景德傳燈錄 30.61

30.61

侍郎問廣慧和尚。尋常承和尚有言。一切罪業皆因財寶所生。勸人疎於財利。況南閻眾生以財為命。邦國以財聚人。教中有財法二施。何得勸人疎財。廣云。幡竿尖上鐵龍頭。侍云。海壇馬子似驪大。廣云。楚雞不是丹山鳳。侍云。佛滅二千歲比丘少慚愧。問門僧表澄。承云有言。天上無彌勒地上無彌勒。未審彌勒在什麼處。澄云手上木。侍云。罪有所歸。澄云。知過人難得。侍云。喫取拄杖。澄喝。侍云。且放過即不可。侍郎問李附馬。釋迦六年苦行成得什麼事。尉云。擔折知柴重。問一盲引眾盲時如何。尉云盲。侍云。灼然。尉便休。同光帝問興化和尚云。朕收得中原之寶。秖是無人醻價。興化云。略借陛下寶看。帝以手舒幞頭脚。興化云。君王之寶誰敢醻價。玄覺云。秖如興化眼在什麼處。若不肯過在什麼處。侍云。興化恁麼祇對。是肯莊宗不肯莊宗。試辨看。因僧談道。侍郎遂云。道不離人人能弘道。大凡參學之人。十二時中長須照顧。不見南泉道。三十年看一頭水牯牛。若犯他人苗稼。摘鼻拽迴。如今變成露地白牛。裸裸地放他不肯去。諸人長須著些精彩。不可說禪道之時便有箇照帶底道理。擇菜作務之時不可便無去也。如雞抱卵。若是拋離起去暖氣不接。便不成種子。如今萬境森羅。六根煩動。略失照顧。便喪身命不是小事。今來受此緣生。被生死繫縛。蓋為塵劫已來順生滅心。隨他流轉以至如今。諸人等且道。若曾喪失何以得至如今。要識露地白牛麼。試把鼻孔拽看。侍郎云。玄沙和尚道。大唐國內宗門中事未曾有人舉唱。有人舉唱。盡大地人總失却性命。無孔鐵錘相似。一時亡鋒結舌去。且道是甚道理。如今假立箇賓主。動者兩片皮。竪起指頭。拈起拂子。惣成顛倒知見。順汝狂意。教汝有箇申問處。若是明眼人前怎生拈掇得出。秖如魯祖和尚。見僧來便面壁。長慶道。恁麼地接人。驢年得一箇去。我道。魯祖也秖是不識羞。是他明眼人又爭肯爾。今來事不獲已。與汝諸人作顛倒知見。一似結巾為馬揑目生花。上祖道。箇開佛知見示佛知見悟佛知見入佛知見。教他恁麼道。抑下多少威光。且道。諸人分上欠少箇什麼。雖然如此。我若不恁麼與汝知聞。爾又什麼處得見。古人道。知恩者少。且道承箇甚人恩。於此不明問取露柱去。侍云。此事大難。釋迦老子三七日中思惟。便欲入涅槃。被帝釋梵王慇懃三請。不得已而許之。始自鹿苑終於俱尸羅城。中間四十九年。大作佛事。說五乘十二分教。如瓶注水。後來於靈山會上。目視迦葉謂大眾云。吾有正法眼。已付摩訶大迦葉。又云。我於四十九年中不曾說一字。此是什麼道理。若是諸人分上著一字脚不得。為諸人各各有奇特事在喚作奇特早是不中也。我道釋迦是敗軍之將。迦葉是喪身失命底人。汝等諸人。且怎生會。不見道。涅槃生死俱是夢言。佛與眾生並為增語。直須恁麼會取不要向外馳求。若也於此未明。敢道諸人乖張不少。侍舉肇論云。會萬物為己者。其唯聖人乎。如今山河大地樹木人物摐摐地是同是別。若道同去。是他頭頭物物各各不同。若道別去。他古人又道會萬物有己。且怎生會。秖如教中說。若有一人發真歸元。十方虛空一時銷隕。古德亦云。若人識得心。大地無寸土。此是甚道理。直下盡十方世界。是汝一集眼。一切諸佛天人群生類。盡承汝威光建立。須是信得及方得。侍郎臨終前一日。親寫一偈與家人。令來日送達李附馬處。

The Vice Minister asked Upādhyāya Guanghui: "I have often heard the Upādhyāya state that all sinful karma is generated on account of wealth and treasures, and you urge people to be detached from material profit. Moreover, the sentient beings of southern Jambudvīpa rely on wealth as life itself, and countries gather people through wealth. In the teachings, there are the two gifts of material wealth and the Dharma. How can you urge people to be detached from wealth?" Guanghui said: "The iron dragon head at the tip of the banner pole." The Vice Minister said: "The horse on the sea altar resembles a great black steed." Guanghui said: "A rooster from Chu is not a phoenix from Mount Dan." The Vice Minister said: "Two thousand years after the Buddha's passing, monks lack a sense of shame." He asked the attendant monk Biaocheng: "I have heard that it is said: 'There is no Maitreya in heaven; there is no Maitreya on earth.' I wonder, where is Maitreya?" Cheng said: "Wood in the hand." The Vice Minister said: "Guilt has its proper attribution." Cheng said: "One who knows their errors is rare to find." The Vice Minister said: "Take a taste of the staff!" Cheng shouted. The Vice Minister said: "Letting you off for now will not do." The Vice Minister asked Consort Li: "What did Śākyamuni accomplish with his six years of ascetic practice?" The Commandant said: "When the carrying pole snaps, one knows the weight of the firewood." He asked: "How is it when one blind man leads a multitude of blind men?" The Commandant said: "Blind." The Vice Minister said: "Distinctly so." The Commandant then stopped. Emperor Tongguang asked Upādhyāya Xinghua: "I have obtained the treasure of the Central Plains, but no one can set a price on it." Xinghua said: "May I borrow Your Majesty's treasure to take a look?" The Emperor extended the ribbons of his cap with his hand. Xinghua said: "Who would dare set a price on the sovereign's treasure?" Xuanjue said: "Where were Xinghua's eyes? If he did not approve, where lay the fault?" The Vice Minister said: "When Xinghua answered like that, was he approving of Zhuangzong or not approving of Zhuangzong? Try to discern it!" As monks were discussing the Way, the Vice Minister remarked: "The Way is not distant from people; people can broaden the Way. Generally speaking, those who investigate and study must constantly attend to this throughout the twelve periods of the day. Do you not see what Nanquan said: 'For thirty years I tended a water buffalo. If it encroached on another person's crops, I seized it by the nostrils and yanked it back. Nowadays it has turned into a white ox on open ground; left naked and bare, even if set loose it refuses to leave.' All of you must constantly display some spirit. You must not have this principle of attending to it when speaking of Zen and the Way, and then completely lack it when sorting vegetables and doing manual labor. It is like a hen brooding over eggs: if she abandons them and gets up so that the warmth is broken, they will not produce chicks. Nowadays, the myriad environments are densely arrayed, and the six sense faculties are restlessly stirred. If you lose attentiveness for a moment, you forfeit life and limb; this is no trivial matter. Now you have received this condition of birth and are bound by birth and death, precisely because since kalpas of dust you have complied with the mind of arising and ceasing, drifting in its wake down to the present day. Tell me, everyone: if you had once been lost, how could you have reached today? Do you wish to recognize the white ox on open ground? Try pulling its nostrils to see!" The Vice Minister said: "Upādhyāya Xuansha said: 'Within the borders of the Great Tang, the affair of the ancestral school has never yet been raised and proclaimed by anyone. If someone were to raise and proclaim it, everyone across the whole great earth would forfeit their lives. Like holeless iron mallets, at once their sharpness would be gone and their tongues tied.' Tell me, what principle is this? Nowadays we provisionally establish host and guest, move these two flaps of skin, raise a finger, or hold up a whisk—all turn into inverted views. Complying with your wild fancies, we let you have a place to lodge inquiries. If brought before a clear-eyed person, how could it be produced? Consider Upādhyāya Luzu: whenever he saw a monk coming, he would simply face the wall. Changqing said: 'Receiving people in such a manner, you will find one only in the year of the donkey.' I say: Luzu merely did not know shame. How could a clear-eyed person ever approve of him? At present, out of necessity, I create inverted views for you all, just like tying a cloth into a horse or rubbing the eyes to produce flowers in the air. The ancestral masters spoke of 'opening the Buddha's insight, displaying the Buddha's insight, awakening to the Buddha's insight, and entering the Buddha's insight.' Forcing them to speak like that, how much majesty was diminished? Tell me: what is lacking in any of you? Even so, if I did not make it known to you like this, where would you get to see it? The ancients said: 'Those who know gratitude are few.' Tell me: whose favor have you received? If you are not clear on this, go ask the open pillar." The Vice Minister said: "This matter is exceedingly difficult. Old Śākyamuni reflected for three weeks and then wished to enter nirvāṇa, but was earnestly implored three times by Śakra and the Brahmā King; only out of necessity did he consent. Beginning from the Deer Park and ending at the city of Kuśinagara, throughout the forty-nine years in between, he vastly performed Buddhist deeds, expounding the teachings of the five vehicles and the twelve divisions like water poured from a pitcher. Later, at the assembly on Vulture Peak, he looked at Kāśyapa and said to the great assembly: 'I have the treasury of the true Dharma eye, which I have entrusted to Mahākāśyapa.' He also said: 'In forty-nine years, I have not spoken a single word.' What principle is this? On your part, you cannot even place a single foot of a character. Because each of you has an extraordinary matter within, calling it extraordinary is already off the mark. I say that Śākyamuni is a defeated general, and Kāśyapa is a person who lost his life. How do you all understand this? Do you not see it said: 'Nirvāṇa and birth-and-death are both words in a dream; Buddha and sentient beings are merely superimposed terms.' You must directly understand it in this way; do not race about seeking externally. If you are not yet clear on this, I dare say you are not a little out of line." The Vice Minister cited the *Treatise of Sengzhao*: "'The one who integrates the myriad things into oneself—is it not only the sage?' Now, are the mountains, rivers, the great earth, trees, people, and objects, bustling about, identical or distinct? If you say they are identical, each and every thing is distinct. If you say they are distinct, that ancient also said that integrating the myriad things into oneself constitutes the self. So how do you understand this? As said in the teachings: 'If a single person brings forth the truth and returns to the source, the space of the ten directions collapses and dissolves at once.' An ancient worthy also said: 'If a person recognizes the mind, the great earth has not an inch of soil.' What principle is this? Right before you, the entire world of the ten directions is but a single blink of your eyes. All the Buddhas, devas, humans, and categories of living beings are fully established depending on your majestic light. You must reach genuine faith before you can attain this." The day before his demise, the Vice Minister personally wrote a gāthā, gave it to his family, and instructed them to deliver it to Consort Li the following day.