曆代法寶記 1.13.12

1.13.12

作想受戒。 作相威儀。 及以飯食皆作相。 假使作相。 即與外道五通等。 若無作相。 即是無為。 不應有見。 妄相是垢。 無妄相是淨。 取我是垢。 不取我是淨。 顛倒是垢。 無顛倒是淨。 持犯但束身。 非身無所觸。 非無遍一切。 云何獲圓通。 若說諸持戒。 無善無威儀。 戒相如虛空。 持者為迷倒。 心生即種種法生。 心滅即種種法滅。 如其心然。 罪垢亦然。 諸法亦然。 今時律師。 只為名聞利養。 如猫覓鼠。 細步徐行。 見是見非。 自稱戒行。 此並是滅佛法。 非沙門行。 楞伽經云。 未來世當有身著袈裟。 妄說於有無。 毀壞我正法。 未來世於我法中而為出家。 妄說毘尼。 壞亂正法。 寧毀尸羅。 不毀正見。 尸羅生天。 增諸結縛。 正見得涅槃。 律師聞說。 惶悚失色。 戰慄不安。 和上重說。 離相。 滅相。 常寂滅相。 終歸於空。 常善入於空寂行。 恒沙佛藏一念了知。 佛只許五歲學戒。 五歲已上捨小乘師。 訪大乘師。 學無人我法。 若不如此。 佛甚呵責。 律師聞已。 疑網頓除。 白和上。 小師傳迷日久。 戒律盡捨。 伏願慈悲攝受。 一時作禮雨淚而泣。 和上云。 不憶不念。 一切法並不憶。 佛法亦不憶。 世間法亦不憶。 只沒閑。 問得否。 律師咸言得。 和上云。 實若得時。 即是真律師。 即是見性。 正見之時。 見猶離見。 見不能及。 即是佛。 正見之時。 見亦不自。 和上更為再說。 起心即是塵勞。 動念即是魔網。 只沒閑。 不沈不浮。 不流不轉。 活鱍鱍。 一切時中。 總是禪。 律師聞已。 踴躍歡喜。 默然坐聽。 和上問諸法師。 論師作何學問。 論師答。 解百法。 和上說。 解百法。 是一百箇計。 總不解是無計。 無計即無念。 無念即無受。 無念即無自。 無念即無他。 為眾生有念。 假說無念。 正無之時。 無念不自。 又問論師。 更解何經論。 答。 解起信論。 和上說云。 起即不信。 信即不起。 又問。 論師以何為宗。 論師不語。 和上云。 摧邪顯正為宗。 論云。 離言說相。 離名字相。 離名緣相。 離念相者。 等虛空遍法界無所不遍。 如今論師。 只解口談藥方。 不識主客。 以流注生滅心解經論。 大錯。 論云。 離言說即著言說。 離名字即着名字。 只解渾喫䭔子。 不知棗素。 楞伽經云。 乃至有心轉。 是即為戲論。 不起分別者。 是人見自心。 以無心意無受行。 而悉摧伏諸外道。 達諸法相無罣礙。 稽首如空無所依。 論師聞說。 合掌作禮。 又有道幽師。 旻法師。 冠律師。 法名嗣遠。 問和上。 禪門經云。 貪著禪味。 是菩薩縛。 和上答。 諸法師取相著相。 是眾生繫。 又經云。 鈍根淺智人。 著相憍慢者。 如斯之等類。 云何而可度。 和上言。 經云。 離相。 滅相。 常寂滅相。 律師法師。 總違佛教。 著相取相。 妄認前塵。 以為學問。 以犬逐塊。 塊即增多。 無住即不如此。 如師子放塊尋人。 塊即自息。 相念喧動。 懷其善根。 悟性安禪。 即無漏智。 若於外相求。 縱經塵劫。 終不能得。 於內覺觀。 剎那頃便成阿耨多羅三藐三菩提。 又時有廣慶師。 悟幽師。 道宴師。 大智師。 已上師僧並是堅成禪師弟子。 來至和上坐下。 和上呷茶次。 悟幽師向和上說。 呷茶三五椀合眼坐。 恰似壯士把一瘦人腰急𣈞𣈞地大好。 和上語悟幽師。 莫說閑言語。 永淳年不喫泥[飢-几+專]飩。 悟幽師聞已失色。 和上云。 阿師今將世間生滅心。 測度禪。 大癡愚。 此是龍象蹴蹹。 非驢所堪。 和上語悟幽。 無住為說一箇話。 有一人高塠阜上立。 有數人同伴路行。 遙見高處人立。

They receive the precepts by producing conceptualizations, perform deportment by producing marks, and even taking meals is all done by producing marks. If one produces marks, that is equivalent to non-Buddhists who have the five supernormal powers. If there is no producing of marks, that is asamskṛta, and there should be no views held. Delusory marks are defilement; the absence of delusory marks is purity. Grasping at a self is defilement; not grasping at a self is purity. Perversion is defilement; the absence of perversion is purity. Upholding or violating [the precepts] merely binds the body; without the body, there is nothing to contact. Without nothingness pervading all, how could one attain complete penetration? If one speaks of upholding precepts where there is neither good nor deportment, the marks of the precepts are like empty space—one who upholds them is deluded and inverted. When the mind arises, various dharmas arise; when the mind ceases, various dharmas cease. As with their minds, so it is with sinful defilement; so it is with all dharmas. The vinaya masters of today act merely for name, fame, gain, and sustenance. Like a cat hunting a mouse, stepping lightly and walking slowly, seeing right and seeing wrong, they call it their precept conduct. All this is destroying the Buddha-Dharma; it is not the conduct of a śramaṇa. The Laṅkāvatāra Sūtra says: 'In future ages there will be those whose bodies wear kāṣāyas, who falsely speak of existence and non-existence, destroying my true Dharma. In future ages, having gone forth into homelessness within my Dharma, they will falsely speak of the vinaya, destroying and confounding the true Dharma. Better to violate śīla than to violate right view. Śīla leads to birth in heaven, increasing various fetters; right view attains nirvāṇa.' When the vinaya masters heard this spoken, they were terrified, turned pale, and trembled uneasily. The Reverend spoke again: 'Marks are abandoned, marks are extinguished—marks of eternal cessation, in the end returning to emptiness. Always skilfully entering the practice of empty stillness, the tathāgatagarbha of sands of the Ganges is completely understood in a single thought. The Buddha only permitted five years of studying the precepts; beyond five years, one abandons the Hinayana teacher to seek a Mahayana teacher and study the Dharma of no self or person. If it is not so, the Buddha severely reprimands it.' When the vinaya masters heard this, their nets of doubt were suddenly eliminated. They said to the Reverend, 'These lesser teachers have transmitted delusion for a long time, abandoning all the precepts and vinaya. We humbly pray that your compassion will gather us in.' All at once they bowed down, weeping and shedding tears like rain. The Reverend said, 'No-recollection and no-thought: not recollecting any dharmas at all. Neither recollecting the Buddha-Dharma, nor recollecting worldly dharmas. Just be completely unoccupied.' He asked, 'Do you get it?' The vinaya masters all said, 'We get it.' The Reverend said, 'If you truly get it, that is a true vinaya master, and that is seeing the nature. At the time of right view, seeing is still free of seeing; seeing cannot reach it—that is the Buddha. At the time of right view, seeing also does not arise from itself.' The Reverend spoke further for them: 'Arousing the mind is worldly toil; moving thought is the net of Māra. Just be completely unoccupied: neither sinking nor floating, neither drifting nor turning, lively and vigorous. At all times, it is always Chan.' When the vinaya masters heard this, they leapt with joy and sat quietly listening. The Reverend asked the Dharma masters and treatise masters, 'What studies do you pursue?' A treatise master replied, 'I understand the hundred dharmas.' The Reverend said, 'Understanding the hundred dharmas is a hundred reckonings; not understanding at all is no reckoning. No reckoning is no-thought; no-thought is no-reception; no-thought is no-self; no-thought is no-other. Because sentient beings have thoughts, we provisionally speak of no-thought; at the very moment of nothingness, no-thought does not arise from itself.' He further asked the treatise master, 'What other sūtras or treatises do you understand?' He replied, 'I understand the Treatise on the Awakening of Faith (Qixin lun).' The Reverend said, 'When arising occurs, there is no faith; when faith occurs, there is no arising.' He further asked, 'Treatise master, what do you take as the fundamental principle?' The treatise master did not speak. The Reverend said, 'Crushing the heterodox and revealing the orthodox is the fundamental principle. The treatise says: "Free from the mark of verbal explanations, free from the mark of names and characters, free from the mark of conditions of objects, free from the mark of thought—equal to empty space, pervading the dharmadhātu, there is nowhere it does not pervade." The treatise masters of today only know how to verbally discuss a medicine prescription, without knowing the host and guest, and using the mind of flowing stream and arising and ceasing to interpret sūtras and treatises—a great mistake! The treatise says: "Being free of verbal explanation, they are attached to verbal explanation; being free of names and characters, they are attached to names and characters." You only know how to gulp down the whole dumpling without knowing if it has dates or is plain. The Laṅkāvatāra Sūtra says: "Whenever there is the turning of the mind, that is frivolous discourse; one who does not arouse discrimination—that person sees their own mind. By the practice of having no mind, no intention, and no reception, one crushes and subdues all non-Buddhists; penetrating the marks of all dharmas without obstruction, I bow to that which is like space with nothing to rely on."' When the treatise masters heard this spoken, they joined their palms and bowed. There were also Master Daoyou, Dharma Master Min, and Vinaya Master Guan, whose Dharma name was Siyuan. They asked the Reverend, 'The Chanmen jing says: "Craving and clinging to the taste of Chan is a bodhisattva's fetter."' The Reverend replied, 'Dharma masters seizing marks and clinging to marks is the bondage of sentient beings. Furthermore, a sūtra says: "People of dull faculties and shallow wisdom who cling to marks and are arrogant—how can such kinds of people be ferried across?"' The Reverend said, 'A sūtra says: "Marks are abandoned, marks are extinguished—marks of eternal cessation." Vinaya masters and Dharma masters completely transgress the Buddha's teachings, clinging to marks and seizing marks, falsely recognizing the dust before them as their scholarship. Like a dog chasing a clod of earth, the clods only multiply. Wuzhu is not like this: like a lion leaving the clod to go after the person, the clods naturally cease. Conceptual marks and thoughts stir clamorously, harming their good roots. Awakening to the nature and pacifying Chan is undefiled wisdom. If you seek it in external marks, even after passing through dust-like eons you will never attain it. Through inner awareness and contemplation, in an instant one accomplishes anuttarā-samyak-saṃbodhi.' Also at that time there were Master Guangqing, Master Wuyou, Master Daoyan, and Master Dazhi; all these masters and monks were disciples of Chan Master Jiancheng. They came to the Reverend's seat. While the Reverend was sipping tea, Master Wuyou spoke to the Reverend: 'Sipping three to five bowls of tea and sitting with eyes closed is just like a strong man gripping a thin person by the waist, tight and snug—truly wonderful!' The Reverend said to Master Wuyou, 'Do not speak idle words. In the Yongchun era, one did not eat mud dumplings.' When Master Wuyou heard this, he turned pale. The Reverend said, 'You, Venerable, now use the worldly mind of arising and ceasing to measure Chan. A great fool! This is the trampling of dragons and elephants, not something an ass can endure.' The Reverend said to Wuyou, 'Wuzhu will tell you a story. A man was standing on a high mound. Several men were traveling together along the road, and from afar they saw the man standing on the high place.'