景德傳燈錄 28.7

28.7

汾州大達無業國師上堂有僧問曰。十二分教流于此土。得道果者非止一二。云何祖師東化別唱玄宗。直指人心見性成佛。豈得世尊說法有所未盡。只如上代諸德高僧。並學貫九流洞明三藏。生肇融叡盡是神異間生。豈得不知佛法遠近。某甲庸昧願師指示。師曰。諸佛不曾出世。亦無一法與人。但隨病施方。遂有十二分教。如將蜜果換苦葫蘆。淘汝諸人業根都無實事。神通變化及百千三昧門化彼天魔外道。福智二嚴為破執有滯空之見。若不會道及祖師來意。論什麼生肇融叡。如今天下解禪解道如河沙數。說佛說心有百千萬億。纖塵不去未免輪迴。思念不亡盡須沈墜。如斯之類尚不能自識業果。妄言自利利他。自謂上流並他先德。但言觸目無非佛事。舉足皆是道場。原其所習不如一箇五戒十善凡夫。觀其發言嫌他二乘十地菩薩。且醍醐上味為世珍奇。遇斯等人翻成毒藥。南山尚自不許呼為大乘學語之流。爭鋒唇舌之間。鼓論不形之事。並他先德。誠實苦哉。只如野逸高士。尚解枕石漱流棄其利祿。亦有安國理民之謀徵而不赴。況我禪宗途路且別。看他古德道人得意之後。茆茨石室向折脚鐺子裏。煮飯喫過三十二十年。名利不干懷。財寶不為念。大忘人世隱跡巖叢。君王命而不來。諸侯請而不赴。豈同我輩貪名愛利汩沒世途。如短販人有少希求而忘大果。十地諸賢豈不通佛理可不如一箇博地凡夫。實無此理。他說法如雲如雨。猶被佛呵云。見性如隔羅縠。只為情存聖量見在果因。未能逾越聖情過諸影跡。先賢古德碩學高人博達古今洞明教網。蓋為識學詮文水乳難辨。不明自理念靜求真。嗟乎得人身者如爪甲上土。失人身者如大地土。良可傷哉。設有悟理之者有一知一解。不知是悟中之則入理之門。便謂永出世利。巡山傍㵎輕忽上流。致使心漏不盡理地不明。空到老死無成虛延歲月。且聰明不能敵業。乾慧未免苦輪。假使才並馬鳴解齊龍樹。只是一生兩生不失人身。根思宿淨聞之即解。如彼生公何足為羨與道全遠。共兄弟論實不論虛。只遮口食身衣。盡是欺賢罔聖。求得將來他心慧眼。觀之如喫膿血一般。總須償他始得。阿那箇有道果。自然招得他信施來不受者。學般若菩薩不得自謾。如氷凌上行。似劍刃上走。臨終之時一豪凡聖情量不盡。纖塵思念未忘。隨念受生輕重五陰。向驢胎馬腹裏託質。泥犁鑊湯裏煮煠一遍了。從前記持憶想見解智慧都盧一時失却依前再為螻蟻。從頭又作蚊虻。雖是善因而遭惡果。且圖什麼兄弟只為貪欲成性。二十五有向脚跟下繫著無成辦之期。祖師觀此土眾生有大乘根性。唯傳心印指示迷情。得之者即不揀凡之與聖愚之與智。且多虛不如少實。大丈夫兒如今直下便休歇去。頓息萬緣越生死流逈出常格。靈光獨照物累不拘。巍巍堂堂三界獨步。何必身長丈六紫磨金輝。項佩圓光。廣長舌相。若以色見我是行邪道。設有眷屬莊嚴不求自得。山河大地不礙眼光。得大總持一聞千悟。都不希求一餐之直。汝等諸人儻不如是。祖師來至此土非常有損有益。有益者百千人中撈摝一箇半箇堪為法器。有損者如前已明。從他依三乘教法修行。不妨却得四果三賢有進修之分。所以先德云。了即業障本來空。未了還須償宿債。

National Preceptor Dada Wuye of Fenzhou ascended the hall. A monk asked, "The twelve divisions of the teaching have flowed into this land, and those who attained the fruits of the Way have not been just one or two. Why did the ancestral master come east to teach and separately proclaim the profound school, directly pointing to the human mind to see its nature and become a Buddha? Could it be that when the World-Honoured One preached the Dharma, there was something left unexpressed? Take, for instance, the virtuous and eminent monks of previous generations: all of them mastered the nine schools of thought and clearly penetrated the Tripiṭaka. Daosheng, Sengzhao, Daorong, and Sengrui were all singularly gifted figures appearing in an epoch. How could they not know the depths and limits of the Buddha's Dharma? I am ignorant and dim; I pray the master will instruct me." / The master said, "The Buddhas never appeared in the world, nor is there a single dharma given to people; they merely dispensed prescriptions according to the ailment. Thus there are the twelve divisions of the teaching, like swapping a bitter gourd for a honeyed fruit to scour out your karmic roots, yet none of it constitutes real entities. With supernatural transformations and hundreds of thousands of samādhi-gates, they converted those heavenly demons and non-Buddhists; with the two adornments of merit and wisdom, they broke through the views of clinging to existence and stagnating in emptiness. If you do not understand the Way or the ancestral master's intention in coming, what is the point of discussing Daosheng, Sengzhao, Daorong, and Sengrui? Nowadays throughout the empire, those who claim to understand Chan and the Way are as numerous as the sands of the Ganges; those who speak of the Buddha and the mind number hundreds of thousands of myriads. If a fine speck of dust is not removed, you cannot avoid saṃsāra; if conceptual thoughts do not cease, all must sink and plunge. Those of this sort are not even able to recognize their own karmic fruits, yet they falsely claim to benefit themselves and benefit others, calling themselves superior practitioners equal to the virtuous ones of the past. They merely say that whatever meets the eye is nothing other than Buddhist affairs, and every step taken is an awakening-site (bodhimaṇḍa). Tracing back what they practice, it is not equal to that of an ordinary person with the five precepts and ten virtuous deeds. Observing their speech, they disparage the two vehicles and the bodhisattvas of the ten grounds. Furthermore, the supreme flavor of ghee is the world's rare treasure, yet encountering people of this kind, it turns instead into poison. Nanshan itself did not allow them, calling them the sort who merely ape the words of the Great Vehicle, contending for supremacy with tongue and lips, stirring up discourse on formless matters, and ranking themselves with the virtuous ones of the past. How truly bitter! Consider the lofty hermits of the wilds: they still know how to pillow their heads on rocks, rinse their mouths with flowing water, and cast aside gain and emolument; there are also those with strategies for pacifying the state and governing the people who, when summoned, do not take office. How much more so is the path of our Chan school quite different! Look at those ancient virtuous men of the Way: after attaining the meaning, beneath thatched roofs or in stone chambers, in a broken-legged cooking pot, they cooked rice and ate it for twenty or thirty years. Fame and gain did not concern their minds; wealth and treasure were not in their thoughts. Completely oblivious to the human world, they concealed their tracks in crags and thickets; when kings commanded them, they did not come, and when feudal lords invited them, they did not go. How could they be like our sort, greedy for fame and fond of gain, sinking and drowning in worldly paths, like petty merchants with trivial desires, forgetting the great fruit? Could those sages of the ten grounds not understand the Buddha's principles, such that they were inferior to a commoner on ordinary ground? Truly there is no such principle. When they preached the Dharma like clouds and rain, they were still rebuked by the Buddha, who said: 'Seeing the nature is like looking through gossamer gauze.' It is only because sentiments remain in the holy measures, and their views dwell in cause and effect, that they have not been able to transcend holy sentiments and surpass all shadows and traces. Past sages and ancient virtuous ones, eminent scholars and lofty figures, were broadly versed in ancient and modern times and thoroughly clear about the net of teachings; yet because they discerned scholarship and interpreted texts, like water and milk it was difficult to separate them. Failing to clarify their own principle, they took quietude to seek the real. Alas! Those who obtain a human body are like the dirt on a fingernail; those who lose a human body are like the soil of the great earth. How truly lamentable! Suppose someone who has awakened to the principle has a single insight or a single understanding: not knowing that this is the standard within awakening and the gate of entry into principle, he immediately claims to have forever transcended worldly gain, roving through the mountains and along the ravines, disparaging superior practitioners. Consequently, the outflows of his mind are not exhausted and the ground of principle is not clarified; in vain he reaches old age and death without accomplishment, spending his months and years to no purpose. Furthermore, cleverness cannot counter karma; dry wisdom cannot escape the wheel of suffering. Even if your talent equaled Aśvaghoṣa and your understanding matched Nāgārjuna, it would only be for one or two lifetimes that you would not lose a human body. Having faculties and thoughts purified from past lives, upon hearing [the teaching] one immediately understands; yet how is someone like Master Daosheng worth envying? He was completely distant from the Way. With you brothers I discuss the real, not the vain. These mouth-feedings and body-clothings of yours are entirely deceiving the worthy and defrauding the holy. When seen with the divine eyes and wisdom eyes of the future, eating them is just like eating pus and blood; all of it must be repaid before you are done. Which of you possesses the fruit of the Way such that you can naturally attract the offerings of the faithful without having to suffer the consequences? A bodhisattva learning prajñā must not deceive himself; it is like walking on thin ice, like treading on a sword's edge. At the time of approaching death, if the slightest sentiment or measure of ordinary and holy is not exhausted, if the slightest speck of conceptual thought is not forgotten, according to those thoughts one takes rebirth in the five aggregates, light or heavy. Depositing your form in a donkey's womb or a horse's belly, or boiled and fried once in the cauldrons of Niraya, all previous memorization, recollections, conceptual views, and intellectual wisdom will be completely lost all at once; as before, you will again become an ant, and from the start become a mosquito or midge once more. Although having good causes, you suffer bad fruits; what are you brothers seeking after? It is only because craving has become your nature, and the twenty-five states of existence are tied beneath your heels, that there is no time of completion. The ancestral master saw that the sentient beings of this land had the capacity for the Great Vehicle, so he solely transmitted the mind seal to point out their deluded sentiments. Those who attain it make no distinction between ordinary and holy, between foolish and wise. Furthermore, much vanity is not as good as a little reality. Great men, right now step back directly and rest! Suddenly extinguish all conditions, cross the flow of birth and death, and transcend ordinary measures by far. Let your spiritual light shine alone, unhindered by the burdens of things; majestically and grandly, stride alone through the three realms. What need is there for a body sixteen cubits tall, shining with purple-gold luster, a circular halo worn around the neck, and the mark of a broad and long tongue? 'If one sees me by form, this person practices a deviant path.' Even if there are retinues and adornments, without seeking they are naturally attained; mountains, rivers, and the great earth do not obstruct the eye's vision; you attain the great dhāraṇī, hearing once and awakening to a thousand things, not even seeking the price of a single meal. If you people are not like this, the ancestral master's coming to this land will have had extraordinary harm as well as extraordinary benefit. For those who benefit, out of hundreds of thousands of people, one or half a person is fished out who is worthy of being a Dharma vessel. For those who suffer harm, it has already been clarified above. If left to practice according to the teachings of the three vehicles, it would not hinder them from gaining the four fruits and three stages of sagehood, having their share of progressive cultivation. Therefore, the virtuous ones of the past said: 'When one is awakened, karmic obstacles are fundamentally empty; when unawakened, one must still repay one's past debts.'"