景德傳燈錄 28.13

28.13

大法眼文益禪師上堂曰。諸上座時寒何用上來。且道上來好不上來好。或有上座道。不上來却好什麼處不是。更用上來作什麼。更有上座道。是伊也不得一向。又須到和尚處始得。諸上座且道遮兩箇人於佛法中還有進趣也未。上座。實是不得並無少許進趣。古人喚作無孔鐵鎚。生盲生聾無異。若更有上座出來道。彼二人總不得。為什麼如此。為伊執著所以不得。諸上座總似恁麼行脚。總似恁麼商量。且圖什麼。為復只要弄脣嘴。為復別有所圖。恐伊執著且執著什麼。為復執著理執著事執著色執著空。若是理理且作麼生執。若是事事且作麼生執。著色著空亦然。山僧所以尋常向諸上座道。十方諸佛十方善知識時常垂手。諸上座時常接手。十方諸佛垂手時有。也什麼處是諸上座時常接手處。還有會處會取好。若未會得莫道。總是都來圓取。諸上座傍家行脚。也須審諦著些精彩。莫只藉少智慧過却時光。山僧在眾見此多矣。更有一般上座。自己東西猶未知。向遮邊那邊東聽西聽。說得少許以為胸襟。仍為他人注脚。將為自己眼目。上座總似遮箇行脚。自賺亦乃賺他。奉勸諸上座。且明取道眼好。些子粥飯智慧不足可恃。若是世間造作種種非違之事。入地獄猶有劫數且有出期。若是錯與他人開眼目。陷在地獄冥冥長夜無有出期。莫將為等閑。奉勸且依古聖慈悲門好。他古聖所見諸境唯見自心。祖師道。不是風動幡動仁者心動。但且恁麼會好。別無親於親處也。師良久又云。諸上座貶也得剝也得。時僧問。學人不為別事請師直道。師曰。汝是不為別事。問如何是不生不滅底心。師曰。那箇是生滅底心。僧曰。爭奈學人不見。師曰。汝若不見不生不滅底也不是。問如何是佛法大意。師曰。便會取。問古人才見人恁麼來便叫失也古人意如何。師曰。汝不信但問別人。問維摩與文殊對談何事。師曰。汝不妨聰明。問法同法性入諸法故古意如何。師曰。汝是行脚僧。問如何是解修行底人。師曰。汝是什麼人。曰恁麼即不落因果也。師曰。莫作野干鳴。問識本還源時如何。師曰。謾語。問明暗不分時如何。師曰。道什麼。問如何是對境數起底心。師曰。恰道著。問如何是學人本分事。師曰。謝指示。問決擇之次如履輕氷如何決擇。師曰。待汝疑即道。曰學人即今疑。師曰。嚇阿誰。問從上宗乘如何履踐。師曰。雷聲甚大雨點全無。問如何是末後句。師曰苦。問如何是玄言妙旨。師曰。用玄言妙旨作什麼。問如何是直道。師曰。恐難副此問。問承教有言。佛真法身猶若虛空。應物現形如水中月。如何得恁麼。師曰。如何得恁麼。問教云。佛以一音演說法。眾生隨類各得解。學人如何解。師曰。汝甚解。師又曰。此問已是不會古人語。也因什麼却向伊道。汝甚解。何處是伊解處。莫是於伊分中便點與伊麼。莫是為伊不會問却反射伊麼。且素非此理。慎莫錯會。除此兩會別又如何商量。諸上座若會得此語。也即會得諸聖總持門。且作麼生會。若也會得一音演說不會隨類各解。恁麼道莫是有過無過說麼。英錯會好。既不恁麼會。作麼生說。一音演說隨類得解。有箇去處始得。每日空上來下去。又不當得人事。且究道眼始得。他古人道。一切聲是佛聲。一切色是佛色。何不且恁麼會取。僧問。遠遠尋聲請師一接。師曰。汝尋底是什麼聲。是僧聲是俗聲是凡聲是聖聲。還有會處麼。若也實不會。上座吵吵是聲吵吵是色。聲色不奈何。莫將為等閑。上座若會得即是真實。若不會即是幻化。若也會得即是幻化。若也不會即是真實。他古人亦向上座道。唯我能知。除此外別無作計校處。上座成不成從何而出。是不是從何而出。理無事而不顯。事無理而不消。事理不二不事不理不理不事。恁麼注解與上座。若更不會不如且依古語好。他古人見上座百般不得。所以垂慈向汝道。將聞持佛佛。何不自聞聞。無事珍重。

Chan Master Great Fayan Wenyi went up to the hall and said: "Sthaviras, in this cold weather, why do you bother coming up? Tell me, is coming up good, or is not coming up good? Perhaps some sthavira will say, 'Not coming up is actually good. Where is not [the Way]? Why bother coming up anymore?' Then another sthavira might say, 'That person cannot go entirely one way either; one still must go to the upādhyāya's place before it is all right.' Sthaviras, tell me, do these two people have any entry or progress in the Buddha-Dharma or not? Sthaviras, in truth, neither can manage it; neither has the slightest entry or progress. The ancients called such a one a 'holeless iron hammer', no different from being born blind or born deaf. If yet another sthavira comes forward and says, 'Both of those two are entirely in the wrong. Why so? Because they have attachments, they are in the wrong.' Sthaviras, if you all go wandering on pilgrimage like this, and if you all deliberate like this, what indeed are you aiming at? Do you merely want to flap your lips, or do you have something else in view? You fear that they are attached—well, attached to what? Attached to principle? Attached to phenomena? Attached to form? Attached to emptiness? If it is principle, how can principle be attached to? If it is phenomena, how can phenomena be attached to? The same goes for being attached to form or to emptiness. This is why this mountain monk always says to you sthaviras: The Buddhas of the ten directions and the kalyāṇamitras of the ten directions are constantly lowering their hands; you sthaviras are constantly receiving their hands. There are times when the Buddhas of the ten directions lower their hands; where is the place where you sthaviras constantly receive them? If you have an understanding, it is best to understand it. If you have not understood it, do not say, 'It all comes down to complete integration.' Sthaviras, wandering about on pilgrimage, you must also be thorough and bring forth some spirit. Do not merely scrape by through your days on a pittance of wisdom. This mountain monk has seen this often among the assembly. There is another sort of sthavira who does not even know his own east from west, yet runs here and there, listening east and listening west, and having caught a few words, takes them as his own mind's breadth, and even goes on to annotate them for others, considering them his own eye. Sthaviras, if you all wander on pilgrimage like this, you cheat yourselves and cheat others as well. I urge you sthaviras: it would be better first to clarify your eye of the Way. A bit of rice-gruel wisdom is not to be relied upon. If you commit various infractions in the mundane world, when entering hell there are still numbers of kalpas and there will be a time of emergence. But if you mistakenly open others' eyes [to falsehood], you will sink into the dark, long night of hell with no time of emergence. Do not take it lightly! I urge you: you had better rely on the ancient sages' gate of compassion. All the realms perceived by the ancient sages were seen merely as their own minds. The Patriarch said: 'It is neither the wind moving nor the banner moving; it is the minds of you benevolent ones moving.' You had better just understand it like this; there is nothing more intimate than this intimate place." The Master paused for a good while, and then said: "Sthaviras, whether you demote it or strip it away, it will do." At that time a monk asked: "This student has come not for anything else; I ask the Master to speak directly." The Master said: "Are you indeed here not for anything else?" A monk asked: "What is the mind that is neither born nor extinguished?" The Master said: "Which one is the mind that is born and extinguished?" The monk said: "How can it be that this student does not see it?" The Master said: "If you do not see it, then that which is neither born nor extinguished is not it either." A monk asked: "What is the great meaning of the Buddha-Dharma?" The Master said: "Just go ahead and understand it." A monk asked: "When an ancient saw someone coming like this, he immediately cried out, 'Lost!' What was the ancient's intention?" The Master said: "If you do not believe it, just ask someone else." A monk asked: "What matter were Vimalakīrti and Mañjuśrī discussing together?" The Master said: "You are remarkably clever." A monk asked: "The ancient text says, 'Phenomena are identical with the Dharma-nature, and thereby enter into all phenomena.' What was the ancient's meaning?" The Master said: "You are a pilgrim monk." A monk asked: "What sort of person understands practice?" The Master said: "What kind of person are you?" The monk said: "In that case, then one does not fall into cause and effect." The Master said: "Do not make the howl of a wild fox." A monk asked: "What happens when one recognizes the root and returns to the source?" The Master said: "Falsehood." A monk asked: "What happens when brightness and darkness are not divided?" The Master said: "What are you saying?" A monk asked: "What is the mind that arises repeatedly in confrontation with objects?" The Master said: "You have hit right upon it." A monk asked: "What is the student's inherent lot?" The Master said: "Thank you for pointing it out." A monk asked: "When making a decisive choice, it is like treading on thin ice. How should one decide?" The Master said: "Wait until you have doubt, and then I will speak." The monk said: "This student is in doubt right now." The Master said: "Whom are you trying to scare?" A monk asked: "How does one tread the ancestral vehicle?" The Master said: "The thunder is very loud, but there are no raindrops at all." A monk asked: "What is the final phrase?" The Master said: "Suffering." A monk asked: "What are the profound words and wondrous gist?" The Master said: "What use are profound words and a wondrous gist?" A monk asked: "What is speaking directly?" The Master said: "I fear it would be hard to match this question." A monk asked: "In accordance with the teachings it is said: 'The Buddha's true Dharma-body is like empty space; manifesting shapes in response to things, like the moon in water.' How can one attain this?" The Master said: "How can one attain this?" A monk asked: "The teaching says: 'The Buddha expounds the Dharma with a single voice, and sentient beings each attain understanding according to their kind.' How should the student understand it?" The Master said: "You understand very well!" The Master then said: "This question itself already shows you did not understand the ancient's words. Why then did I say to him, 'You understand very well'? Where is his understanding? Could it be that on his own part I directly pointed it out to him? Could it be that because he did not understand how to ask, I reflected it back upon him? In fact, it was never such a principle! Be careful not to misunderstand. Aside from these two interpretations, how else would you deliberate? Sthaviras, if you can understand these words, then you will understand the dhāraṇī-gate of all the sages. And how will you understand it? If you understand the expounding with a single voice, but do not understand each attaining understanding according to their kind, does speaking like this have fault or is it faultless talk? You had better not misunderstand. Since it is not understood like that, how should it be said? 'Expounding with a single voice, each attains understanding according to their kind'—there must be a place where it goes to before it is right. Day after day you come up in vain and go down in vain, without fulfilling human matters either. First you must investigate the eye of the Way! That ancient said: 'All sounds are Buddha sounds; all forms are Buddha forms.' Why not just understand it like that?" A monk asked: "Following the sound from afar, I ask the Master to give me a reception." The Master said: "What sound is it that you are following? Is it a monk's sound, a lay sound, an ordinary sound, or a holy sound? Do you have an understanding? If you truly do not understand, sthavira, clamor is sound, clamor is form; you cannot do anything about sound and form. Do not take it lightly! Sthavira, if you understand it, it is real; if you do not understand, it is illusory. If you do understand it, it is illusory; if you do not understand, it is real. That ancient also said to you sthaviras: 'Only I can know it.' Apart from this, there is no other place to make calculations. Sthavira, from where does accomplishing or not accomplishing come forth? From where does right or not right come forth? Principle is not revealed without phenomena; phenomena do not dissolve without principle. Phenomena and principle are not two; neither phenomena nor principle, neither principle nor phenomena. Such is the annotation given to you sthaviras. If you still do not understand, you had better rely on the ancient words. The ancient saw that you sthaviras could not manage in a hundred ways, so he extended compassion to say to you: 'Directing your hearing to hold to the Buddha's Buddha-nature—why not hear your own hearing?' If there is nothing further, take care."