景德傳燈錄 6.19

6.19

洪州百丈山懷海禪師者。福州長樂人也。丱歲離塵三學該練。屬大寂闡化南康乃傾心依附。與西堂智藏禪師同號入室。時二大士為角立焉。一夕二士隨侍馬祖翫月次。祖曰。正恁麼時如何。西堂云。正好供養。師云。正好修行。祖云。經入藏禪歸海。馬祖上堂大眾雲集。方陞坐良久。師乃卷却面前禮拜席。祖便下堂。師一日詣馬祖。法塔祖於禪床角取拂子示之。師云。只遮箇更別有。祖乃放舊處云。爾已後將什麼何為人。師却取拂子示之。祖云。只遮箇更別有。師以拂子挂安舊處。方侍立。祖叱之。自此雷音將震。果檀信請。於洪州新吳界。住大雄山。以居處巖巒峻極故。號之百丈。既處之未期月。玄參之賓四方麇至。即有溈山黃蘗當其首。一日師謂眾曰。佛法不是小事。老僧昔再蒙馬大師一喝。直得三日耳聾眼黑。黃蘗聞舉不覺吐舌。曰某甲不識馬祖。要且不見馬祖。師云。汝已後當嗣馬祖。黃蘗云。某甲不嗣馬祖。曰作麼生。曰已後喪我兒孫。師曰。如是如是。一日有僧哭入法堂來。師曰。作麼。曰父母俱喪請師選日。師云。明日來一時埋却。師上堂云。併却咽喉脣吻速道將來。溈山云。某甲不道請和尚道。師云。不辭與汝道。久後喪我兒孫。五峯云。和尚亦須併却。師云。無人處斫額望汝。雲巖云。某甲有道處請和尚舉。師云。併却咽喉脣吻速道將來。雲巖曰。師今有也。師曰。喪我兒孫。師謂眾曰。我要一人傳語西堂。阿誰去得。五峯云。某甲去。師云。汝作麼生傳語。五峯云。待見西堂即道。師云。道什麼。五峯云。却來說似和尚。師與溈山作務次師問。有火也無。溈山云有。師云。在什麼處。溈山把一枝木吹三兩氣過與師。師云。如蟲蝕木。問如何是佛。師云。汝是阿誰。僧云。某甲師云。汝識某甲否。僧云。分明箇。師乃舉起拂子云。汝還見麼。僧云見。師乃不語。因普請钁地次。忽有一僧。聞飯鼓鳴舉起钁頭大笑便歸。師云。俊哉此是觀音入理之門。師歸院乃喚其僧問。適來見什麼道理便恁麼。對云。適來只聞鼓聲動歸喫飯去來。師乃笑。問依經解義三世佛怨。離經一字。如同魔說如何。師云。固守動用三世佛怨此外別求即同魔說。因僧問西堂云。有問有答不問不答時如何。西堂云。怕爛却作麼。師聞舉乃云。從來疑遮箇老兄。僧云。請和尚道。師云。一合相不可得。師謂眾云。有一人長不喫飯不道饑。有一人終日喫飯不道飽。眾皆無對。雲巖問。和尚每日區區為阿誰。師云。有一人要。巖云。因什麼不教伊自作。師云。他無家活。僧問。如何是大乘頓悟法門。師曰。汝等先歇諸緣休息萬事。善與不善世出世間。一切諸法。莫記憶莫緣念。放捨身心令其自在。心如木石無所辯別。心無所行心地若空。慧日自現如雲開日出。相似俱歇。一切攀緣。貪瞋愛取垢淨情盡。對五欲八風。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。是解脫人。對一切境心無靜亂。不攝不散。透一切聲色無有滯礙。名為道人。但不被一切善惡垢淨有為世間福智拘繫。即名為佛慧。是非好醜是理非理諸知見總盡。不被繫縛處心自在。名初發心菩薩。便登佛地。一切諸法本不自空。不自言色。亦不言是非垢淨。亦無心繫縛人。但人自虛妄計著。作若干種解。起若干種知見。若垢淨心盡。不住繫縛不住解脫。無一切有為無為。解平等心量。處於生死其心自在。畢竟不與虛幻塵勞蘊界生死諸入和合。逈然無寄一切不拘去留無礙。往來生死如門開相似。若遇種種苦樂不稱意事心無退屈。不念名聞衣食。不貪一切功德利益。不為世法之所滯。心雖親受苦樂不干于懷。麁食接命補衣禦寒暑。兀兀如愚如聾相似稍有親分。於生死中廣學知解。求福求智於理無益。却被解境風漂。却歸生死海裏。佛是無求人。求之即乖理。是無求理求之即失。若取於無求復同於有求。此法無實無虛。若能一生心如木石相似。不為陰界五欲八風之所漂溺。即生死因斷去住自由。不為一切有為因果所縛。他時還與無縛身同利物。以無縛心應一切心。以無縛慧解一切縛。亦能應病與藥。僧問。如今受戒身口清淨已。具諸善得解脫否。答少分解脫。未得心解脫。未得一切解脫。問云。何是心解脫。答不求佛不求知解。垢淨情盡亦不守此無求為。是亦不住盡處。亦不畏地獄縛。不愛天堂樂。一切法不拘。始名為解脫無礙。即身心及一切皆名解脫。汝莫言有少分戒善將為便了。有河沙無漏戒定慧門。都未涉一毫在。努力猛作早與。莫待耳聾眼暗頭白面皺。老苦及身眼中流淚心中慞惶未有去處。到恁麼時整理脚手不得也。縱有福智多聞都不相救為心眼未開。唯緣念諸境不知返照。復不見佛道。一生所有惡業悉現於前。或忻或怖。六道五蘊現前盡見。嚴好舍宅舟船車輿光明顯赫。為縱自心貪愛。所見悉變為好境。隨所見重處受生都無自由分。龍畜良賤亦總未定。問如何得自由。答如今對五欲八風情無取捨。垢淨俱亡。如日月在空。不緣而照。心如木石。亦如香象截流而過更無疑滯。此人天堂地獄所不能攝也。又不讀經看教語言。皆須宛轉歸就自己。但是一切言教。只明如今覺性自己。俱不被一切有無諸法境轉。是導師能照破一切有無境法。是金剛即有自由獨立分。若不能恁麼得。縱令誦得十二韋陀經。只成增上慢。却是謗佛不是修行。讀經看教若准世間是好善事。若向明理人邊數此是壅塞人。十地之人脫不去流入生死河。但不用求覓知解語義句。知解屬貪。貪變成病。只如今但離一切有無諸法。透過三句外。自然與佛無差。既自是佛何慮佛不解語。只恐不是佛。被有無諸法轉不得自由。是以理未立先有福智載去。如賤使貴。不如於理先立後有福智。臨時作得。捉土為金。變海水為酥酪。破須彌山為微塵。於一義作無量義。於無量義作一義。師有時說法竟。大眾下堂。乃召之。大眾迴首。師云。是什麼（藥山目之為百丈下堂句）唐元和九年正月十七日歸寂。壽九十五。長慶元年勅諡大智禪師。塔曰大寶勝輪。

Chan Master Huaihai of Mount Baizhang in Hongzhou was a native of Changle in Fuzhou. As a youth he left the dust behind, thoroughly mastering the three trainings. When Daji was spreading the teachings in Nankang, he inclined his heart to him and took refuge there. Together with Chan Master Zhizang of Xitang, he was known as having entered the master's room. At that time, these two great beings stood out as peers. One evening, while the two masters were attending Mazu enjoying the moon, Mazu asked, "What about right at such a time?" Xitang said, "It is just right for making offerings." The master said, "It is just right for cultivating practice." Mazu said, "The sūtras enter the zang (treasury); Chan returns to the hai (ocean)." When Mazu went up to the hall, the great assembly gathered like clouds. Just as he sat for a good while, the master rolled up the mat for bowing before him; Mazu then got down from the hall. One day, the master went to Mazu's Dharma pagoda. Mazu took a fly-whisk from the corner of the meditation platform and held it up to show him. The master said, "Just this, or is there something else?" Mazu then put it back in its original place and said, "In the future, what will you use to help people?" The master then took the fly-whisk and held it up to show him. Mazu said, "Just this, or is there something else?" The master hung the fly-whisk back in its original place and had just stood in attendance when Mazu shouted at him. From this time, his thunderous voice was about to shake the world. Sure enough, requested by donor-believers, he resided at Mount Daxiong within the borders of Xinwu in Hongzhou. Because his dwelling was among steep and precipitous crags and peaks, it was called Baizhang (Hundred-Fathom). Before he had resided there a full month, guests inquiring into the profound flocked from the four directions like deer; Guishan and Huangbo stood at their head. One day, the master said to the assembly, "The Buddha Dharma is no small matter. Formerly, when this old monk once again received a shout from Great Master Ma, I was deaf and blind for three whole days." Hearing this related, Huangbo unconsciously stuck out his tongue and said, "I do not know Mazu, and what is more, I have never seen Mazu." The master said, "In the future, you will certainly succeed Mazu." Huangbo said, "I will not succeed Mazu." The master said, "Why?" Huangbo said, "In the future it would ruin my descendants." The master said, "So it is, so it is." One day, a monk came crying into the Dharma hall. The master asked, "What is it?" The monk said, "My father and mother have both passed away; I ask the Master to select a day [for their burial]." The master said, "Come tomorrow, and we will bury them both at once." The master went up to the hall and said, "Closing off your throat and lips, speak swiftly!" Guishan said, "I cannot speak; I ask the Upādhyāya to speak." The master said, "I would not refuse to speak for you, but later on it would ruin my descendants." Wufeng said, "The Upādhyāya also must close them off." The master said, "Where there is no one, I shade my brow and gaze toward you." Yunyan said, "I have something to say; I ask the Upādhyāya to bring it up." The master said, "Closing off your throat and lips, speak swiftly!" Yunyan said, "Now you have it, Master." The master said, "It would ruin my descendants." The master said to the assembly, "I need someone to deliver a message to Xitang. Who can go?" Wufeng said, "I will go." The master said, "How will you deliver the message?" Wufeng said, "I will speak when I see Xitang." The master said, "What will you say?" Wufeng said, "I will come back and tell the Upādhyāya." While the master and Guishan were doing manual work, the master asked, "Is there fire or not?" Guishan said, "There is." The master said, "Where is it?" Guishan took a stick of wood, blew on it two or three times, and handed it to the master. The master said, "Like an insect gnawing on wood." A monk asked, "What is the Buddha?" The master said, "Who are you?" The monk said, "I am so-and-so." The master said, "Do you know so-and-so?" The monk said, "Clearly." The master then raised his fly-whisk and said, "Do you still see it?" The monk said, "I see it." The master was then silent. Once, during general communal labor digging the ground, a monk suddenly heard the dining drum sound; he raised his hoe, laughed heartily, and went back. The master said, "Splendid! This is Avalokiteśvara's gate of entering the principle." When the master returned to the cloister, he called that monk and asked, "What principle did you see just now that made you act like that?" He replied, "Just now I merely heard the drum beat and went back to eat rice." The master then laughed. A monk asked, "'To explain the meaning according to the sūtras is the enemy of the Buddhas of the three periods; to depart from the sūtras by a single word is the same as the preaching of Māra'—what about this?" The master said, "To rigidly maintain movement and function is the enemy of the Buddhas of the three periods; to seek separately outside of this is the same as the preaching of Māra." A monk asked Xitang, "What about when there is questioning and answering, and when there is neither questioning nor answering?" Xitang said, "Why are you afraid it will rot away?" Hearing this related, the master said, "I have always suspected this elder brother." The monk said, "Please, Upādhyāya, tell me." The master said, "A composite unity cannot be grasped." The master said to the assembly, "There is a person who long goes without eating rice and does not say he is hungry; there is a person who eats rice all day long and does not say he is full." The assembly had no reply. Yunyan asked, "For whom does the Upādhyāya busy himself every day?" The master said, "There is someone who needs it." Yunyan said, "Why do you not have him do it himself?" The master said, "He has no household livelihood." A monk asked, "What is the Great Vehicle's dharma-gate of sudden awakening?" The master said, "You must first rest from all conditions and cease all matters. Toward all dharmas, good and not good, worldly and world-transcending, do not remember, do not think on conditions. Let go of body and mind and let them be free. Let the mind be like wood or stone, without discrimination. When the mind has nowhere to go, when the mind-ground is like empty space, the sun of wisdom will naturally manifest, like the sun coming out when the clouds disperse. Simultaneously cease all clinging to conditions; let sentiments of greed, anger, love, grasping, defilement, and purity come to an end. In the face of the five desires and the eight winds, do not be bound by seeing, hearing, sensing, and knowing; do not be deluded by various objects. Naturally endowed with supernatural powers and wondrous functions, such a person is liberated. Facing all objects, the mind is neither calm nor disordered, neither gathering nor scattering. Passing through all sounds and forms without obstruction, one is called a person of the Way. Merely not being restrained by any good or evil, defilement or purity, conditioned worldly merit or wisdom—this is called Buddha wisdom. When all views of right and wrong, good and ugly, principle and non-principle are completely exhausted, not bound anywhere, the mind is at ease; this is called a bodhisattva of initial aspiration, immediately ascending to the Buddha-ground. All dharmas are fundamentally not empty of themselves; they do not say of themselves that they are form, nor do they speak of right and wrong, defilement and purity. Nor do they have any mind to bind people. It is merely that people falsely reckon and grasp onto them, fabricating various kinds of interpretations and giving rise to various kinds of views. If the mind of defilement and purity is exhausted, not dwelling in bondage and not dwelling in liberation, without any conditioned or unconditioned [states], understanding the measure of an equal mind, dwelling in birth and death, one's mind is at ease. Ultimately one does not blend with illusory worldly toil, the aggregates, realms, birth and death, and the various sense entrances. Aloof and without reliance, bound by nothing, leaving or staying without hindrance, coming and going in birth and death is just like an open door. If encountering various kinds of suffering, pleasure, and disagreeable matters, the mind does not regress or bend; not mindful of fame, clothing, or food; not coveting any merit or benefit; not impeded by worldly dharmas—even though the mind personally experiences suffering and pleasure, it does not concern the heart. Coarse food sustains life; patched robes ward off cold and heat. Steady, like one foolish or deaf, one will have a slight familiarity [with the Way]. Extensively learning views and interpretations within birth and death, seeking merit and seeking wisdom, is of no benefit to the principle; instead, one is tossed by the wind of objective knowledge and returns again to the ocean of birth and death. A Buddha is a person without seeking; to seek it is to contradict the principle. It is the principle of non-seeking; to seek it is to lose it. If you grasp at non-seeking, it is again the same as seeking. This Dharma is neither real nor unreal. If throughout one's life the mind can be like wood or stone, not tossed or drowned by the aggregates, realms, five desires, and eight winds, then the cause of birth and death is severed, and going or staying is free. One will not be bound by any conditioned cause and effect. In the future, along with an unbound body, one will benefit living beings; with an unbound mind, one will respond to all minds; with unbound wisdom, one will untie all bonds; and one will also be able to prescribe medicine according to the illness." A monk asked, "Now that I have received the precepts and body and mouth are pure, already possessing all goods, do I attain liberation or not?" The master answered, "You have attained a small part of liberation, but have not attained liberation of the mind, nor have you attained all liberation." The monk asked, "What is liberation of the mind?" The master answered, "Not seeking Buddha, not seeking views and interpretations, when sentiments of defilement and purity are exhausted, yet not holding to this non-seeking as right, nor dwelling where they are exhausted; neither fearing the bonds of hell nor loving the pleasures of heaven; unbound by any dharma—only then is it called unhindered liberation. Then body, mind, and everything are called liberation. Do not say that having a small part of precept-goodness settles the matter. There are gates of undefiled morality, concentration, and wisdom as numerous as the sands of the Ganges, of which you have not yet touched a single hair. Exert yourself and work vigorously early on; do not wait until your ears are deaf, your eyes are dim, your head is white, and your face is wrinkled, when the suffering of old age comes upon your body, tears flow from your eyes, and your heart is panic-stricken, with nowhere to go. When it comes to such a time, you will not be able to arrange your hands and feet. Even if you have merit, wisdom, and wide learning, none of it will rescue you, because your mind's eye has not opened. Only thinking on conditions and various objects, you do not know how to reflect back inward, nor do you see the Buddha Way. All the evil karma of a lifetime will completely appear before you, bringing now joy, now terror. The six destinies and the five aggregates will all appear before you; ornate houses, boats, carriages, and radiant splendor will be seen. Because you indulged your own mind's greed and love, whatever is seen will turn into pleasant realms; according to where what you see is heaviest, you will take rebirth, without the least freedom. Whether as a dragon, a beast, noble, or base, is entirely undetermined." The monk asked, "How can one attain freedom?" The master answered, "Right now, facing the five desires and eight winds, have no sentiment of grasping or rejecting; defilement and purity are both obliterated. Like the sun and moon in the sky, illuminating without clinging to conditions; the mind like wood or stone, and like a fragrant elephant crossing a stream cutting through the flow, with no further hesitation or obstruction—such a person cannot be contained by heaven or hell. Furthermore, when reading sūtras and studying the teachings, words and phrases must all be subtly brought back to oneself. All teachings in words merely clarify the present nature of awakening oneself. Neither being moved by any realm of dharmas, existent or non-existent—this is the teacher of the Way; being able to illuminate and break through all realms and dharmas of existence and non-existence—this is the vajra; then you will have a share of free independence. If you cannot attain this, even if you can recite the twelve Vedas, it will only become overweening pride; that is actually slandering the Buddha, not cultivating practice. Reading sūtras and studying the teachings, if judged by worldly standards, is a good and virtuous matter; but if reckoned from the side of a person who understands the principle, this is a person blocked and stopped up. Even people of the ten grounds cannot break free and flow into the river of birth and death. Simply do not seek for views, interpretations, words, and meanings; views and interpretations belong to greed, and greed turns into an illness. Right now, simply depart from all dharmas of existence and non-existence, pass through beyond the three phrases, and naturally you will not differ from the Buddha. Since you yourself are Buddha, why worry that the Buddha does not understand words? One only fears that one is not a Buddha, turned by the dharmas of existence and non-existence, unable to attain freedom. Therefore, before the principle is established, to have merit and wisdom carry one away is like the base employing the noble. It is not as good as having the principle established first, and having merit and wisdom afterward. When the time comes, it can be done: grasping earth to make gold, turning seawater into ghee, crushing Mount Sumeru into fine dust, making boundless meanings out of a single meaning, and making a single meaning out of boundless meanings." Sometimes, when the master finished expounding the Dharma, the great assembly would leave the hall; he would then call to them. When the assembly turned their heads, the master would say, "What is it?" (Yaoshan referred to this as "Baizhang's leaving-the-hall phrase.") On the seventeenth day of the first month in the ninth year of the Yuanhe era of the Tang (814), he entered quiescence at the age of ninety-five. In the first year of the Changqing era (821), he was posthumously granted the title Chan Master Dazhi by imperial decree, and his stupa was named Dabao Shenglun.