景德傳燈錄 10.10

10.10

又曰。果上三德涅槃已蒙開示。如何是因中涅槃。師曰。大德是。又問。教中說幻意是有邪。師曰。大德是何言歟。云恁麼幻意是無邪。師曰。大德是何言歟。云恁麼即幻意是不有不無邪。師又曰。大德是何言歟。云如某三明盡不契於幻意。未審和尚如何。明教中幻意。師曰。大德信一切法不思議否。云佛之誠言那敢不信。師曰。大德言信。二信之中是何信。云如某所明二信之中是名緣信。師曰。依何教門得生緣信。大德云。據華嚴云。菩薩摩訶薩以無障無礙智慧。信一切世間境界。是如來境界。又華嚴云。諸佛世尊悉知世法及諸佛法性無差別決定無二。又華嚴云。佛法世間法。若見其真實一切無差別。師曰。大德所舉緣信教門甚有來處。聽老僧與大德明教中幻意。若人見幻本來真。是則名為見佛人。圓通法法無生滅。無滅無生是佛身。又問。蚯蚓斷為兩段兩頭俱動。佛性在阿那頭。師云。動與不動是何境界。云言不干典非智者所談。只如和尚言。動與不動是何境界。出自何經。師曰。灼然言不干典非智者所談。大德豈不見首楞嚴經云。當知十方無邊不動虛空。并其動搖地水火風均名六大。性真圓融皆如來藏本無生滅。師有偈云。

He also asked, "I have already received your instruction on the three-virtue nirvāṇa as the fruit; what is nirvāṇa in the cause?"
The Master said, "You, Venerable, are it."
He also asked, "When the teachings speak of the meaning of illusion, does it exist?"
The Master said, "Venerable, what words are these?"
He said, "Then is the meaning of illusion nonexistent?"
The Master said, "Venerable, what words are these?"
He said, "Then is the meaning of illusion neither existent nor nonexistent?"
The Master said again, "Venerable, what words are these?"
He said, "As my three explanations all fail to tally with the meaning of illusion, I wonder how the Upādhyāya clarifies the meaning of illusion in the teachings?"
The Master said, "Venerable, do you believe that all dharmas are inconceivable or not?"
He said, "How could I dare not believe the sincere words of the Buddha?"
The Master said, "You speak of faith: between the two kinds of faith, which faith is it?"
He said, "According to my understanding, between the two kinds of faith, it is called conditional faith."
The Master said, "Relying on what doctrinal teaching is conditional faith produced?"
The Venerable said, "According to the Avataṃsaka, 'Bodhisattva-mahāsattvas, with unimpeded and unobstructed wisdom, believe that all realms of the world are the realm of the Tathāgata.' Furthermore, the Avataṃsaka says, 'All Buddha-World-Honoured Ones fully know that between worldly phenomena and the phenomena of all Buddhas, nature has no distinction and is decisively non-dual.' Furthermore, the Avataṃsaka says, 'Buddha-dharma and worldly phenomena: if one sees their reality, all are without distinction.'"
The Master said, "The doctrinal teachings cited by the Venerable for conditional faith have great provenance. Listen to this old monk clarify the meaning of illusion in the teachings for the Venerable:
'If a person sees that illusion is originally real, / such a one is called a person who sees the Buddha. / Perfectly penetrating, dharma by dharma is without arising or ceasing; / without ceasing and without arising is the Buddha body.'"
He also asked, "When an earthworm is cut into two pieces and both ends move, in which end is the Buddha-nature?"
The Master said, "Moving and not moving—what kind of realm is that?"
He said, "Words that do not concern the canons are not the discourse of the wise. Just like the Upādhyāya's words, 'Moving and not moving—what kind of realm is that?'—from which sutra does this come?"
The Master said, "Indeed, words that do not concern the canons are not the discourse of the wise. Has the Venerable not seen where the Śūraṅgama Sūtra says: 'You should know that the boundless, unmoving space of the ten directions, together with the fluctuating earth, water, fire, and wind, are collectively called the six elements. Their true nature is perfectly fused, all being the Tathāgatagarbha, fundamentally without arising and ceasing'?"
The Master had a verse that said: