曆代法寶記 1.13.13

1.13.13

遞相語言。 此人必失畜生。 有一人云失伴。 有一人云採風涼。 三人共諍不定。 來至問塠上人。 失畜生否。 答云不失。 又問失伴。 云亦不失伴。 又問。 採風涼否。 云亦不採涼。 既總無。 緣何得高立塠上。 答只沒立。 和上語悟幽師。 無住禪不沈不浮。 不流不注。 而實有用。 用無生寂。 用無垢淨。 用無是非。 活鱍鱍。 一切時中。 總是禪。 有雄俊法師。 問和上。 禪師入定否。 和上云。 定無出入。 又問。 禪師入三昧否。 答云。 不入三昧。 不住坐禪。 心無得失。 一切時中。 總是禪。 又有隴州法緣師。 俗姓曹。 遠聞和上。 將母相隨至白崖山。 禮拜和上。 和上問。 講說何經論。 答。 講金剛般若波羅蜜經。 和上問。 用誰疏論。 答。 用天親無著論暉壇達等師疏。 和上問。 經云。 一切諸佛及諸佛阿耨多羅三藐三菩提法。 皆從此經出。 云何是此經。 黃蘗。 是此經。 紙是此經。 法緣師答云。 實相般若。 觀照般若。 文字般若。 和上答。 一切諸文字。 無實無所依。 俱同一寂滅。 本來無所動。 法離一切觀行。 經云。 我法無實無虛。 若言有所說法。 即為謗佛。 法緣答。 依章疏說。 和上語法緣師。 天親無著暉壇等疏。 何如佛說。 法緣答不如。 和上云。 既不如。 緣何不依佛教。 經云。 離一切諸相。 即名諸佛。 若以色見我。 以音聲求我。 是人行邪道。 不能見如來。 此經者即是此心。 見性成佛道。 無念即見性。 無念無煩惱。 無念即無自。 無念即無他。 無念即無佛。 無念無眾生。 正無念之時。 無念不目。 法師聞已合掌。 白和上。 法緣多幸得遇和上。 老親伏願慈悲攝受。 便住山中。 不離左右。 般若波羅蜜。 不見報恩者。 不見作恩者。 無住行無緣。 慈行無願慈。 行不熱慈。 行無恩慈。 亦不彼亦不此。 不行上中下法。 不行有為無為。 實不實法。 不為益不為損。 無大福無小福。 以無所受而授諸受。 未具佛法。 亦不滅受。 若欲懺悔者。 端坐念實相。 無念即實相。 有念即虛妄。 懺悔呪願皆是虛妄。 和上說。 誰人報佛恩。 依法修行者。 誰人堪受供養。 世事不牽者。 誰人消供養。 於法無取者。 無念即無取。 無念即無垢。 無念即無淨。 無念即無繫。 無念即無縛。 無念即無自。 無念即無他。 正無念之時。 無念不自。 無念即般若波羅蜜。 般若波羅蜜者是大神呪。 是大明呪。 是無上呪。 是無等等呪。 能除一切苦。 真實不虛。 何其壇越拔妄相之源。 悟無生之體。 卷重雲而朗惠日。 業障頓祛。 廓妄相以定心。 寂然不動。 真如之義。 非理非事。 無生無滅。 不動不寂。 二諦雙照。 即真見佛。 檀越但依此法。 無慢斯須雖塞阻遙。 即常相見無異也。 儻違此理。 流注根塵。 思慮競生。 貪染過度。 縱常對面。 楚越難以喻焉。

They said to one another, 'This man must have lost his livestock.' One person said, 'He has lost his companion.' Another said, 'He is enjoying the cool breeze.' The three argued without coming to an agreement, and came up to the mound to ask the man, 'Have you lost livestock?' He answered, 'I have not.' They again asked, 'Have you lost a companion?' He said, 'I have not lost a companion either.' They again asked, 'Are you enjoying the cool breeze?' He said, 'I am not enjoying the cool breeze either.' 'Since it is none of these at all, why are you standing up so high on the mound?' He replied, 'I am just standing here.' The upādhyāya said to Master Wuyou, 'Wuzhu's Chan neither sinks nor floats, does not flow nor pour, yet truly has function. Its function is non-arising and stillness; its function has neither defilement nor purity; its function has neither right nor wrong; it is fully alive and dynamic. At all times, it is always Chan.' There was Dharma Master Xiongjun, who asked the upādhyāya, 'Does the Chan master enter absorption?' The upādhyāya said, 'Absorption has neither entry nor exit.' He again asked, 'Does the Chan master enter samādhi?' He replied, 'He does not enter samādhi, nor does he abide in seated meditation. His mind has neither gain nor loss. At all times, it is always Chan.' There was also Master Fayuan of Longzhou, whose secular surname was Cao. Having heard of the upādhyāya from afar, he brought his mother along to Mount Baiya to pay homage to the upādhyāya. The upādhyāya asked, 'What scriptures or treatises do you lecture on?' He replied, 'I lecture on the Vajracchedikā-prajñāpāramitā-sūtra.' The upādhyāya asked, 'Whose commentaries and treatises do you use?' He replied, 'I use the treatises of Vasubandhu and Asaṅga, and the commentaries of masters such as Huitanda.' The upādhyāya asked, 'The scripture says, "All buddhas and all buddhas' teachings of anuttarā samyaksaṃbodhi emerge from this scripture." What is this scripture? Is the phellodendron bark this scripture? Is the paper this scripture?' Master Fayuan replied, 'It is the prajñā of the true mark, the prajñā of contemplative illumination, and the prajñā of letters.' The upādhyāya replied, 'All letters have no reality and nothing on which they depend; they are all alike in single stillness and extinction, fundamentally unmoved. The Dharma is free from all contemplative practices. The scripture says, "My teaching is neither real nor unreal. If one says that anything was taught, that is slandering the Buddha."' Fayuan replied, 'I speak according to the texts and commentaries.' The upādhyāya said to Master Fayuan, 'How do the commentaries of Vasubandhu, Asaṅga, Huitan, and others compare to what the Buddha said?' Fayuan replied, 'They are not equal to it.' The upādhyāya said, 'Since they are not equal, why do you not rely on the Buddha's teaching? The scripture says, "To be free from all marks is to be called the buddhas." "If one sees me through form, or seeks me through sound, this person walks a deviant path and cannot see the Tathāgata." This scripture is this very mind. Seeing the nature accomplishes the Buddha Path. No-thought is seeing the nature. No-thought is without defilement. No-thought is without self; no-thought is without other. No-thought is without buddha; no-thought is without sentient beings. At the very moment of no-thought, no-thought itself is not designated.' Having heard this, the Dharma Master joined his palms and addressed the upādhyāya, 'Fayuan is most fortunate to have met the upādhyāya. I humbly pray that your compassion will gather in and accept my aged mother and me.' He then stayed in the mountain, never leaving his side. In prajñāpāramitā, one sees neither one who repays kindness nor one who performs kindness. Non-abiding practices causeless kindness, practices kindness without vows, practices kindness free from feverish passion, practices kindness free from obligation; it is neither that nor this, practices neither higher, middling, nor lower dharmas, practices neither conditioned nor unconditioned, real nor unreal dharmas; it works neither benefit nor harm; there is neither great merit nor small merit. Through non-receiving, one receives all sensations; yet without having fully perfected the Buddha-dharma, one does not extinguish sensation either. If you wish to repent, sit upright and be mindful of the true mark. No-thought is the true mark; having thoughts is delusion. Repentance and reciting incantations of aspiration are all delusions.' The upādhyāya said, 'Who repays the Buddha's kindness? One who practices according to the Dharma. Who is worthy to receive offerings? One who is not dragged by worldly affairs. Who digests offerings? One who grasps nothing in phenomena. No-thought is no grasping; no-thought is no defilement; no-thought is no purity; no-thought is no attachment; no-thought is no bondage; no-thought is no self; no-thought is no other. At the very moment of no-thought, no-thought does not belong to self. No-thought is prajñāpāramitā. Prajñāpāramitā is the great divine mantra, the great bright mantra, the supreme mantra, the unequalled mantra, able to eliminate all suffering, true and not false. May the patrons uproot the source of false marks and awaken to the substance of non-arising! Rolling back the heavy clouds, the sun of wisdom shines bright; karmic hindrances are suddenly cleared away. Sweeping aside false marks to settle the mind, it is still and unmoved. The principle of suchness is neither principle nor phenomena, neither arising nor ceasing, neither moving nor still. Illuminating both truths simultaneously is truly seeing the Buddha. If patrons only rely on this Dharma without neglecting it for even a moment, though separated and far apart, it will be no different from always seeing one another. If one goes against this principle, flowing into sense faculties and sense dusts, thoughts will arise in competition and greedy attachments will go to excess; then even if constantly face-to-face, the distance between Chu and Yue can hardly serve as a metaphor.'