景德傳燈錄 26.95

26.95

師自爾足不歷城邑。手不度財貨。不設臥具。不衣繭絲。卯齋終日宴坐。申旦誨誘徒眾。朝夕懇至踰三十載其志彌厲。師示眾云。爾等諸人還見竹林蘭若山水院舍人眾麼。若道見則心外有法。若道不見焉奈竹林蘭若山水院舍人眾現在摐然地。還會恁麼告示麼。若會不妨靈利。無事莫立。師示眾云。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而常處此菩提座。若道佛身充滿於法界去。菩薩界緣覺界聲聞界天界修羅界人界畜生界餓鬼地獄界。如是等界應須勿有蹤跡去始得。為什麼有此二三說。為道法界唯是佛身。便恁麼道恁麼道既成二三。又作麼生說。是充滿法界底佛身。向遮裏為爾等亂道。還得麼。於遮箇說話若也薦得。不妨省心力。若也薦不得爾等且道。不歷僧祇獲法身。是箇甚人。彼此出浴勞倦不妨且退。師有時云。大凡參學佛法未必學問話是。參學未必學揀話是。參學未必學代語是。參學未必學別語是。參學未必學捻破經論中奇特言語是。參學未必捻破諸祖師奇特言語是。參學若也於如是等參學。任爾七通八達。於佛法中儻無箇實見處。喚作乾慧之徒。豈不聞古德云。聰明不敵生死。乾慧豈免苦輪。諸人若也參學。應須真實參學。始得真實參學也。行時行時參取。立時立時參取。坐時坐時參取。眠時眠時參取。語時語時參取。默時默時參取。一切作務時一切作務時參取。既向如是等時參。且道參箇甚人參箇什麼說。到遮裏須自有箇明白處始得。若非明白處喚作造次參學則無究了。又云。幽林鳥叫碧㵎魚跳。雲片展張瀑聲嗚咽。爾等還知得如是多景象示爾等箇入處麼。若也知得不妨參取好。又云。天台教中說文殊觀音普賢三門。文殊門者一切色。觀音門者一切聲。普賢門者不動步。而到我道。文殊門者不是一切色。觀音門者不是一切聲。普賢門者是箇什麼。莫道別却天台教說話。無事且退。又云。南泉遷化向甚處去。東家作驢西家作馬。若是求出三界修行底人。聞遮箇言語不妨狐疑不妨驚怛。南泉遷化向甚處去。東家作驢西家作馬。或會云。千變萬化不出真常。南泉遷化向甚處去。東家作驢西家作馬。或會云。須會異類中行始會得遮箇言語。南泉遷化向甚處去。東家作驢西家作馬。或會云。東家是南泉西家是南泉。南泉遷化向甚處去。東家作驢西家作馬。或會云。東家郎君子西家郎君子。南泉遷化向甚處去。東家作驢西家作馬。或會云。東家是什麼西家是什麼。南泉遷化向甚處去。東家作驢西家作馬。或會云。乃作驢叫又作馬嘶。南泉遷化向甚處去。東家作驢西家作馬。或會云。喚什麼作東家驢。喚甚麼作西家馬。南泉遷化向甚處去。東家作驢西家作馬。或會云。既問遷化答在問處。南泉遷化向甚處去。東家作驢西家作馬。或會云。作露柱處去。南泉遷化向甚處去。東家作驢西家作馬。或會云。東家作驢虧南泉甚處。西家作馬虧南泉甚處。如是諸家會也。總於佛法有安樂處。南泉遷化向甚處去。東家作驢西家作馬。學人不會。要騎便騎要下便下。遮箇答話不消得多道理而會。若見法界性去也勿多事。珍重。又云。晨朝起來洗手面盥漱了喫茶。喫茶了佛前禮拜。佛前禮拜了和尚主事處問訊。和尚主事處問訊了僧堂裏行益。僧堂裏行益了上堂喫粥。上堂喫粥了歸下處打睡。歸下處打睡了起來洗手面盥漱。起來洗手面盥漱了喫茶。喫茶了東事西事。東事西事了齋時僧堂裏行益。齋時僧堂裏行益了上堂喫飯。上堂喫飯了盥漱。盥漱了喫茶。喫茶了東事西事。東事西事了黃昏唱禮。黃唱禮昏了僧堂前喝參。僧堂前喝參了主事處喝參。主事處喝參了和尚處問訊。和尚處問訊了初夜唱禮。初夜唱禮了僧堂前喝珍重。僧堂前喝珍重了和尚處問訊。和尚處問訊了禮拜行道誦經念佛。如此之外或往莊上。或入郡中。或歸俗家。或到市肆。既有如是等運為。且作麼生說箇勿轉動相底道理。且作麼生說箇那伽常在定無有不定體底道理。還說得麼。若也說得一任說取。珍重。又云。鑑中形影唯憑鑑光顯現。爾等諸人所作一切事。且道唯憑箇什麼顯現。還知得麼。若也知得於參學中千足萬足。無事莫立。又云。爾等諸人夜間眠熟不知一切。既不知一切。且問。爾等那時有本來性。若道那時有本來性。那時又不知一切與死無異。若道那時無本來性。那時睡眠。忽醒覺知如故。還會麼。不知一切與死無異。睡眠忽省覺知如故。如是等時是箇什麼。若也不會各自體究取。無事莫立。又云。諸法所生唯心所現。如是言語好箇入底門戶。且問。爾等諸人眼見一切色。耳聞一切聲。鼻嗅一切香。舌知一切味。身觸一切軟滑。意分別一切諸法。只如眼耳鼻舌身意所對之物。為復唯是爾等心。為復非是爾等心。若道唯是爾等心。何不與爾等身都作一塊了休。為什麼所對之物却在爾等眼耳鼻舌身意外。爾等若道眼耳鼻舌身意所對之物非是爾等心。又焉奈諸法所生唯心所現。言語留在世間何人不舉著。爾等見遮箇說話。還會麼。若也不會大家用心商量教會去。幸在其中莫令厭學。無事且退。大中祥符元年二月師忽謂上足如晝曰。可造石龕。仲秋望日吾將順化。如晝稟命尋即成就。及期遠近士庶奔趨瞻仰。是日參問如常。至午時安坐方丈手結寶印。復謂如晝曰。古人云。騎虎頭打虎尾。中央事作麼生。如晝答云。也只是如晝。師云。爾問我。晝乃問。騎虎頭打虎尾中央事和尚作麼生。師云。我也弄不出。言訖奄然。開一目微視而寂。壽六十七。臘四十二。長吏具以事聞。詔本州常加檢視。如晝乃奉師嘗所著竹林集十卷詩篇歌辭共千餘首詣闕上進。詔藏祕閣。如晝特賜紫衣。

From then on, the Master's feet never trod through towns or cities; his hands never handled wealth or goods; he set out no bedding, and wore no cocoons or silk. After the morning meal, he sat in peaceful meditation all day; from dawn onwards, he instructed and guided the disciples. Morning and evening his sincerity was earnest for over thirty years, his resolve growing ever more vigorous. The Master addressed the assembly, saying: “Do you people still see the bamboo groves, aranyas, mountains, waters, temple quarters, and crowds of people? If you say you see them, then there are phenomena outside the mind; if you say you do not see them, what will you do about the bamboo groves, aranyas, mountains, waters, temple quarters, and crowds of people clearly present right now? Do you understand such an announcement? If you understand, you will surely be clever. If there is nothing further, do not stand about.”

The Master addressed the assembly, saying: “ ‘The Buddha's body fills the Dharma realm, / appearing universally before all living beings. / Responding to conditions and meeting receptivities, nothing is left unreached, / yet he constantly abides on this bodhi seat.’ If you say that the Buddha's body completely fills the Dharma realm, then the realm of bodhisattvas, the realm of pratyekabuddhas, the realm of śrāvakas, the realm of gods, the realm of asuras, the realm of humans, the realm of beasts, the realm of hungry ghosts, and the realm of hells—such realms as these ought to have no trace whatsoever for that to hold. Why then are there these two or three explanations? If one says that the Dharma realm is solely the Buddha's body, then speaking in this way, since speaking in this way already constitutes two or three, how then do you explain the Buddha's body that fills the Dharma realm? Would it do for me to speak wildly to you on this point? If you can grasp this discourse, it will surely save you mental effort. If you cannot grasp it, you people tell me: without passing through asaṃkhyeya kalpas, one obtains the Dharmakāya—what kind of person is this? Both of us have just come out from bathing and are fatigued; you may as well withdraw.”

The Master sometimes said: “Generally speaking, in investigating and studying the Buddha Dharma, learning how to ask questions is not necessarily it; investigating and studying is not necessarily learning to select words; investigating and studying is not necessarily learning surrogate phrases; investigating and studying is not necessarily learning alternative phrases; investigating and studying is not necessarily learning to tear apart the extraordinary language in the sūtras and treatises; investigating and studying is not necessarily tearing apart the extraordinary words of the ancestral masters. If one investigates and studies in such ways as these, even if you are thoroughly versed in all directions, if you have no real insight into the Buddha Dharma, you are called one of the dry-wisdom sort. Have you not heard the ancients say: ‘Cleverness cannot rival birth and death; how can dry wisdom escape the wheel of suffering?’ If you people investigate and study, you must truly and genuinely investigate and study before you achieve genuine study. When walking, investigate while walking; when standing, investigate while standing; when sitting, investigate while sitting; when sleeping, investigate while sleeping; when speaking, investigate while speaking; when silent, investigate while silent; when carrying out all manner of tasks, investigate while carrying out all manner of tasks. Since you investigate at such times, tell me: what person are you investigating, what saying are you investigating? When you arrive here, you must clearly have a place of certainty for yourself before it will do. If it is not a place of certainty, it is called hasty study, and will have no completion.”

He also said: “In the secluded grove birds sing, in the blue stream fish leap. Clouds spread out, the sound of the waterfall sobs. Do you know that this multitude of sights shows you an entrance? If you know, it is good to investigate it.”

He also said: “The Tiantai teachings speak of the three gates of Mañjuśrī, Avalokiteśvara, and Samantabhadra. The gate of Mañjuśrī is all forms; the gate of Avalokiteśvara is all sounds; the gate of Samantabhadra is arriving without moving a step. But I say: the gate of Mañjuśrī is not all forms; the gate of Avalokiteśvara is not all sounds; what is the gate of Samantabhadra? Do not say this departs from what the Tiantai teachings say. If there is nothing further, withdraw.”

He also said: “When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ If it is a practitioner seeking to escape the three realms, upon hearing such words, they will surely be suspicious and surely be frightened. When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ Some understand it, saying: ‘A thousand changes and ten thousand transformations do not depart from the truly constant.’ When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ Some understand it, saying: ‘One must understand walking among different species before understanding these words.’ When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ Some understand it, saying: ‘The eastern house is Nanquan; the western house is Nanquan.’ When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ Some understand it, saying: ‘The eastern house's young gentleman, the western house's young gentleman.’ When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ Some understand it, saying: ‘What is the eastern house? What is the western house?’ When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ Some understand it, saying: ‘He brays like a donkey and neighs like a horse.’ When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ Some understand it, saying: ‘What do you call the eastern house's donkey? What do you call the western house's horse?’ When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ Some understand it, saying: ‘Since you asked about passing away, the answer lies in the question.’ When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ Some understand it, saying: ‘He went to the place of the exposed pillar.’ When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ Some understand it, saying: ‘Becoming a donkey in the eastern house—how does that diminish Nanquan? Becoming a horse in the western house—how does that diminish Nanquan?’ Such understandings as these all have a place of peace within the Buddha Dharma. When Nanquan passed away, where did he go? ‘In the eastern house he becomes a donkey; in the western house he becomes a horse.’ The student did not understand. If you want to ride, just ride; if you want to get off, just get off. This response does not require many principles to understand. If you see the nature of the Dharma realm, there is nothing more to do. Take care.”

He also said: “Waking up in the morning, wash hands and face, rinse the mouth, and drink tea. Having drunk tea, bow before the Buddha. Having bowed before the Buddha, pay respects at the upādhyāya's and the prior's quarters. Having paid respects at the upādhyāya's and the prior's quarters, serve food in the Saṅgha hall. Having served food in the Saṅgha hall, go up to the hall to eat gruel. Having eaten gruel in the hall, return to your quarters to sleep. Having slept in your quarters, get up and wash hands and face, and rinse the mouth. Having gotten up, washed hands and face, and rinsed the mouth, drink tea. Having drunk tea, attend to affairs east and west. Having attended to affairs east and west, at mealtime serve food in the Saṅgha hall. Having served food in the Saṅgha hall at mealtime, go up to the hall to eat rice. Having eaten rice in the hall, rinse the mouth. Having rinsed the mouth, drink tea. Having drunk tea, attend to affairs east and west. Having attended to affairs east and west, at dusk chant worship. Having chanted worship at dusk, call out attendance before the Saṅgha hall. Having called out attendance before the Saṅgha hall, call out attendance at the prior's quarters. Having called out attendance at the prior's quarters, pay respects at the upādhyāya's quarters. Having paid respects at the upādhyāya's quarters, chant worship in the first watch of the night. Having chanted worship in the first watch of the night, call out ‘Take care’ before the Saṅgha hall. Having called out ‘Take care’ before the Saṅgha hall, pay respects at the upādhyāya's quarters. Having paid respects at the upādhyāya's quarters, bow, circumambulate, chant sūtras, and recite the Buddha's name. Besides this, one may go to the estate, enter the prefecture, return to a lay house, or go to the market. Since there are such movements and activities as these, how do you explain the principle of having no sign of movement? How do you explain the principle that ‘the nāga is constantly in samādhi, having no state of non-samādhi’? Can you explain it? If you can, go ahead and explain it. Take care.”

He also said: “The forms and shadows in a mirror appear relying solely on the mirror's light. As for all the deeds that you people perform, tell me: relying on what do they appear? Do you know? If you know, you will be ten thousand times fulfilled in your study. If there is nothing further, do not stand about.”

He also said: “When you people sleep soundly at night, you know nothing of anything. Since you know nothing of anything, let me ask: at that time, do you have your original nature? If you say that at that time you have your original nature, at that time you know nothing of anything, no different from being dead. If you say that at that time you do not have your original nature, when you sleep and suddenly awaken, consciousness and awareness are just as before. Do you understand? Knowing nothing of anything, no different from being dead; sleeping and suddenly awakening, consciousness and awareness just as before—what is it at such times as these? If you do not understand, examine and investigate it for yourselves. If there is nothing further, do not stand about.”

He also said: “ ‘All phenomena that arise are only manifestations of the mind.’ Such words are a fine gateway of entrance. Let me ask: you people's eyes see all forms, ears hear all sounds, noses smell all fragrances, tongues know all tastes, bodies touch all that is soft and smooth, and manas discriminates all phenomena. Just take the objects facing the eyes, ears, nose, tongue, body, and manas—are they solely your minds, or are they not your minds? If you say they are solely your minds, why do they not merge completely into one lump with your bodies and be done with it? Why are the objects that face them instead outside your eyes, ears, nose, tongue, body, and manas? If you people say that the objects facing the eyes, ears, nose, tongue, body, and manas are not your minds, what then of ‘All phenomena that arise are only manifestations of the mind’? The words remain in the world; who does not bring them up? Having seen this discourse, do you understand? If you do not understand, let everyone put their minds together to discuss and instruct one another. Fortunately being in the midst of it, do not grow weary of study. If there is nothing further, withdraw.”

In the second month of the first year of the Dazhong Xiangfu era, the Master suddenly said to his senior disciple Ruzhou: “You may construct a stone niche. On the full moon of mid-autumn, I shall follow the transformation.” Ruzhou received the command and immediately completed it. When the time came, gentry and commoners from far and near rushed to gaze in veneration. On that day, attendance and questioning proceeded as usual. At noon, he sat peacefully in the abbot's quarters, his hands forming the precious mudrā. He again said to Ruzhou: “An ancient said: ‘Riding the tiger's head, striking the tiger's tail; what about the matter in the middle?’ ” Ruzhou answered: “It is also just Ruzhou.” The Master said: “You ask me.” Zhou then asked: “ ‘Riding the tiger's head, striking the tiger's tail’—what about the matter in the middle for the Upādhyāya?” The Master said: “I cannot pull it off either.” Having spoken, he passed away suddenly, opening one eye slightly to look, and entered stillness. He was sixty-seven years of age, with forty-two Dharma years. The senior magistrate reported the matter in full to the throne, and an edict instructed the prefecture to inspect regularly. Ruzhou then took the Master's previously composed Zhulin ji (Bamboo Grove Collection) in ten fascicles, with over a thousand poems and songs, to the palace and presented it. An imperial decree placed it in the imperial library. Ruzhou was specially granted a purple robe.