; we have set them aside entirely and come to the Upādhyāya to learn the Way.' The Upādhyāya said, 'The Way has no form or dimension that can be cultivated; the Dharma has no form or dimension that can be realized. Just be completely at ease without recollecting and without thinking; at all times, everything is the Way.' He asked the old men, 'Can you do this?' The old men were silent and did not reply, because they had not yet understood. The Upādhyāya again spoke a verse: 'A wife is an earless cangue, / Children are tangled fetters. / You are a priceless slave, / Who cannot run away until old age.' There were also several monks from Jiannan who wished to go to Mount Tai to make prostrations, and came to take leave of the Upādhyāya. The Upādhyāya asked them, 'Bhadantas, where are you going?' A monk replied, 'To pay homage to Mañjuśrī.' The Upādhyāya said, 'Bhadantas, the Buddha is in your body and mind; Mañjuśrī is not far away. When deluded thoughts do not arise, that is seeing the Buddha. Why trouble yourselves to go far?' When the monks still wished to go, the Upādhyāya also spoke a verse for them: 'Deluded people wander heedlessly, / Touring the mountains and bowing to earthen mounds. / Mañjuśrī is right here— / Turning your backs on the Buddha to seek Amitābha.' While the Upādhyāya was sipping tea, on that day thirty administrative clerks and attendants from the military commandery finished bowing, took their seats, and asked the Upādhyāya, 'Do you love tea so much?' The Upādhyāya said, 'Yes,' and then recited a tea verse: 'In secluded valleys grows a numinous herb, / Fit to serve as a medium for entering the Way. / Woodcutters gather its leaves, / Its delicious flavor enters the flowing cups. / Calming and clearing, it clarifies empty consciousness; / Brightening the mind, it shines upon the terrace of understanding. / Without troubling human effort, / It towers straight up, and the dharma gate opens.' Taking occasion from this, the officials asked the Upādhyāya, 'Why do you not teach people to read sutras, recite the Buddha’s name, and make prostrations? We disciples do not understand.' The Upādhyāya said, 'I have personally realized ultimate nirvāṇa, and I also teach people to be like this. Not taking the Tathāgata’s provisional teachings and twisting one's own understanding to deceive beginners—this is allowing people to directly attain samādhi.' When the Upādhyāya finished speaking, he remained dignified and motionless. The administrative officials and attendants all said, 'This is unprecedented!' They asked the Upādhyāya, 'Why do you not teach the phenomenal dharmas?' The Upādhyāya answered, 'The wondrous principle of the Great Vehicle and the ultimate truth are vast and empty. Conditioned sentient beings cannot enter the essential teaching of the sutras. Sentient beings originally have the nature; seeing the nature, they achieve the Buddha Way. Clinging to marks, they sink into the wheel of transmigration. When the mind arises, manifold dharmas arise; when the mind ceases, manifold dharmas cease. Chanting sutras and making prostrations are all the arising of mind. The arising of mind is saṃsāra; non-arising is seeing the Buddha.' They again asked the Upādhyāya, 'Can one teach people like this?' The Upādhyāya said, 'One can. The arising of mind is defilement and toil; the stirring of thought is the snare of Māra. "All conditioned dharmas / Are like dreams, illusions, bubbles, shadows, / Like dew and like lightning; / One should contemplate them thus."' Hearing this, the officials had their web of doubts suddenly removed, and all asked to become disciples. There were also several dozen Daoist priests, several dozen mountain hermits, and twenty dharma masters, vinaya masters, and treatise masters, all leaders of Jiannan. The Upādhyāya asked the Daoist priests, '"The Way that can be spoken of is not the constant Way; the name that can be named is not the constant name." Was this not spoken by Laozi?' The Daoists said, 'Yes.' The Upādhyāya said, 'Do your masters understand this meaning?' The Daoists were silent without reply. The Upādhyāya asked again, '"In the pursuit of learning, there is daily increase; in the pursuit of the Way, there is daily decrease." Decrease it and decrease it further, until one arrives at non-action (wuwei); through non-action, nothing is left undone.' He asked again, 'Zhuangzi says, "That which gives birth to life is not born; that which kills life does not die." What about this?' The Daoists all dared not answer. The Upādhyāya said, 'Among the Daoists of today, not one studies Laozi; they only learn to slander the Buddha.' Hearing this, the Daoists lost their color and joined their palms. The Upādhyāya also asked the mountain hermits, 'Did the Master [Confucius] speak of the Changes?' The hermits replied, 'He did.' He asked again, 'Did the Master speak of benevolence, righteousness, propriety, wisdom, and trustworthiness?' They replied, 'He did.' He asked again, 'What about the Changes?' The hermits said nothing at all. The Upādhyāya then spoke of the Changes for them: '"It has no thought, it has no action. Silent and motionless, when stimulated it penetrates throughout." What is the meaning of this?' The hermits dared not answer. The Upādhyāya spoke further, saying, 'The Change that does not change and is not easy: this is the original nature of sentient beings. "It has no thought, it has no action. Silent and motionless"—this is the original nature of sentient beings. If it does not change and is not easy, without thought and without marks, that is practicing benevolence, righteousness, propriety, wisdom, and trustworthiness. Nowadays scholars do not see the original nature and do not recognize host and guest; forcibly grasping at external dust, they consider it scholarship. A great mistake! The Master spoke of having no thought and having no action with great clarity.' A mountain hermit asked the Upādhyāya, 'What is the meaning of "when stimulated it penetrates throughout"?' The Upādhyāya said, 'The realm of Brahmā is not sought, yet the realm of Brahmā arrives of itself. Karmic recompense is not sought, yet karmic recompense arrives of itself. The afflictions are already exhausted, and the lingering habits are also removed.'