景德傳燈錄 30.76

30.76

佛法事在日用處。在爾行住坐臥處喫茶喫飯處言語相問處。所作所為舉心動念又却不是也。會麼。若會得即今無礙自在真人。若也未會則是箇檐枷帶鎖重罪之人。何故如此。佛法不遠隔塵沙劫。爾一念中見得。在爾眉毛鼻孔上。爾若不見得。如接竹點月在處。切莫思惟不可言語。爾時中承何恩力。若知得爾須有箇歡喜處。古人道。常寂寂常歷歷。諸佛不求覓。眾生斷消息。爾會得麼。一切諸法本無情。一切諸佛本自靈。混然同太虛無欠亦無餘。會麼。若不會直是箇觸途成滯。不知箇身落地處茫茫劫劫只是戀物著境認色為實。不捨恩愛癡迷財寶。立我爭人一團子意氣。些子箇違情面青面赤。說強道弱。我不受人欺瞞。我是大丈夫兒。養妻養子。爾豈知在業海之中罪坑之內。喫肉如似餓鬼吞屍。噇酒如餓狗飲水。愛色如渴蠅咂血。不知此身是大禍患恣縱無明愚養意氣。不久敗壞浪死虛生。枉經千劫徒然出沒。何不識取金剛堅固之體長生不滅之道。在世頭枿枿地。口子吧吧地。眼子眨眨地。無常殺鬼到來向床上。猶似使心用行戀財戀境。驀然驅去見閻老子。一詞不措鐵罏火炭銅柱刀山盡為戲翫。恁時追悔大段難為免離。爾如今病未來尋身。何不於十二時中求一毫善利辨取津梁。幻化色身憑何為實。諸佛過去留經造論。一切善法與爾初學底人。懺罪滅障漸漸增長利益。求善知識開示解脫法門。向無明性中認取箇真實主人。於萬劫中得箇人身也不容易。爾還知箇身本性與佛同時本無欠少。有一大事在爾尿囊裏糞堆頭。光爍爍地圓陀陀地。還信得及麼。若信不及也從爾深坑罪海永墮沈淪。爾若迴光返照。於一剎那中即心念息。時中迷惑煩惱癡暗狂情頓自消滅。諸緣境界轉為甘露醍醐安樂國土。豈不是好否。聖人道。萬法從心生。萬法從心滅。皆由爾心。善惡也只由爾心。地獄天堂也只由爾心。只今相應與佛合。智即是佛也更無相誑。直下奉信無疑心即正覺。又何必歷僧祇大劫。此身今生甚大難遇。莫道我是凡夫自家退屈。千經萬論只為眾生迷亂不識本性。爾暫時間那取些子貪物底工夫。看經書上義理。只言眾生被一切境攝。著慾之故。山僧苦口實為忉忉。爾還肯麼。爾還信麼。尋常著寒著熱。些子違情喫辛受苦不得却。於日用時中自不醒悟。整頓取心好為取身好。百年如箭富貴如夢。恩情也只不久。百年無多日。頭白是病來。病是業債來。業債是死來。死是地獄來。爾莫道。我為人平生好心吉善。只依本分不作惡事我無罪過。別教爾有箇好生處。我即今朝未信爾在何故爾平等在甚處。爾還知否。不依佛法一切法皆是邪法外道見解。更莫說擔人擔。我貪色愛財餐魚啖肉妄言綺語。日費上事罪業極深。爾莫道。我捨財造塔起殿設僧轉經。便為長久功德。以此為實未可託倚眾中。老和尚也為爾不得。爾還知麼。爾有千般萬種無明罪業。佛亦為爾不得。須是爾自家著力前程自辦。爾若作一切有為功德。只是造業增長頑福。不生箇清淨知見。山僧雖然。求得供養日夜不安為慮未是在。還知麼。一任爾說向諸方。耆宿笑我也。嫌山僧不得。欲問爾施主得錢處。想爾應不濟潤於人。不救拔貧苦者。了得了取喫休。了取著休。早修行休。度此身休。悔取心休。悔取心休伏惟珍重。

The matter of the Buddha-Dharma is in your daily activities: in your walking, standing, sitting, and lying down; in your drinking tea and eating rice; in your speaking and questioning one another. Yet whatever you do, when you raise a thought or stir a deliberation, it is immediately not it. Do you understand? If you understand, right now you are an unobstructed, autonomous, true person. If you do not yet understand, then you are a heavily convicted person bearing a cangue and carrying chains. Why is it so? The Buddha-Dharma is not distantly separated by kalpas as numerous as dust and sand. You can see it in a single thought; it is right upon your eyebrows and nostrils. If you do not see it, it is like joining bamboo poles trying to touch the moon: [it is everywhere], yet do not deliberate, and it cannot be spoken. What grace and power do you receive throughout the twenty-four hours? If you know it, you will surely have a place of joy. An ancient said: 'Ever tranquil, ever distinct. The Buddhas do not seek it; sentient beings have cut off news of it.' Do you understand? All phenomena are fundamentally devoid of sentiments; all Buddhas are fundamentally, spontaneously numinous. Completely blended with the great void, there is no lack and no excess. Do you understand? If you do not understand, you will truly be obstructed at every turn, not knowing where this body will fall, drifting through vast kalpas, merely clinging to things, attaching to conditions, and taking forms to be real. You cannot abandon affection and love, foolishly infatuated with wealth and treasures, establishing an 'I' and contending with 'others' in a bundle of competitive spirit. At the slightest thwarting of your desires, your face turns green and red, asserting strength and decrying weakness: 'I will not be deceived by others; I am a great man who provides for a wife and raises children!' How could you know that you are in the midst of an ocean of karma, within a pit of guilt? You eat meat like a hungry ghost devouring a corpse; you guzzle wine like a starving dog drinking water; you crave sex like a thirsty fly sucking blood. You do not know that this body is a great calamity; you indulge ignorance and foolishly nurture your pride, only to decay before long, dying in vain and living to no purpose, vainly undergoing thousands of kalpas, surfacing and sinking without result. Why do you not recognize the adamantine, indestructible essence, the way of long life without extinction? In this world your head nods restlessly, your mouth babbles, your eyes blink. When the killing ghost of impermanence arrives at your bed, you are still scheming and contriving, clinging to wealth and attached to realms, until suddenly you are driven away to see Old Yama! Without allowing a single word of defense, the iron furnaces, burning coals, bronze pillars, and mountain of blades all become grim realities. At that time, though you feel deep regret, it will be immensely difficult to escape. Now, before illness comes to find your body, why do you not seek a shred of wholesome benefit and secure a ferry crossing throughout the twelve double-hours? Relying on what can this illusory physical body be taken as real? The Buddhas of the past left sūtras and composed treatises, providing all wholesome dharmas for beginners like you to repent sins, extinguish hindrances, and gradually increase benefits, seeking a kalyāṇamitra to reveal the dharma-gate of liberation, so that within the nature of ignorance you may recognize the true master. To obtain a human body amid ten thousand kalpas is no easy thing. Do you also know that the original nature of this body is simultaneous with the Buddhas, fundamentally lacking nothing? There is one great matter in your sack of urine, atop your pile of dung, glittering brilliantly, perfectly round and complete! Can you still bring yourself to believe in it? If you cannot bring yourself to believe in it, you are left to sink forever into the deep pit and the ocean of guilt. If you turn your light inward and reflect, in a single kṣaṇa your mental thoughts will cease, and the confusion, afflictions, ignorance, and wild passions of your daily life will immediately vanish of themselves. The realm of all conditions will transform into a land of peace and joy, filled with sweet dew and clarified ghee. Would that not be good? A sage said: 'The ten thousand dharmas are born from the mind; the ten thousand dharmas cease from the mind.' All depends on your mind. Good and evil also depend solely on your mind; hell and heaven also depend solely on your mind. Right now, to correspond and unite with the Buddha—wisdom is precisely the Buddha; there is no deception. If you directly accept and believe without doubt, the mind is right awakening; why must you traverse great asaṃkhyeya kalpas? This body, this life, is immensely difficult to encounter. Do not say: 'I am an ordinary person,' and withdraw in discouragement. The thousands of sūtras and ten thousand treatises are solely because sentient beings are confused and do not recognize their original nature. Why not temporarily divert a little of the effort you spend craving things to examine the principles in the scriptures? They only say that sentient beings are seized by all conditions because of their attachment to desires. The mountain monk speaks with bitter earnestness, truly babbling away. Are you still willing? Do you still believe? Ordinarily, you are affected by cold and heat; when slightly crossed, you cannot bear suffering hardship and pain, yet in the course of your daily activities you do not awaken to yourselves. Rectify your mind well! Mind your body well! A hundred years pass like an arrow; wealth and honor are like a dream; affection and love also do not last long. In a hundred years there are not many days. A white head means illness has arrived; illness means karmic debts have arrived; karmic debts mean death has arrived; death means hell has arrived. Do not say: 'Throughout my life I have been a person of good intentions and auspicious virtue; I merely keep to my lot and do no evil deeds; I have no transgressions that would cause me not to have a good place of rebirth.' As for me, today I do not yet believe you! Why? Where is your equanimity? Do you know? Whatever does not accord with the Buddha-Dharma—all such dharmas are heterodox teachings and views of non-Buddhists! Say nothing of shouldering other people's burdens: clinging to sex and loving wealth, eating fish and devouring meat, speaking falsehoods and ornate words—the daily squandering of such matters entails extremely deep karmic transgressions. Do not say: 'I donate wealth to build pagodas, erect halls, provide for monks, and chant sūtras, which constitutes enduring merit.' Taking this as ultimate reality cannot be relied upon in the assembly. Even an old upādhyāya cannot help you! Do you know? You have a thousand sorts and ten thousand kinds of ignorant karmic sins; even the Buddha cannot help you! You must exert effort yourself and manage your own future. If you perform all conditioned merits, you are merely creating karma and increasing coarse worldly blessings; you will not generate a pure knowledge and view. Even so, though this mountain monk seeks and receives offerings, day and night he is uneasy, worrying that it is not yet right. Do you know? Let you speak to all quarters; let the elders laugh at me—yet you cannot find fault with this mountain monk. I want to ask you patrons where you get your money: I imagine you must not be aiding and benefiting others, nor rescuing the poor and suffering. Finish what needs finishing, eat and stop, dress and stop, cultivate early and stop, deliver this body and stop, repent your mind and stop! Repent your mind and stop! I respectfully bid you take care.