景德傳燈錄 28.10

28.10

鎮州臨濟義玄和尚示眾曰。今時學人且要明取自己真正見解。若得自己見解。即不被生死染去住自由。不要求他殊勝殊勝自備。如今道流且要不滯於惑。要用便用。如今不得病在何處。病在不自信處。自信不及即便忙忙徇一切境。脫大德若能歇得念念馳求心。便與祖師不別。汝欲識祖師麼。即汝目前聽法底是。學人信不及便向外馳求。得者只是文字學。與他祖師大遠在。莫錯大德。此時不遇萬劫千生輪迴三界。徇好惡境向驢牛肚裏去也。如今諸人與古聖何別。汝且欠少什麼。六道神光未曾間歇。若能如此見。是一生無事人。一念淨光是汝屋裏法身佛。一念無分別光是汝報身佛。一念無差別光是汝化身佛。此三身即是今日目前聽法底人。為不向外求有此三種功用。據教三種名為極則。約山僧道三種是名言。故云身依義而立。土據體而論。法性身法性土明知是光影。大德。且要識取弄光影人。是諸佛本源。是一切道流歸舍處。大德。四大身不解說法聽法。虛空不解說法聽法。是汝目前歷歷孤明。勿形段者解說法聽法。所以山僧向汝道。五蘊身田內有無位真人。堂堂顯露無絲髮許間隔。何不識取。心法無形通貫十方。在眼曰見。在耳曰聞。在手執捉。在足運奔。心若不在隨處解脫。山僧見處坐斷報化佛頂。十地滿心猶如客作兒。等妙二覺如擔枷帶鎖。羅漢辟支猶如糞土。菩提涅槃繫驢馬橛。何以如斯。蓋為不達三祇劫空有此障隔。若是真道流盡不如此。如今略為諸人大約話破。自看遠近。時光可惜各自努力。珍重。

Upādhyāya Yixuan of Linji in Zhenzhou addressed the assembly, saying: "Practitioners nowadays must clarify their own genuine insight. If you obtain your own insight, you will not be defiled by birth and death, and going or staying will be unobstructed. Do not seek the extraordinary from outside; the extraordinary is completely present within yourself. Those of the Way nowadays must not be stalled in doubt. When you need to function, just function. Nowadays, if you cannot attain it, where does the illness lie? The illness lies in not trusting yourself. If you do not have sufficient trust in yourself, you rush around in haste following all circumstances. If you, virtuous ones, can only bring to rest the mind of racing about seeking thought after thought, you will be no different from the patriarchs. Do you wish to recognize the patriarchs? They are the very one right before your eyes listening to the Dharma. When practitioners do not have sufficient trust, they rush outward to seek. Those who attain something merely have textual learning, far removed from the patriarchs. Make no mistake, virtuous ones! If you do not encounter it at this time, for ten thousand kalpas and a thousand lives you will transmigrate through the three realms, following agreeable and disagreeable circumstances into the bellies of donkeys and oxen. How do you people nowadays differ from the ancient sages? What do you lack? The divine radiance of the six senses has never ceased. If you can see in this manner, you are a person of no affairs for a lifetime. A single thought of pure radiance is the Dharmakāya Buddha in your house. A single thought of non-discriminating radiance is your Saṃbhogakāya Buddha. A single thought of non-differentiated radiance is your Nirmāṇakāya Buddha. These three bodies are the very person right before our eyes listening to the Dharma. Because you do not seek outward, you possess these three functions. According to the teachings, these three are named the ultimate principle; according to this mountain monk, these three are mere names and words. Thus it is said, 'Bodies are established according to meaning; realms are discussed based on substance.' The Dharma-nature body and the Dharma-nature realm are clearly known to be light and shadow. Virtuous ones, you must recognize the person who manipulates the light and shadow! This is the source of all Buddhas, the home to which all people of the Way return. Virtuous ones, the body of the four elements cannot preach the Dharma or listen to the Dharma; empty space cannot preach the Dharma or listen to the Dharma. It is that vividly distinct, solitary brightness right before your eyes, without form or shape, that can preach the Dharma and listen to the Dharma. Therefore this mountain monk says to you: Within the field of the five aggregates' body, there is a true person of no rank, magnificently manifest without the slightest thread of separation. Why do you not recognize him? The Dharma of the mind is without form and penetrates the ten directions: in the eye it is called seeing; in the ear it is called hearing; in the hands it grasps; in the feet it runs. If the mind is not attached, there is liberation everywhere. As this mountain monk sees it, I sit and sever the crown of the Saṃbhogakāya and Nirmāṇakāya Buddhas; those who have completed the ten stages are like hired laborers; the two awakenings of equality and wondrousness are like carrying cangues and chains; the arhats and pratyekabuddhas are like filth and dung; bodhi and nirvāṇa are tethering posts for donkeys and horses. Why is it so? It is because they do not realize the emptiness of the three asaṃkhyeya kalpas that they have these obstructions. If one is a true follower of the Way, it is completely not like this. Now, I have broadly spoken and broken through it for you all; see for yourselves whether you are near or far. Time is precious; exert yourselves, each of you! Take care!"