景德傳燈錄 25.33

25.33

廬山歸宗寺法施禪師策真。曹州人也。姓魏氏本名慧超。升淨慧之堂。問如何是佛。淨慧曰。汝是慧超。師從此信入。其語播于諸方。初自廬山余家峯請下住歸宗。上堂示眾曰。諸上座。見聞覺知只可一度。只如會了。是見聞覺知不是見聞覺知。要會麼與諸上座說破了也。待汝悟始得。久立珍重。僧問。如何是佛。師曰。我向汝道即別有也。問如何是歸宗境。師曰。是汝是什麼。曰如何是境中人。師曰。出去。問國王請命大啟法筵。不落見聞請師速道。師曰。閑言語。曰師意如何。師曰。又亂說。問承教有言。將此身心奉塵剎是則名為報佛恩。塵剎即不問。如何是報佛恩。師曰。汝若是即報佛恩。問無情說法大地得聞獅子吼時如何。師曰。汝還聞麼。曰恁麼即同無情也。師曰。汝不妨會。問古人以不離見聞為宗。未審和尚以何為宗。師曰。此問甚好。曰猶是三緣四緣。師曰。莫亂道。師次住金陵奉先寺。未幾復遷止報恩道場。太平興國四年歸寂。

Chan Master Fashi Cezhen of Guizong Temple on Mount Lu was a native of Caozhou surnamed Wei; his original name was Huichao. When he entered the hall of Jinghui, he asked, "What is the Buddha?" Jinghui said, "You are Huichao." From this, the master attained faith and insight, and these words were spread across various regions. At first, from Yujia Peak on Mount Lu, he was invited down to reside at Guizong. Ascending the hall, he instructed the assembly, saying: "Sthaviras, seeing, hearing, sensing, and knowing can only be done once. Just as when it is understood: is it seeing, hearing, sensing, and knowing, or is it not seeing, hearing, sensing, and knowing? Do you want to understand? I have already laid it bare for you sthaviras; you must wait until you awaken to attain it. You have been standing long; take care." A monk asked, "What is the Buddha?" The master said, "If I tell you, then it will become something else." He asked, "What is the realm of Guizong?" The master said, "It is you; what is it?" The monk asked, "Who is the person within the realm?" The master said, "Get out." A monk asked, "The king has commanded the grand opening of the Dharma feast. Without falling into seeing and hearing, please speak promptly, Master." The master said, "Idle words." The monk asked, "What is the Master's meaning?" The master said, "Babbling nonsense again." A monk asked, "Receiving the teachings, there is the saying: 'To dedicate this body and mind to dust-mote realms is called repaying the Buddha's benevolence.' I do not ask about the dust-mote realms; what is repaying the Buddha's benevolence?" The master said, "If you are so, that is repaying the Buddha's benevolence." A monk asked, "When the insentient preach the Dharma and the great earth hears the lion's roar, how is it?" The master said, "Do you still hear it?" The monk said, "If so, then one is identical to the insentient." The master said, "It doesn't hurt you to understand that way." A monk asked, "The ancients took not leaving seeing and hearing as their principle. I wonder, what does the Upādhyāya take as his principle?" The master said, "This question is very good." The monk said, "Is it still the three conditions or the four conditions?" The master said, "Do not talk nonsense." Next, the master resided at Fengxian Temple in Jinling. Shortly after, he moved to reside at the Bao'en Bodhimanda. In the fourth year of the Taiping Xingguo era, he entered quiescence.