景德傳燈錄 28.4

28.4

江西大寂道一禪師示眾云。道不用修但莫污染。何為污染。但有生死心造作趣向皆是污染。若欲直會其道平常心是道。謂平常心無造作無是非無取捨無斷常無凡無聖。經云。非凡夫行非賢聖行是菩薩行。只如今行住坐臥應機接物盡是道。道即是法界。乃至河沙妙用不出法界。若不然者云何言心地法門。云何言無盡燈。一切法皆是心法。一切名皆是心名。萬法皆從心生。心為萬法之根本。經云。識心達本故號沙門。名等義等一切諸法皆等純一無雜。若於教門中得隨時自在。建立法界盡是法界。若立真如盡是真如。若立理一切法盡是理。若立事一切法盡是事。舉一千從理事無別。盡是妙用更無別理。皆由心之迴轉。譬如月影有若干真月無若干。諸源水有若干水性無若干。森羅萬象有若干虛空無若干。說道理有若干無礙慧無若干。種種成立皆由一心也建立亦得。掃蕩亦得。盡是妙用。妙用盡是自家。非離真而有立處。立處即真盡是自家體。若不然者更是何人。一切法皆是佛法。諸法即解脫。解脫者即真如。諸法不出於真如。行住坐臥悉是不思議用不待時節。經云。在在處處則為有佛。佛是能仁有智慧善機情。能破一切眾生疑網。出離有無等縛。凡聖情盡人法俱空。轉無等輪超於數量。所作無礙事理雙通。如天起雲忽有還無不留礙迹。猶如畫水成文不生不滅。是大寂滅。在纏名如來藏。出纏名大法身。法身無窮體無增減。能大能小能方能圓。應物現形如水中月。滔滔運用不立根栽。不盡有為不住無為。有為是無為家用。無為是有為家依。不住於依故云如空無所依。心生滅義。心真如義。心真如者。譬如明鏡照像。鏡喻於心像喻諸法。若心取法即涉外。因緣即是生滅義。不取諸法即是真如義。聲聞聞見佛性。菩薩眼見佛性。了達無二名平等性。性無有異用則不同。在迷為識。在悟為智。順理為悟。順事為迷。迷即迷自家本心。悟即悟自家本性。一悟永悟不復更迷。如日出時不合於冥。智慧日出不與煩惱暗俱。了心及境界。妄想即不生。妄想既不生。即是無生法忍。本有今有不假修道坐禪。不修不坐即是如來清淨禪。如今若見此理真正。不造諸業隨分過生。一衣一鉢坐起相隨。戒行增熏積於淨業。但能如是何慮不通。久立諸人珍重。

Chan Master Daji Daoyi of Jiangxi addressed the assembly, saying: "The Way does not require cultivation; just do not defile it. What is defilement? As long as there is a mind of birth and death, contriving and pursuing—all of this is defilement. If you wish to understand the Way directly, ordinary mind is the Way. What is meant by 'ordinary mind' is: without contrivance, without right and wrong, without taking and rejecting, without annihilation and permanence, without ordinary beings and sages. A sūtra says: 'It is neither the practice of ordinary people nor the practice of worthies and sages; this is the practice of bodhisattvas.' Just now, walking, standing, sitting, and lying down, responding to situations and engaging with things—all of this is the Way. The Way is precisely the Dharma realm, and even wonderful functions as numerous as the sands of the Ganges do not go outside the Dharma realm. If it were not so, how could one speak of the 'mind-ground dharma-gate'? How could one speak of the 'inexhaustible lamp'? All dharmas are mind-dharmas; all names are mind-names. The myriad dharmas are all born from the mind; the mind is the root of the myriad dharmas. A sūtra says: 'Because one recognizes the mind and penetrates the root, one is called a śramaṇa.' Names are equal, meanings are equal, all dharmas are equal—purely one without mixture. If within the teachings one attains freedom according to the time: if one establishes the Dharma realm, everything is the Dharma realm; if one establishes suchness, everything is suchness; if one establishes principle, all dharmas are entirely principle; if one establishes phenomena, all dharmas are entirely phenomena. Raise one and a thousand follow; principle and phenomena are not different. All are wonderful functions; there is no other principle besides. All come from the revolution of the mind. For example, the reflections of the moon are many, but the real moon is not many; the sources of water are many, but the nature of water is not many; the myriad phenomena are many, but space is not many; the doctrines spoken are many, but unhindered wisdom is not many. The various establishments all stem from the one mind. To establish is permissible; to sweep away is also permissible. All are wonderful functions. The wonderful functions are entirely oneself. It is not that apart from the real there is a place of establishment; the place of establishment is precisely the real, and all is one's own substance. If it were not so, who else could it be? All dharmas are Buddha-dharmas. All dharmas are liberation; liberation is suchness. All dharmas do not go outside of suchness. Walking, standing, sitting, and lying down are all inconceivable functions that do not depend on time and season. A sūtra says: 'Everywhere, in all places, there is a Buddha.' A Buddha is one of capable benevolence, possessing wisdom and skill in matching faculties and dispositions; he can shatter all sentient beings' nets of doubt and bring them to escape bonds such as existence and non-existence. Sentiments of ordinary and holy are exhausted; person and dharmas are both empty. Turning the incomparable wheel, he transcends numbers and quantities. What he does is without hindrance, penetrating both phenomena and principle. Like clouds rising in the sky, suddenly present and then non-existent, leaving no obstructive trace; like drawing figures on water, neither arising nor ceasing. This is great tranquil extinction. When bound, it is called the tathāgatagarbha; when freed from bondage, it is called the great Dharma body. The Dharma body is infinite, its substance neither increases nor decreases; it can be large, can be small, can be square, can be round. Responding to things it manifests forms, like the moon in the water. Surging with functioning, it establishes no roots. It does not exhaust the conditioned, nor does it abide in the unconditioned. The conditioned is the unconditioned's functioning; the unconditioned is the conditioned's support. Because it does not abide in support, it is said to have no support, like space. The meaning of the mind's arising and ceasing, and the meaning of the mind's suchness: as for the mind's suchness, it is like a bright mirror reflecting images. The mirror is a metaphor for the mind; the images are a metaphor for the dharmas. If the mind grasps at dharmas, it engages external causes and conditions—this is the meaning of arising and ceasing. Not grasping at dharmas is the meaning of suchness. Śrāvakas see the Buddha-nature through hearing; bodhisattvas see the Buddha-nature with their eyes. Penetrating that there is no duality is called the nature of equality. The nature has no difference, but its functioning is not the same. In delusion, it is consciousness; in awakening, it is wisdom. Conforming to principle is awakening; conforming to phenomena is delusion. Being deluded is being deluded about one's own original mind; being awakened is being awakened to one's own original nature. Once awakened, eternally awakened, never again deluded. Just as when the sun comes out, it does not join with darkness, so when the sun of wisdom comes out, it does not coexist with the darkness of afflictions. When you realize the mind and sensory conditions, vain thoughts do not arise. Once vain thoughts do not arise, that is the patient acceptance of the non-arising of dharmas. Originally existing and now existing, it does not depend on cultivating the Way or sitting in meditation. Not cultivating and not sitting—this is the pure Chan of the Tathāgata. Nowadays, if you see this principle truly and correctly, not creating karma, passing your life according to your lot, with one robe and one bowl accompanying your sitting and rising, your precepts and conduct further perfumed, accumulating pure karma—if you can only be like this, what worry is there that you will not penetrate? You have been standing long, everyone; take care."