景德傳燈錄 15.28

15.28

澧州夾山善會禪師廣州峴亭人也。姓廖氏。九歲於潭州龍牙山出家。依年受戒。往江陵聽習經論該練三學。遂參禪會勵力參承。初住京口。一夕道吾策杖而至。遇師上堂。僧問。如何是法身。師曰。法身無相。曰如何是法眼。師曰。法眼無瑕。師又曰。目前無法意在目前。不是目前法非耳目所到。道吾乃笑。師乃生疑問吾。何笑。吾曰。和尚一等出世未有師。可往淛中華亭縣參船子和尚去。師曰。訪得獲否。道吾曰。彼師上無片瓦遮頭。下無卓錐之地。師遂易服直詣華亭。會船子鼓櫂而至。師資道契微眹不留（語見船子章）師比遁世忘機。尋以學者交湊廬室星布曉夕參依。唐咸通十一年庚寅海眾卜于夾山遽成院宇。師上堂示眾曰。夫有祖以來時人錯會。相承至今以佛祖句為人師範。如此却成狂人無智人去。他只指示汝。無法本是道。道無一法。無佛可成。無道可得。無法可捨。故云目前無法意在目前。他不是目前法。若向佛祖邊學。此人未有眼目。皆屬所依之法不得自在。本只為生死茫茫識性無自由分。千里萬里求善知識。須有正眼永脫虛謬之見。定取目前生死。為復實有。為復實無。若有人定得許汝出頭。上根之人言下明道。中下根器波波浪走。何不向生死中定。當取何處更疑佛疑祖替汝生死。有智人笑汝偈曰。

Chan Master Shanhui of Jiashan in Lizhou was a native of Xianting in Guangzhou, surnamed Liao. At age nine, he went forth from household life at Mount Longya in Tanzhou. When he reached the appropriate age, he received full ordination. He went to Jiangling to study the sūtras and treatises, mastering the three trainings, and then attended Chan assemblies, applying his effort in personal instruction. Initially he resided in Jingkou. One evening Daowu arrived leaning on a staff, just as the Master ascended the hall. A monk asked, "What is the Dharma-body?" The Master said, "The Dharma-body has no form." The monk said, "What is the Dharma eye?" The Master said, "The Dharma eye has no blemish." The Master further said, "Before the eyes there are no phenomena; the intention is before the eyes. It is not phenomena before the eyes, nor is it reached by ear or eye." Daowu chuckled. The Master felt doubt and asked Daowu, "Why did you laugh?" Daowu said, "The Upādhyāya has come into the world with a certain standing, but does not yet have a master. You may go to Huating county in Zhezhong to study under the Boatman Upādhyāya." The Master said, "If I visit him, can I succeed?" Daowu said, "Above that master there is not a single tile to cover his head; below there is not an inch of ground to stick an awl into." The Master thereupon changed his clothes and went straight to Huating. He met the Boatman paddling his oars, and the way of master and disciple meshed without leaving a trace (the words appear in the Boatman's chapter). The Master thereupon escaped from worldly concerns and forgot contrivances. Soon learners gathered like a swarm, their huts dotting the area like stars, visiting him morning and evening. In the eleventh year of the Xiantong era of the Tang (770 CE, gengyin), the assembly gathered from all quarters divined a site at Jiashan and promptly constructed a monastery. The Master ascended the hall and addressed the assembly: "Ever since there have been patriarchs, people of the times have misunderstood, passing it down until today, taking the sayings of the buddhas and patriarchs as models for people. In doing so they become madmen and people without wisdom. They merely pointed out to you: no-phenomena is originally the Way; the Way has not a single phenomenon. There is no Buddha to attain, no Way to achieve, and no phenomenon to discard. Therefore it is said: 'Before the eyes there are no phenomena; the intention is before the eyes.' It is not phenomena before the eyes. If you learn from the side of the buddhas and patriarchs, you do not yet have eyes; you are entirely subject to dependent dharmas and cannot be at ease. Originally it was only because birth and death are boundless and the nature of consciousness has no freedom, that you sought kalyāṇamitras across thousands and tens of thousands of miles. You must have the correct eye to be forever free from false and mistaken views, and determine whether birth and death before your eyes truly exist or truly do not exist. If anyone can determine this, I grant that you have stuck your head out. People of superior capacity understand the Way at a single word; those of medium and lower faculties run about in waves. Why not settle it right in the midst of birth and death? Where else should you doubt buddhas or doubt patriarchs to replace you in birth and death? Wise people will laugh at you." He spoke a gāthā: