曆代法寶記 1.13.11

1.13.11

梵釋龍神咸皆供敬。 是故如來入城乞食。 一切草木皆悉頭低。 一切山河皆傾向佛。 何況眾生。 此是感而遂通也。 山人一時禮拜和上。 並願為弟子。 和上又問道士云。 上得不失得。 是以有得。 下得以不失得。 是以無得。 此義如何。 道士云。 請和上為說。 和上云。 上得之人無所得心。 為無所得。 即是菩提薩埵。 無有少法可得。 是名阿耨多羅三藐三菩提。 即是上得之義。 下得不失得。 是以無得。 下得之人為有所求。 若有所求。 即有煩惱。 煩惱之心即是失得。 此是失得之義也。 又云。 為學曰益。 為道曰損。 若有學人。 惟憎塵勞生死。 此是不益也。 為道曰損。 損之有。 損之已。 至於無為。 無為無不為。 道即本性。 至道絕言。 妄念不生。 即是益之。 觀見心王時。 一切皆捨離。 即是有益之。 以至於無為。 性空寂滅時。 是法是時見。 無為無不為。 即是不住無為。 修行無起。 不以無起為證。 修行於空。 不以空為證。 即是無不為義也。 又莊子云。 生生者不生。 妄念不起。 即是不生。 殺生者不死。 不死義也。 即是無生。 又云。 道可道非常道。 即是眾生本性。 言說不及。 即是非常道。 名可名非常名。 亦是眾生本性。 但有言說。 都無實義。 但名但字。 法不可說。 即非常名也。 道士聞說已合掌問和上。 若依此說。 即是佛道無二。 和上言。 不然。 莊子老子盡說無為無相。 說一。 說淨。 說自然。 佛即不如。 此說。 因緣自然俱為戲論。 一切賢聖。 皆以無為法。 而有差別。 佛即不住無為。 不住無相。 以住於無相。 不見於大乘。 二乘人三昧酒醉。 凡夫人無明酒醉。 聲聞人住盡智。 緣覺人住寂淨智。 如來之智惠生起無窮盡。 莊老夫子說與共聲聞等。 佛呵聲聞人。 如盲如聾。 預流一來果不還阿羅漢。 是等諸聖人其心悉迷惑。 佛即不墮眾數。 超過一切。 法無垢淨。 法無形相。 法無動亂。 法無處所。 法無取捨。 是以超過孔丘莊老子。 佛常在世間。 而不染世法。 不分別世間。 故敬禮無所觀。 孔丘所說多有所著。 盡是聲聞二乘境界。 道士作禮。 盡為弟子。 默然信受聽法。 又問諸法師。 云何是佛寶。 云何是法寶。 云何是僧寶。 法師默然不語。 和上說云。 知法即是佛寶。 離相即是法寶。 無為即是僧寶。 又問法師。 法無言說。 云何說法。 夫說法者。 無說無示。 其聽法者。 無聞無得。 無法可說。 是名說法。 常知如來。 不說法者。 是名具足多聞。 法師云何說法。 法師答。 般若有三種。 一文字般若。 二實相般若。 三觀照般若。 和上答。 一切諸文字。 無實無所依。 俱同一寂滅。 本來無所動。 我法無實無虛。 法離一切觀行。 諸法師互相視面。 無詞可言。 和上問律師。 云何是戒律。 云何是決定毘尼。 云何是究竟毘尼。 戒以何為體。 律以何為義。 律師盡不敢。 答和上問律師。 識主客否。 律師云。 請和上為說主客義。 和上答。 來去是客。 不來去是主。 相念無生。 即沒主客。 即是見性。 千思萬慮。 不益道理。 徒為動亂。 失本心王。 若無思慮。 即無生滅。 律是調伏之義。 戒是非青黃赤白。 非色非心。 是戒體。 戒是眾生本。 眾生本來圓滿。 本來清淨。 妄念生時。 即背覺合塵。 即是戒律不滿足。 念不生時。 即是究竟毘尼。 念不生時。 即是決定毘尼。 念不生時。 即是破壞一切心識。 若見持戒。 即大破戒。 戒非戒二是一相。 能知此者。 即是大道師。 見犯重罪比丘。 不入地獄。 見清淨行者。 不入涅槃。 若住如是見。 是平等見。 今時律師。 說觸說淨。 說持說犯。

Brahmā, Śakra, nāgas, and spirits all pay homage and make offerings. For this reason, when the Tathāgata enters a city to beg for food, all grasses and trees bow their heads, and all mountains and rivers bend toward the Buddha—how much more so sentient beings! This is what is meant by 'responding to resonant impulses, penetration is achieved.' The mountain folk all at once bowed down to the Reverend and together wished to become his disciples. The Reverend then asked the Daoist priests, saying: '"Superior virtue does not claim virtue; therefore it has virtue. Inferior virtue never loses [sight of] virtue; therefore it has no virtue." What is the meaning of this?' The Daoist priests said: 'We pray that the Reverend explain it.' The Reverend said: 'A person of superior virtue has a mind without attainment. Because there is nothing to be attained, they are a bodhisattva. That there is not the slightest dharma to be attained is called anuttarāsamyaksaṃbodhi; this is the meaning of superior virtue. "Inferior virtue never loses [sight of] virtue; therefore it has no virtue." A person of inferior virtue has something they seek. If there is something sought, then there are defilements. A mind of defilements is itself the loss of virtue; this is the meaning of losing virtue. It is also said: "In pursuing learning, one increases daily; in pursuing the Way, one decreases daily." If there is a practitioner who merely hates worldly toil and birth-and-death, this is not an increase. "In pursuing the Way, one decreases daily: decrease it and further decrease it, until one reaches non-action (asamskṛta). When nothing is done, nothing is left undone." The Way is the original nature. The ultimate Way transcends words. When delusional thoughts do not arise, this is itself "increasing it." When one contemplates and sees the mind-king, all is abandoned and relinquished; this is having "increased it." "Until one reaches non-action (asamskṛta)": when the nature is empty and tranquil, extinguished, this dharma is seen at this very time. "Nothing is done, nothing is left undone": this means not abiding in non-action. Cultivating the practice of non-arising without taking non-arising as realization; cultivating emptiness without taking emptiness as realization—this is the meaning of "nothing is left undone." Furthermore, Zhuangzi says: "That which gives birth to life is not born." When delusional thoughts do not arise, that is "not born." "That which slays life does not die"; this is the meaning of "not dying"—that is, unborn. It is also said: "The Way that can be spoken of is not the constant Way." This is the original nature of sentient beings. Being beyond the reach of words, it is the constant Way. "The name that can be named is not the constant name." This too is the original nature of sentient beings. Whatever words there may be, they have no real meaning at all; they are mere names and mere letters. The Dharma cannot be spoken, so it is not the constant name.' Having heard this explanation, the Daoist priests joined their palms and asked the Reverend: 'If it is according to this explanation, then the Buddha and the Way are not two.' The Reverend said: 'It is not so. Zhuangzi and Laozi merely speak of non-action and signlessness; they speak of oneness, they speak of purity, they speak of naturalness. The Buddha is not like this. Such talk—causes and conditions and naturalness are both frivolous discourse (prapañca). "All the worthy and noble ones are distinguished by the unconditioned dharma (asamskṛtadharma)." The Buddha does not abide in non-action and does not abide in signlessness. By abiding in signlessness, one does not see the Great Vehicle. People of the two vehicles are drunk on the wine of samādhi; ordinary people are drunk on the wine of ignorance. The śrāvaka abides in the knowledge of exhaustion; the pratyekabuddha abides in quiet and pure knowledge. The Tathāgata's wisdom arises boundlessly without end. What Zhuangzi, Laozi, and Master Confucius teach is equivalent to the śrāvakas. The Buddha reproaches the śrāvakas as being like the blind and deaf: "Stream-enterers, once-returners, non-returners, and arhats—all such noble ones have minds that are utterly bewildered." The Buddha does not fall into categories; he surpasses everything. The Dharma has neither defilement nor purity; the Dharma has no form or sign; the Dharma has no disturbance; the Dharma has no location; the Dharma has neither grasping nor rejecting. Therefore he surpasses Kong Qiu (Confucius), Zhuangzi, and Laozi. The Buddha is constantly in the world, yet unstained by worldly dharmas; he does not conceptualize the world; therefore, "homage to the one who has nothing to contemplate." What Kong Qiu taught mostly involves attachment; it is entirely within the realm of the śrāvakas and the two vehicles.' The Daoist priests bowed down, all became his disciples, and silently received the Dharma in faith and listened. He then asked the Dharma masters: 'What is the Buddha Jewel? What is the Dharma Jewel? What is the Sangha Jewel?' The Dharma masters remained silent and did not speak. The Reverend said: 'Knowing the Dharma is the Buddha Jewel. Being free from signs is the Dharma Jewel. Non-action (asamskṛta) is the Sangha Jewel.' He also asked the Dharma masters: 'The Dharma has no spoken words; how do you expound the Dharma? Now, one who expounds the Dharma has nothing to expound and nothing to reveal; one who listens to the Dharma has nothing to hear and nothing to attain. That there is no dharma that can be expounded is called expounding the Dharma. One who constantly knows that the Tathāgata does not expound the Dharma is called one who is fully possessed of much learning. How do you, Dharma masters, expound the Dharma?' The Dharma masters replied: 'Prajñā has three kinds: first, prajñā of written words; second, prajñā of the true mark; third, prajñā of contemplative illumination.' The Reverend replied: 'All written words are unreal and have nothing on which they rely; they are all identical in a single extinction, originally unmoving. My Dharma is neither real nor empty; the Dharma is free from all contemplative practices.' The Dharma masters looked at one another, having no words to speak. The Reverend asked the Vinaya masters: 'What is the moral discipline and vinaya? What is definitive vinaya? What is ultimate vinaya? What is the essence of the precepts? What is the meaning of the vinaya?' None of the Vinaya masters dared answer. The Reverend asked the Vinaya masters: 'Do you recognize the host and the guest?' A Vinaya master said: 'We pray that the Reverend explain the meaning of host and guest.' The Reverend answered: 'Coming and going is the guest; not coming and going is the host. When conceptual thoughts do not arise, there is neither host nor guest; this is seeing the nature. A thousand thoughts and ten thousand deliberations do not benefit the principle; they merely cause disturbance and lose the original mind-king. If there are no deliberations, there is no arising and ceasing. Vinaya has the meaning of taming and subduing. The precepts are neither blue, yellow, red, nor white; neither form (rūpa) nor mind (citta)—this is the essence of the precepts. Precepts are the origin of sentient beings; sentient beings are originally complete and originally pure. When delusional thoughts arise, one turns one's back on awakening and merges with the dusts; this is the discipline and vinaya being unfulfilled. When thoughts do not arise, this is the ultimate vinaya. When thoughts do not arise, this is the definitive vinaya. When thoughts do not arise, this destroys all mind and consciousness. If one perceives the keeping of precepts, that is a great breach of the precepts. Precepts and non-precepts are two, yet of a single mark. One who can know this is a great master of the Way. Seeing a monk who has committed a grave transgression, [one sees that] he does not enter hell; seeing a pure practitioner, [one sees that] he does not enter nirvāṇa. If one abides in such a view, this is the view of equality. Vinaya masters of today speak of contact and purity, speak of keeping and breaking.'