景德傳燈錄 28.12

28.12

漳州羅漢桂琛和尚上堂。大眾立久。師曰。諸上座。不用低頭思量。思量不及。便道不用揀擇。委得下口處麼。汝向什麼處下口。試道看。還有一法近得汝。還有一法遠得汝麼。同得汝異得汝麼。既然如是為什麼却特地艱難去。蓋為不丈夫男子。[仁-二+蔑][仁-二+蔑]偰偰無些子威光。慼慼地遮護箇意根。恐怕人問著。我常道。汝若有達悟處。但去却人我披露將來。與汝驗過。直下作麼。不肯莫把牛迹裏水以為大海。佛法遍周沙界。莫錯向肉團心上妄立知見以為疆界。此見聞覺知識想情緣。然非不是。若向遮裏點頭道我真實即不得。只如古人道此事唯我能知。是何境界。還識得麼。莫是汝見我我見汝便是麼。莫錯會。若是遮箇我我隨生滅。身有即有身無即無。所以古佛為汝今日人說。異法有故異法出生。異法無故異法滅盡。莫將為等閑。生死事大此一團子消殺不到。在處乖張不少聲色。若不破受想行識。亦然役得汝骨出在。莫道五陰本來空也。不由汝口便解空去。所以道。須得親徹須真實也。不是今日老師始解恁麼道。他古聖告報。汝喚作金剛祕密不思議光明藏。覆蔭乾坤生凡育聖。亘古亘今誰人無分。既若如此更藉何人。所以諸佛慈悲見汝不奈何。開方便門示真實相。我今方便也汝還會麼。若不會莫向意根下揑怪。僧問從上宗門乞師方便。師曰。方便即不無。汝喚什麼作宗門。曰恁麼即學人虛施此問。師曰。汝有什麼罪過。問佛法還受雕琢也無。師曰。作麼不受。曰如何雕琢。師曰。佛法。問諸行無常是生滅法。如何是不生不滅法。師曰。用不生不滅作麼。問才擬是過不擬時如何。師曰。擬有什麼過。曰恁麼即便自無瘡也。師曰。合取口。問諸境中以何為主。師曰。那箇是諸境。曰莫是疑處是麼。師曰。把將疑處來。問正恁麼時是什麼。師曰。不恁麼時是什麼。曰學人道不得。師曰。口裏是什麼塞却。師又曰。諸人朝晡恁麼上來下去。也只是被些子聲色惑亂身心不安。若是聲色名字不是佛法。又疑伊什麼。若是佛法不是聲色名字。汝又作麼生擬把身心湊泊伊。若是聲色名字。總是聲色名字。若是佛法總是佛法。會麼。異聲無聲。異色無色。離字無名。離名無字。試把舌頭點看。有多少聲色名字。自何而色以何為名。三界如是崢嶸尚覓出頭不得。因什麼却特地難為去。只為諸人自生顛倒。以常為斷悟假迷真。妄外馳求強揑異見。終日共人商量便有佛法。不與人商量便是世間閑人。話到遮裏才舉著佛法。便道擬心即差。動念即乖。尋常諸處元無口似紡車。總便不差去。佛法事不是隔日瘧。皆由汝狂識凡情作差與不差解。忽然見我拈箇槌子槌背。便作意度顧覽。不然見我把箇帚子掃東掃西。便各照管。是汝尋常打柴。何不顧覽招呼便悟去。上座佛法莫向意根下皮袋裏作則度。汝成自賺。我不敢網絆初心籠罩後學。各自究去無事。珍重。

Upādhyāya Guichen of Luohan in Zhangzhou ascended the hall. The assembly stood for a long time. The Master said: "Sthaviras, there is no need to hang your heads and deliberate. Deliberation falling short, you immediately say there is no need to make distinctions. Do you understand where to open your mouth? Where will you direct your mouth? Try to say! Is there still any phenomenon that can come near to you? Is there still any phenomenon that can remain distant from you? Can it be the same as you or different from you? Since it is like this, why do you go out of your way to make it difficult? It is simply because you are not manly men, but meek and evasive, without a bit of majestic radiance, mournfully shielding your sense-faculty of mind, afraid that someone will question you. I often say: if you have had an awakening, simply cast aside other and self, disclose it and bring it forward, and I will test it with you. Right now, what are you doing? Refusing to acknowledge it, do not take the water in a cow's footprint to be the great ocean! The Buddha-Dharma pervades the worlds as numerous as grains of sand; do not mistakenly set up perceptions and views upon the physical heart of flesh and take that to be the boundary. These perceptions, hearings, awarenesses, cognitions, thoughts, conceptualizations, and emotional conditions—indeed, they are not not it. But if you nod your head here and say, 'I am real and true,' that will not do. Just as an ancient said, 'This matter only I can know'—what realm is this? Do you recognize it? Could it be that your seeing me and my seeing you is it? Do not misunderstand! If it is this 'I', the 'I' follows birth and death; when the body exists, it exists; when the body is absent, it is absent. Therefore the ancient Buddha said for the sake of you people of today: 'Because distinct phenomena exist, distinct phenomena arise; because distinct phenomena are absent, distinct phenomena are extinguished.' Do not treat this lightly. The matter of birth and death is great; if this lump is not thoroughly dissolved, wherever you are it will be discordant, with no small amount of sights and sounds. If you do not break through feeling, perception, volitional formations, and consciousness, it will likewise work your bones to exhaustion. Do not say, 'The five aggregates are fundamentally empty'; it is not by your mouth that they come to be understood as empty! Therefore it is said: you must personally penetrate it, you must be genuine. It is not that only today has this old teacher come to speak like this; the ancient sages of that time proclaimed: you call it the adamantine, secret, inconceivable treasury of radiance, which covers heaven and earth, giving birth to ordinary mortals and nurturing sages. From ancient times to the present day, who does not have a share? Since it is like this, upon whom else do you rely? Therefore, seeing that you are helpless, the Buddhas out of compassion opened the gate of skillful means and manifested the true mark. I now also use skillful means; do you understand? If you do not understand, do not fabricate strange ideas in the sense-faculty of mind." A monk asked: "From the ancestral lineage from above, I beg the master for skillful means." The Master said: "Skillful means is not absent. What do you call the ancestral lineage?" The monk said: "If so, then I have posed this question in vain." The Master said: "What fault do you have?" The monk asked: "Does the Buddha-Dharma also admit of being carved and polished, or not?" The Master said: "Why would it not admit of it?" The monk asked: "How is it carved and polished?" The Master said: "Buddha-Dharma." The monk asked: "'All conditioned things are impermanent; they are the phenomena of birth and death.' What is the phenomenon of non-birth and non-extinction?" The Master said: "What use do you have for non-birth and non-extinction?" The monk asked: "The moment one intends, there is an error; how is it when one does not intend?" The Master said: "What error is there in intending?" The monk said: "If so, then naturally there is no wound." The Master said: "Shut your mouth." The monk asked: "Among all realms, what is taken as master?" The Master said: "Which one is 'all realms'?" The monk said: "Could it be the place of doubt?" The Master said: "Bring the place of doubt here!" The monk asked: "Right at this moment, what is it?" The Master said: "When not at this moment, what is it?" The monk said: "I cannot say." The Master said: "What is clogging your mouth?" The Master also said: "You people coming up and going down like this morning and evening are merely deluded by a bit of sounds and forms, so that body and mind are uneasy. If sounds, forms, and names are not the Buddha-Dharma, what else do you doubt about them? If it is the Buddha-Dharma and not sounds, forms, and names, how do you intend to make your body and mind harmonize with it? If it is sounds, forms, and names, it is entirely sounds, forms, and names. If it is the Buddha-Dharma, it is entirely the Buddha-Dharma. Do you understand? Distinct sounds have no sound; distinct forms have no form; separated from characters there is no name; separated from names there are no characters. Try moving your tongue to inspect: how many sounds, forms, and names are there? From where is it form, and by what is it named? The three realms are imposing like this, and still one cannot find a way out; why do you go out of your way to make it difficult? It is only because you people produce your own inversions, taking the eternal to be annihilation, awakening to the false and being deluded about the real, errantly chasing outwardly, and forcibly fabricating divergent views. Conferring with others all day long, there is Buddha-Dharma; not conferring with others, you are idle people of the world. Coming to this point in the talk, as soon as the Buddha-Dharma is brought up, you immediately say, 'To intend with the mind is an error; to stir a thought is contrary.' Ordinarily, in other places, your mouths are originally like spinning wheels, yet none of it is in error! The matter of the Buddha-Dharma is not an intermittent fever; it is all due to your wild consciousness and ordinary sentiments producing understandings of error and non-error. Suddenly seeing me pick up a mallet to pound my back, you immediately deliberate and look attentively; otherwise, seeing me hold a broom and sweep east and west, you each pay close attention. When you ordinarily gather firewood, why do you not look attentively, summon it, and immediately awaken? Sthaviras, do not set up standards and measures for the Buddha-Dharma in the sense-faculty of mind or inside the skin bag; you will only end up deceiving yourselves. I dare not entangle beginners in nets or overshadow junior students. Each of you go investigate on your own, free from concerns. Take care!"