曆代法寶記 1.15

1.15

山人孫寰述曰。道也無名。悟道者方知得本。法者無相。識法者乃達其源。得本即道。知道體妙有無生。識法即源。見法性圓明自在。在無所在。在非彼此之方。生無所生。生非有無之際。故釋迦文佛說十二部之分法。總了於心。即說無所說。我和上指八萬之塵積。直教見性。乃指無所指。矧知法離言說。法非言說不明。法離見聞。法非見聞不顯。因言顯義。得義亡言。是故順言說者。言顯而法亡。返見聞者。言亡而法顯。無言無我無為。無為之體如如。如如之理不一。不一不自。寔曰菩提。勝淨明心。周於法界。即我和上處。其門傳其法。示無念之義。不動不寂。說頓悟之門。無憶無念。每謂門人曰。法即如是。非言說所及。吾祖師達摩多羅傳此法要。嫡嫡相受。是諸佛之祕門。是般若波羅蜜。亦名第一義。亦名不二門。亦名見性。亦名真如。亦名名涅槃。亦名禪門。如是之名。是過去諸佛如來之假說。真實之義無有名字。時門人得教。如說修行而味之。共相歎曰。蕩蕩乎。如覩太虛之寥廓無纖無埃。洋洋乎。若視滄溟之浩溔無際無涯。深知道言不及。微妙無名。感荷大師愍我迷愚。示我正法。不由階漸。直至菩提。若遇諸學。我須傳示。不有師相。曷以顯諸。遂默召良工。繪事真跡。容光煥然。相好成就。覩貌者可以摧邪。依法者可以至妙。更深處而未測。稽首瞻仰。強為讚云。最上乘法。無理非事。善說多門。皆歸不二。迦葉得之。西弘於佛域。達摩受之。東流於澤地。事即千有餘載。聖乃三十有四。嫡嫡相承。代代相次。得法契於道源。傳衣表於真偽。吾師密受。堂堂顯示。豁諸佛之祕門。啟大乘之了義。不順有為。不依無記。離相離性。不愚不智。義非有無。有無非義。逆凡夫心。越賢聖意。行過三乘。頓超十地。非自非果。無他無自。用無生寂。影體俱離。見無明暗。無念即是。遂召良工。潛為繪事。挫毫生相。覩巍巍之應身。離相窮言。見汪汪之法器。得猶天錫。骨與世異。默妙良哉。究得真氣。貌惶惶而欲言。目瞬瞬而將視。仰之彌高。膽之彌貴。不有吾師。此法將墮。

Sun Huan, a mountain recluse, declared: The Way is nameless; only one who awakens to the Way knows how to attain the root. The Dharma is formless; only one who recognizes the Dharma reaches its source. Attaining the root is the Way; knowing the substance of the Way is the subtlety of having no non-arising. Recognizing the Dharma is the source; seeing the dharmatā is complete clarity and self-mastery. Abiding in nowhere to abide, abiding is not in the direction of that or this; arising from nowhere to arise, arising is not at the boundary of existence or non-existence. Therefore Śākyamuni Buddha spoke the teachings of the twelve divisions, completely comprehending them in the mind; this was speaking without anything spoken. Our upādhyāya points to the eighty thousand defilements, directly teaching the seeing of the nature; this is pointing without anything pointed to. Moreover, know that the Dharma is free from speech, yet without speech the Dharma is not clarified; the Dharma is free from seeing and hearing, yet without seeing and hearing the Dharma is not manifested. Through words the meaning is revealed; having grasped the meaning, words are forgotten. Therefore, for those who follow words, words are revealed and the Dharma is lost; for those who turn back seeing and hearing, words are lost and the Dharma is revealed. There is no speech, no self, no conditioned action; the substance of the unconditioned is suchness. The principle of suchness is not one; not one and not of itself, it is truly called bodhi. The supremely pure and bright mind pervades the dharmadhātu. It is at the place of our upādhyāya, transmitting its Dharma through that gate, demonstrating the principle of no-thought, unmoved and unstilled, expounding the gate of sudden awakening, no-recollection and no-thought. He often said to his disciples, 'The Dharma is just like this, beyond the reach of words. My ancestral master Dharmatrāta transmitted this Dharma essential, handed down from patriarch to patriarch. It is the secret gate of all buddhas; it is prajñāpāramitā; it is also called the ultimate truth; it is also called the gate of non-duality; it is also called seeing the nature; it is also called tathatā; it is also called nirvāṇa; it is also called the Chan gate. Names such as these are provisional designations of the past tathāgatas and buddhas; the true meaning has no name.' At that time, the disciples received the teaching, practiced as expounded, savored it, and praised it together, saying: 'How vast! Like beholding the wide open space of the great void without a speck or a speck of dust. How boundless! Like gazing at the vast expanse of the deep ocean without limit or shore. Deeply we know that the Way is beyond words, subtle and nameless. We are deeply grateful to the Great Master for pitying our delusion and folly, and revealing to us the true Dharma, which does not depend on gradual stages but goes straight to bodhi. If we encounter fellow students, we must transmit and show it to them. Yet without the master's likeness, how can it be displayed?' Thereupon they quietly summoned a skilled artisan to paint an authentic likeness. His countenance shone brightly, and the marks and features were perfected. Those who behold this likeness can crush deviation; those who practice according to the Dharma can reach the marvelous. Yet its deeper places cannot be measured. Bowing the head in veneration, I make an effort to offer this eulogy: / The Dharma of the supreme vehicle / has no principle that is not phenomena. / Skillfully expounding many gates, / all return to non-duality. / Kāśyapa attained it / and propagated it westward in the Buddha realm; / Bodhidharma received it / and it flowed eastward to this moist realm. / Over a thousand years have passed; / the sages number thirty-four. / Handed down from patriarch to patriarch, / succeeding one another generation by generation. / Attaining the Dharma accords with the source of the Way; / transmitting the robe verifies the genuine from the false. / Our master received it in secret / and magnificently displayed it, / opening the secret gate of all buddhas, / unlocking the definitive meaning of the Mahāyāna. / Not conforming to the conditioned, / not relying on the indeterminate; / free from marks and free from nature, / neither foolish nor wise. / The meaning is neither existence nor non-existence; / existence and non-existence are not the meaning. / Going against the minds of ordinary people, / transcending the intentions of worthies and sages. / Practice surpasses the three vehicles; / suddenly it transcends the ten stages. / Neither cause nor result, / neither other nor self. / Function is non-arising and stillness; / shadow and substance are both left behind. / Seeing has neither light nor dark; / no-thought is just it. / Thereupon we summoned a skilled artisan / to secretly carry out the painting. / Applying the brush, the likeness arose; / we behold the towering response body. / Leaving behind marks and exhausting words, / we see the vast Dharma vessel. / Attained as if bestowed by Heaven, / his bone structure differs from the worldly. / Silent and marvelous, truly excellent, / thoroughly capturing the true spirit. / His countenance looks anxious as if about to speak; / his eyes blink as if about to look. / Looking up to him, he is ever higher; / beholding him, he is ever more precious. / Were it not for our master, / this Dharma would fall to the ground.