景德傳燈錄 14.23

14.23

潮州大顛和尚初參石頭。石頭問師曰。那箇是汝心。師曰。言語者是。便被喝出。經旬日師却問曰。前者既不是。除此外何者是心。石頭曰。除却揚眉動目將心來。師曰。無心可將來。石頭曰。元來有心何言無心。無心盡同謗。師言下大悟。異日侍立次石頭問曰。汝是參禪僧。是州縣白蹋僧。師曰。是參禪僧。石頭曰。何者是禪。師曰。揚眉動目。石頭曰。除却揚眉動目外將爾本來面目呈看。師曰。請和尚除揚眉動目外鑒某甲。石頭曰。我除竟。師曰。將呈和尚了也。石頭曰。汝既將呈。我心如何。師曰。不異和尚。石頭曰。不關汝事。師曰。本無物。石頭曰。汝亦無物。師曰。既無物即真物。石頭曰。真物不可得。汝心見量意旨如此也。大須護持。師後辭往潮州靈山隱居。學者四集。師上堂示眾曰。夫學道人須識自家本心。將心相示方可見道。多見時輩。只認揚眉動目一語一默。驀頭印可以為心要。此實未了。吾今為汝諸人分明說出。各須聽受。但除却一切妄運想念見量。即汝真心。此心與塵境及守認靜默時全無交涉。即心是佛不待修治。何以故。應機隨照冷冷自用。窮其用處了不可得。喚作妙用乃是本心。大須護持不可容易。僧問。其中人相見時如何。師曰。早不其中也。僧曰。其中者如何。師曰。不作箇問。問苦海波深以何為船筏。師曰。以木為船筏。曰恁麼即得度也。師曰。盲者依前盲。瘂者依前瘂。

When Upādhyāya Dadian of Chaozhou first called upon Shitou, Shitou asked the Master, "Which one is your mind?" The Master said, "That which speaks is it." Thereupon he was shouted out. After ten days, the Master returned and asked, "If the previous [answer] was not it, apart from this, what is the mind?" Shitou said, "Setting aside raising the eyebrows and moving the eyes, bring your mind forth." The Master said, "There is no mind to bring forth." Shitou said, "Originally there is a mind; why do you say there is no mind? To say there is no mind is completely equivalent to slander." At these words, the Master had a great awakening. On another day, as he was standing in attendance, Shitou asked, "Are you a monk who investigates Chan, or a monk who idles through prefectures and counties?" The Master said, "I am a monk who investigates Chan." Shitou said, "What is Chan?" The Master said, "Raising the eyebrows and moving the eyes." Shitou said, "Setting aside raising the eyebrows and moving the eyes, present your original face for me to see." The Master said, "I request the Upādhyāya to examine me setting aside raising the eyebrows and moving the eyes." Shitou said, "I have set them aside." The Master said, "I have already presented it to the Upādhyāya." Shitou said, "Since you have presented it, what is my mind like?" The Master said, "Not different from the Upādhyāya's." Shitou said, "It is none of your business." The Master said, "Originally there is no thing." Shitou said, "You too are no thing." The Master said, "Since there is no thing, it is the true thing." Shitou said, "The true thing cannot be attained. Such are the views and import of your mind. You must guard and maintain it well." Later, the Master took his leave and went to live in seclusion on Mount Ling in Chaozhou, where students gathered from all four quarters. The Master entered the hall and instructed the assembly, saying: "Those who study the Path must know their own original mind. Only by showing one another with the mind can one see the Path. I often see people of today who merely identify with raising the eyebrows, moving the eyes, a word, or a silence, abruptly sealing and approving it as the essential of mind. This truly is not understanding. I now explain it clearly for you all; each of you must listen and accept it: simply remove all false operations of thoughts and views, and that is your true mind. This mind has absolutely no connection with dust-realms or with holding on to silence. The mind itself is the Buddha; it does not await cultivation and training. Why is this? Responding to conditions and illuminating accordingly, coolly operating by itself, when you search for its place of operation, it cannot be found at all. Calling it wondrous function is just the original mind. You must guard and maintain it well; it must not be taken lightly." A monk asked, "How is it when those within it meet?" The Master said, "It has long ceased to be within it." The monk said, "How is it for one who is within it?" The Master said, "Do not make such a question." [A monk] asked, "When the waves of the sea of suffering are deep, what serves as a boat and raft?" The Master said, "Wood serves as a boat and raft." The monk said, "If so, then one attains crossing?" The Master said, "The blind remain blind as before; the mute remain mute as before."