景德傳燈錄 30.32

30.32

遏喇喇鬧聒聒。總是悠悠造佅㒓。如饑喫鹽加得渴。枉却一生頭枿枿。究竟不能知始末。拋却死屍何處脫。勸君努力求解脫。閑事到頭須結撮。火落身上當須撥。莫待臨時叫菩薩。丈夫語話須豁豁。莫學癡人受摩捋。趁時結裹學擺撥。也學柔和也麁糲。也剃頭也披褐。也學凡夫生活。直語向君君未達。更作長歌歌一鉢。一鉢歌多中一一中多。莫笑野人歌一鉢。曾將一鉢度娑婆。青天寥寥月初上。此時影空含萬象。幾處浮生自是非。一源清淨無來往。更莫將心造水泡。百毛流血是誰教。不如靜坐真如地。頂上從他鵲作巢。萬代金輪聖王子。只遮真如靈覺是。菩提樹下度眾生。度盡眾生不生死。不生不死真丈夫。無形無相大毘盧。塵勞滅盡真如在。一顆圓明無價珠。眼不見耳不聞。不見不聞真見聞。從來一句無言說。今日千言強為分。強為分須諦聽。人人盡有真如性。恰似黃金在鑛中。鍊去鍊來金體淨。真是妄妄是真。若除真妄更無人。真心莫謾生煩惱。衣食隨時養色身。好也著弱也著。一切無心無染著。亦無惡亦無好。二際坦然平等道。麁也餐細也餐。莫學凡夫相上觀。也無麁也無細。上方香積無根蔕。坐亦行行亦坐。生死樹下菩提果。亦無坐亦無行。無生何用覓無生。生亦得死亦得。處處當來見彌勒。亦無生亦無死。三世如來總如此。離則著著則離。幻化門中無實義。無可離無可著。何處更求無病藥。語時默默時語。語默縱橫無處所。亦無語亦無默。莫喚東西作南北。嗔即喜喜即嗔。我自降魔轉法輪。亦無嗔亦無喜。水不離波波即水。慳時捨捨時慳。不離內外及中間。亦無慳亦無捨。寂寂寥寥無可把。苦時樂樂時苦。只遮修行斷門戶。亦無苦亦無樂。本來自在無繩索。垢即淨淨即垢。兩邊畢竟無前後。亦無垢亦無淨。大千同一真如性。藥是病病是藥。到頭兩事須拈却。亦無藥亦無病。正是真如靈覺性。魔作佛佛作魔。鏡裏尋形水上波。亦無魔亦無佛。三世本來無一物。凡即聖聖即凡。色裏膠青水裏鹹。亦無凡亦無聖。萬行總持無一行。真中假假中真。自是凡夫起妄塵。亦無真亦無假。若不喚時何應喏。本來無姓亦無名。只麼騰騰信脚行。有時廛市并屠肆。一朵紅蓮火上生。也曾策杖遊京洛。身似浮雲無定著。幻化由來似寄居。他家觸處更清虛。若覓戒三毒瘡痍幾時瘥。若覓禪我自縱橫汩碖眠。大可憐不是顛。世間出世天中天。時人不會此中意。打著南邊動北邊。若覓法雞足山中問迦葉。大士持衣在此中。本來不用求專甲。若覓經法性真源無可聽。若覓律窮子不須教走出。若覓修八萬浮圖何處求。只知黃葉止啼哭。不覺黑雲遮日頭。莫怪狂言無次第。篩羅漸入麁中細。只遮麁中細也無。即是圓明真實諦。真實諦本非真。但是名聞即是塵。若向塵中解真實。便是堂堂出世人。出世人莫造作獨行獨步空索索。無生無死無涅槃。本來生死不相干。無是非無動靜。莫謾將身入空井。無善惡無去來。亦無明鏡掛高臺。山僧見解只如此。不信從他造劫灰。

Noisy and clattering, clamorous and loud, / all are aimlessly creating confusion and madness. / Like eating salt when hungry, it only increases thirst; / wasting a whole lifetime with head nodding in foolishness. / Ultimately unable to know the beginning and end, / having discarded the dead corpse, where will you find release? / I urge you to strive to seek liberation; / idle matters must in the end be concluded. / When fire falls on the body, it must be brushed away at once; / do not wait until the critical moment to call upon the Bodhisattva. / A hero's speech must be completely open and unreserved; / do not learn from fools who allow themselves to be stroked and petted. / Seize the moment to prepare, learn to cast things off; / also learn gentleness, also coarseness; / also shave the head, also wear hemp robes; / also learn the livelihood of ordinary mortals. / Straightforward words are spoken to you, yet you do not understand; / again I compose a long song, singing of the single bowl. / The song of the single bowl: the one within the many, the many within the one. / Do not laugh at the rustic person singing of the single bowl; / I once used a single bowl to cross over the sahā world. / The blue sky is vast and clear as the moon first rises; / at this time the reflection of emptiness contains the myriad forms. / In how many places do floating lives dispute right and wrong? / The single source is pure, without coming or going. / Furthermore, do not use the mind to create water bubbles; / who taught you to let blood flow from a hundred pores? / It is better to sit quietly on the ground of suchness / and let magpies build nests upon your crown. / The sacred princes of the gold-wheel across ten thousand generations / are just this spiritual awakening of suchness. / Beneath the bodhi tree they deliver sentient beings; / having completely delivered sentient beings, there is no birth or death. / Neither born nor dying is the true hero, / the great Vairocana without form or mark. / The defilements of dust completely extinguished, suchness remains: / a single round, luminous, priceless pearl. / The eyes do not see, the ears do not hear; / not seeing and not hearing is true seeing and hearing. / From the beginning, not a single phrase has been spoken; / today a thousand words are forced into distinction. / Forced into distinction, you must listen attentively: / everyone fully possesses the nature of suchness. / Just like yellow gold within the ore, / refined and smelted again and again, the body of gold is pure. / The true is the false, the false is the true; / if you eliminate both true and false, there is no person left. / In the true mind, do not falsely give rise to afflictions; / take food and clothing as they come to nourish the physical body. / Good clothes, poor clothes— / with no mind toward anything, there is no attachment. / Neither bad nor good: / the two extremes are flattened out into the path of equality. / Coarse food, fine food— / do not learn from ordinary mortals who look at outer marks. / Neither coarse nor fine: / the Fragrant Accumulation above has no roots or stems. / Sitting is also walking, walking is also sitting; / beneath the tree of birth and death is the fruit of bodhi. / Neither sitting nor walking: / with non-arising, what use is seeking non-arising? / Life is acceptable, death is acceptable; / everywhere in the future you will meet Maitreya. / Neither birth nor death: / the Tathāgatas of the three times are all like this. / Separation is attachment, attachment is separation; / within the gate of illusory transformation there is no real meaning. / Nothing to separate from, nothing to attach to: / where else would you seek medicine for freedom from illness? / In speaking, silence; in silence, speech; / speech and silence crisscross without a fixed place. / Neither speech nor silence: / do not call east west and south north! / Anger is joy, joy is anger; / I myself subdue demons and turn the Dharma wheel. / Neither anger nor joy: / water is not apart from waves, waves are just water. / Stingy when giving, giving when stingy; / not apart from inside, outside, and the middle. / Neither stinginess nor giving: / solitary and vast, there is nothing to grasp. / Pain is pleasure, pleasure is pain; / this cultivation alone cuts off the gateways. / Neither pain nor pleasure: / originally free, without ropes. / Defilement is purity, purity is defilement; / the two sides ultimately have no before or after. / Neither defilement nor purity: / the great chiliocosm shares the single nature of suchness. / Medicine is illness, illness is medicine; / in the end both must be cast aside. / Neither medicine nor illness: / this is precisely the spiritual awakening nature of suchness. / Māra becomes Buddha, Buddha becomes Māra; / seeking forms in a mirror, waves upon the water. / Neither Māra nor Buddha: / in the three times, fundamentally not a single thing exists. / Ordinary is sage, sage is ordinary; / blue glue in pigment, salt in water. / Neither ordinary nor sage: / the all-retaining dhāraṇī of ten thousand practices contains not a single practice. / The false within the true, the true within the false; / it is only ordinary mortals who give rise to delusive dust. / Neither true nor false: / if you do not call out, how could there be an answer? / Fundamentally without surname and without name, / just roaming along freely, trusting one's feet. / Sometimes in markets, sometimes in slaughterhouses, / a single red lotus blooms upon the fire. / I have also propped my staff to wander through the capitals; / my body is like floating clouds without fixed abode. / Illusory transformation has always been like lodging temporarily; / the other's home is everywhere even more clear and empty. / If you seek precepts: when will the wounds of the three poisons heal? / If you seek dhyāna: I sleep sprawled out in complete abandon. / How pitiable! It is not madness; / transcendent within the world, the heaven among heavens. / People of the day do not understand the meaning herein: / striking the south moves the north. / If you seek the Dharma: ask Kāśyapa on Mount Kukkuṭapāda; / the Great Being holds the robe right here, / fundamentally needing no help from me. / If you seek sūtras: the true source of Dharma-nature cannot be heard. / If you seek the vinaya: there is no need to make the impoverished son run away. / If you seek cultivation: where would you look for eighty thousand stūpas? / You only know to use yellow leaves to stop weeping, / unaware that black clouds cover the sun. / Do not blame wild words for lacking sequence: / sifted through the sieve, one gradually enters from coarse into fine. / When even this fine within the coarse is gone, / that is the round and luminous true reality. / True reality is fundamentally not true; / merely to have a name and fame is just dust. / If within dust you understand the true reality, / you are indeed an imposing person who has transcended the world. / A person who has transcended the world does not contrive anything, / walking alone, pacing alone, utterly unattached. / No birth, no death, no nirvāṇa; / fundamentally, birth and death have no relation [to him]. / No right and wrong, no movement and stillness; / do not falsely throw your body into an empty well. / No good and evil, no going and coming; / nor is there a bright mirror hanging on a high stand. / The mountain monk's understanding is only like this; / if you do not believe, let yourself create the ashes of a kalpa.