景德傳燈錄 6.7

6.7

越州大珠慧海禪師者建州人也。姓朱氏。依越州大雲寺道智和尚受業。初至江西參馬祖。祖問曰。從何處來。曰越州大雲寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。自家寶藏不顧拋家散走作什麼我遮裏一物也無。求什麼佛法。師遂禮拜問曰。阿那箇是慧海自家寶藏。祖曰。即今問我者。是汝寶藏。一切具足更無欠少。使用自在。何假向外求覓。師於言下自識本心不由知覺。踊躍禮謝。師事六載。後以受業師年老遽歸奉養。乃晦迹藏用外示癡訥。自撰頓悟入道要門論一卷。被法門師姪玄晏竊出江外呈馬祖。祖覽訖告眾云。越州有大珠。圓明光透自在無遮障。處也眾中有知師姓朱者。迭相推識。結契來越上尋訪依附（時號大珠和尚者。因馬祖示出也）師謂曰。禪客我不會禪。並無一法可示於人。故不勞汝久立。且自歇去。時學侶漸多日夜叩激。事不得已隨問隨答。其辯無礙（廣語出別卷）時有法師數人來謁曰。擬伸一問。師還對否。師曰。深潭月影任意撮摩。問如何是佛。師曰。清潭對面非佛而誰。眾皆茫然（法眼云。是即沒交涉）良久其僧又問。師說何法度人。師曰貧道未曾有一法度人。曰禪師家渾如此。師却問曰。大德說何法度人。曰講金剛般若經。師曰。講幾坐來。曰二十餘坐。師曰。此經是阿誰說。僧抗聲曰。禪師相弄。豈不知是佛說耶。師曰。若言如來有所說法。則為謗佛。是人不解我所說義。若言此經不是佛說。則是謗經。請大德說看。無對。師少頃又問。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。大德且道。阿那箇是如來。曰某甲到此却迷去。師曰。從來未悟說什麼却迷。僧曰。請禪師為說。師曰。大德講經二十餘坐。却未識如來。其僧再禮拜。願垂開示。師曰。如來者。是諸法如義。何得忘却。曰是。是諸法如義。師曰。大德是亦未是。曰經文分明那得未是。師曰。大德如否。曰如。師曰。木石如否。曰如。師曰。大德如同木石如否。曰無二。師曰。大德與木石何別。僧無對。良久却問。如何得大涅槃。師曰。不造生死業對。曰如何是生死業。師曰。求大涅槃是生死業。捨垢取淨是生死業。有得有證是生死業。不脫對治門是生死業。曰云何即得解脫。師曰。本自無縛不用求解。直用直行是無等等。僧曰。如禪師和尚者。實謂希有禮謝而去。有行者問。即心即佛那箇是佛。師云。汝疑那箇不是佛指出看。無對。師云。達即遍境是。不悟永乖疎。有律師法明。謂師曰。禪師家多落空。師曰。却是坐主家多落空。法明大驚曰。何得落空。師曰。經論是紙墨文字。紙墨文字者俱空。設於聲上建立名句等法。無非是空。坐主執滯教體。豈不落空。法明曰。禪師落空否。師曰。不落空。曰何却不落空。師曰。文字等皆從智慧而生。大用現前那得落空。法明曰。故知一法不達不名悉達。師曰。律師不唯落空。兼乃錯用名言。法明作色問曰。何處是錯。師曰。律師未辨華竺之音。如何講說。曰請禪師指出法明錯處。師曰。豈不知悉達是梵語邪。律師雖省過。而心猶憤然（具梵語。薩婆曷剌他悉陀。中國翻云一切義成。舊云悉達多。猶是訛略梵語也）又問曰。夫經律論是佛語。讀誦依教奉行。何故不見性。師曰。如狂狗趁塊師子齩人。經律論是自性用。讀誦者是性法。法明曰。阿彌陀佛有父母及姓否。師曰。阿彌陀姓憍尸迦。父名月上。母名殊勝妙顏。曰出何教文。師曰。出陀羅尼集。法明禮謝讚歎而退。有三藏法師問。真如有變易否。師曰。有變易。三藏曰。禪師錯也。師却問三藏。有真如否。曰有。師曰。若無變易決定是凡僧也。豈不聞。善知識者能迴三毒為三聚淨戒。迴六識為六神通。迴煩惱作菩提。迴無明為大智真如。若無變易三藏真是自然外道也。三藏曰。若爾者真如即有變易。師曰。若執真如有變易亦是外道。曰禪師適來說真如有變易。如今又道不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得。說不變亦得。若不見性人。聞說真如變便作變解。聞說不變便作不變解。三藏曰。故知南宗實不可測。有道流問。世間有法過自然否。師曰有。曰何法過得。師曰。能知自然者。曰元氣是道否。師曰。元氣自元氣道自道。曰若如是者則應有二。師曰。知無兩人。又問。云何為邪云何為正。師曰。心逐物為邪。物從心為正。有源律師來問。和尚修道還用功否。師曰。用功。曰如何用功。師曰。饑來喫飯困來即眠。曰一切人總如是同師用功否。師曰。不同。曰何故不同。師曰。他喫飯時不肯喫飯。百種須索。睡時不肯睡。千般計校。所以不同也。律師杜口。有韞光大德問。禪師自知生處否。師曰。未曾死何用論生。知生即是無生法無離生法說有無生。祖師云。當生即不生。曰不見性人亦得如此否。師曰。自不見性不是無性。何以故。見即是性無性不能見。識即是性故名識性。了即是性喚作了性。能生萬法喚作法性。亦名法身。馬鳴祖師云。所言法者。謂眾生心。若心生故一切法生。若心無生法無從生。亦無名字。迷人不知法身無象應物現形。遂喚青青翠竹總是法身欝欝黃華無非般若。黃華若是般若。般若即同無情。翠竹若是法身。法身即同草木。如人喫筍。應總喫法身也。如此之言寧堪齒錄。對面迷佛長劫希求。全體法中迷而外覓。是以解道者行住坐臥無非是道。悟法者縱橫自在無非是法。大德又問。太虛能生靈智否。真心緣於善惡否。貪欲人是道否。執是執非人向後心通否。觸境生心人有定否。住寂寞人有慧否。懷傲物人有我否。執空執有人有智否。尋文取證人。苦行求佛人。離心求佛人。執心是佛人。此智稱道否。請禪師一一為說。師曰。太虛不生靈智。真心不緣善惡。嗜欲深者機淺。是非交爭者未通。觸境生心者少定。寂寞忘機者慧沈。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。大德曰。若如是應畢竟無所有。師曰。畢竟是大德。不是畢竟無所有。大德踊躍禮謝而去（此下舊本有洪州百丈山惟政禪師傳今移在第九卷百丈山海和尚下）。

Chan Master Dazhu Huihai of Yuezhou was a native of Jianzhou, surnamed Zhu. He received his training under Upādhyāya Daozhi at Dayun Monastery in Yuezhou. When he first arrived in Jiangxi to call upon Mazu, Mazu asked him, "Where have you come from?" He replied, "I have come from Dayun Monastery in Yuezhou." Mazu asked, "What do you intend to seek by coming here?" He replied, "I have come seeking the Buddha Dharma." Mazu said, "Ignoring your own treasury and throwing away your home to run wandering about—what are you doing? I do not have a single thing here. What Buddha Dharma are you seeking?" The Master then bowed and asked, "Which is Huihai's own treasury?" Mazu said, "That which is right now asking me is your treasury. Everything is fully provided, lacking nothing whatsoever. You can use it freely—why rely on seeking outside?" Upon these words, the Master recognised his own original mind without relying on intellection. Leaping for joy, he bowed in gratitude. He served his master for six years. Later, because the teacher under whom he had trained had grown old, he hurriedly returned to attend upon him. Thereupon, obscuring his traces and hiding his function, he outwardly appeared foolish and slow of speech. He composed the one-fascicle *Essentials of Entering the Path through Sudden Enlightenment*. His fellow Dharma-nephew Xuanyan secretly carried it beyond the river and presented it to Mazu. After reading it through, Mazu addressed the assembly, saying, "In Yuezhou there is a Great Pearl (Dazhu); its round brilliance is pellucid and unhindered, freely without obstruction." In the assembly there were those who knew that the Master was surnamed Zhu. Telling one another and deducing who it was, they formed companionships and went to Yue to seek him out and attach themselves to him. (His being called at that time Upādhyāya Dazhu was because Mazu had pointed him out.) The Master said to them, "Chan guests, I do not understand Chan, nor do I have a single dharma to show to people. Therefore, do not trouble yourselves to stand for long; go and rest yourselves." At that time, his fellow students gradually increased, knocking and questioning day and night. Things being unavoidable, he answered according to their questions, his eloquence without impediment. (His extensive sayings appear in a separate fascicle.) At that time several Dharma masters came to visit and said, "We intend to put forward a question; would the Master be willing to answer?" The Master said, "The moon's reflection in a deep pool—handle and touch it as you please." They asked, "What is the Buddha?" The Master said, "Facing directly across the clear pool—who is it if not the Buddha?" The assembly was all bewildered. (Fayan said, "To be 'is' has no connection.") After a long pause, the monk asked again, "What dharma does the Master preach to save people?" The Master said, "This poor monk has never had a single dharma to save people." The monk said, "The house of Chan masters is entirely like this." The Master asked back, "What dharma does the Venerable preach to save people?" He replied, "I lecture on the *Diamond Prajñāpāramitā Sūtra*." The Master asked, "How many lecture series have you given?" He replied, "More than twenty series." The Master asked, "Who preached this sūtra?" The monk raised his voice and said, "The Chan master is mocking me! How could you not know that it was preached by the Buddha?" The Master said, "'If one says that the Tathāgata has preached any dharma, that is slandering the Buddha, and this person does not understand the meaning of what I have preached.' If you say that this sūtra was not preached by the Buddha, that is slandering the sūtra. Please explain, Venerable." There was no answer. After a short while, the Master asked again, "The sūtra says, 'If one sees me through form or seeks me through sound, this person walks a false path and cannot see the Tathāgata.' Let the Venerable say: which is the Tathāgata?" He replied, "At this point, I am confused instead." The Master said, "Never having been enlightened, what do you mean by 'confused instead'?" The monk said, "Please let the Chan master explain it for me." The Master said, "The Venerable has lectured on the sūtra for more than twenty series, yet does not recognise the Tathāgata!" The monk bowed again and said, "May you deign to give instruction." The Master said, "'Tathāgata' means the suchness (tathatā) of all dharmas. How could you forget that?" He said, "Yes, it is the suchness of all dharmas." The Master said, "Venerable, 'yes' is still not it." He said, "The sūtra text is clear; how could it not be it?" The Master said, "Is the Venerable 'such'?" He said, "Such." The Master said, "Are wood and stone 'such'?" He said, "Such." The Master said, "Is the Venerable's suchness the same as the suchness of wood and stone?" He said, "Not two." The Master said, "What is the difference between the Venerable and wood or stone?" The monk had no answer. After a long pause, he asked instead, "How does one attain great nirvāṇa?" The Master said, "By not creating the karma of birth-and-death." The monk asked, "What is the karma of birth-and-death?" The Master said, "Seeking great nirvāṇa is the karma of birth-and-death. Abandoning defilement and grasping purity is the karma of birth-and-death. Having attainment and realization is the karma of birth-and-death. Not breaking free from the gates of antidotes is the karma of birth-and-death." The monk asked, "How then does one attain liberation?" The Master said, "Originally there is no bondage; there is no need to seek liberation. Straightforward function and straightforward action are the unequalled." The monk said, "One such as the Chan master Upādhyāya is truly rare!" He bowed in gratitude and departed. A practitioner asked, "'Mind is Buddha'—which is the Buddha?" The Master said, "Which do you doubt is not the Buddha? Point it out and let us see." There was no answer. The Master said, "When one reaches it, the entire realm is it; when one is not enlightened, it is forever remote and alienated." Vinaya Master Faming said to the Master, "Chan masters mostly fall into emptiness." The Master said, "On the contrary, lecturers mostly fall into emptiness." Faming was greatly astonished and said, "How do we fall into emptiness?" The Master said, "The sūtras and treatises are paper and ink words. Paper and ink words are all empty. When, on the basis of sound, words, phrases, and such dharmas are established, none of them are not empty. The lecturer clings stubbornly to the teaching-vehicle; how could you not fall into emptiness?" Faming said, "Does the Chan master fall into emptiness?" The Master said, "I do not fall into emptiness." Faming asked, "Why do you not fall into emptiness?" The Master said, "Words and letters all arise from wisdom. When great function appears before us, how could it fall into emptiness?" Faming said, "Therefore I know: if one dharma is not reached, one is not called Siddhā." The Master said, "The Vinaya master not only falls into emptiness, but also mistakenly uses names and expressions." Faming changed countenance and asked, "Where is the mistake?" The Master said, "The Vinaya master has not distinguished between the sounds of China and India—how can you lecture and preach?" Faming said, "Please, Chan master, point out Faming's mistake." The Master said, "How could you not know that Siddhā is a Sanskrit word?" Although the Vinaya master realized his error, his mind was still indignant. (In full Sanskrit, it is *sarvārthasiddha*, translated in China as 'the accomplishment of all purposes'. The old translation 'Siddhārtha' was still an erroneous abbreviation of the Sanskrit.) He asked again, "The sūtras, vinaya, and abhidharma are the Buddha's words. Reading, reciting, and practicing according to the teachings—why does one not see the nature?" The Master said, "Like a mad dog chasing a clod, while a lion bites the person. The sūtras, vinaya, and abhidharma are the functions of one's own nature; the one who reads and recites is the nature-dharma." Faming asked, "Does Amitābha Buddha have parents and a surname?" The Master said, "Amitābha's surname is Kauśika; his father's name is Candrottara, and his mother's name is Viśiṣṭarūpā." Faming asked, "From what scriptural text does this appear?" The Master said, "It appears in the *Collection of Dhāraṇīs*." Faming bowed in thanks, praised him, and withdrew. A Tripiṭaka master asked, "Does true suchness have mutability?" The Master said, "It has mutability." The Tripiṭaka master said, "The Chan master is mistaken." The Master asked the Tripiṭaka master in turn, "Is there true suchness?" He replied, "There is." The Master said, "If there were no mutability, you would definitely be an ordinary monk. Have you not heard: a kalyāṇamitra can turn the three poisons into the three groups of pure precepts, turn the six consciousnesses into the six supernormal powers, turn afflictions into bodhi, and turn ignorance into the great wisdom of true suchness? If there were no mutability, the Tripiṭaka master would truly be an adherent of the non-Buddhist school of spontaneity." The Tripiṭaka master said, "If that is so, then true suchness does have mutability." The Master said, "If one clings to true suchness having mutability, that too is non-Buddhist." He asked, "The Chan master just said that true suchness has mutability, and now you say it does not have mutability. What then is exact?" The Master said, "If one clearly sees the nature, then like a maṇi jewel displaying colors, to say it changes is fine, and to say it does not change is also fine. If someone has not seen the nature, upon hearing it said that true suchness changes, they form an understanding of change; upon hearing it said that it does not change, they form an understanding of non-change." The Tripiṭaka master said, "Therefore I know that the Southern School is truly unfathomable." A Daoist asked, "Is there any dharma in the world that surpasses the spontaneous (ziran)?" The Master said, "There is." He asked, "What dharma can surpass it?" The Master said, "The one who can know the spontaneous." He asked, "Is primordial qi the Way?" The Master said, "Primordial qi is just primordial qi; the Way is just the Way." He asked, "If it is so, then there should be two." The Master said, "The knower is not two persons." He asked again, "What is heterodox and what is orthodox?" The Master said, "The mind pursuing objects is heterodox; objects following the mind is orthodox." Vinaya Master Yuan came and asked, "Does the Upādhyāya still apply effort in cultivating the Way?" The Master said, "I apply effort." He asked, "How do you apply effort?" The Master said, "When hungry, I eat food; when tired, I sleep." He asked, "Everyone is like this; is their effort the same as the Master's?" The Master said, "Not the same." He asked, "Why is it not the same?" The Master said, "When they eat, they are unwilling to eat, demanding hundreds of things; when they sleep, they are unwilling to sleep, scheming in a thousand ways. Therefore they are not the same." The Vinaya master held his tongue. Venerable Yunguang asked, "Does the Chan master know his own place of birth?" The Master said, "Having never died, what need is there to discuss birth? Knowing birth is precisely the unborn dharma; there is no dharma separate from birth to speak of as being unborn. The Ancestral Master said: 'Right at birth, there is no birth.'" The Venerable asked, "Can someone who has not seen the nature also attain this?" The Master said, "Not having seen the nature oneself is not being without the nature. Why? Seeing is itself the nature; without the nature, one cannot see. Cognition is itself the nature, hence it is called cognitive nature. Understanding is itself the nature, called understanding nature. Being able to produce the myriad dharmas is called the Dharma-nature, and is also called the Dharma-body. Ancestral Master Aśvaghoṣa said: 'What is called the Dharma is the mind of sentient beings. If the mind arises, all dharmas arise; if the mind does not arise, dharmas have nowhere to arise from, nor do they have names.' Deluded people do not know that the Dharma-body is formless, manifesting forms in response to things; so they call green bamboo completely the Dharma-body, and luxuriant yellow blossoms nothing other than prajñā. If yellow blossoms were prajñā, prajñā would be the same as the insentient. If green bamboo were the Dharma-body, the Dharma-body would be the same as grass and trees. If someone ate bamboo shoots, they would be eating the Dharma-body altogether! How could such words be worthy of recording? Bewildered about the Buddha right in front of them, they seek through long kalpas; deluded within the totality of dharmas, they search outside. Therefore, for those who understand the Way, walking, standing, sitting, and lying down are nothing other than the Way; for those who awaken to the Dharma, unrestrained and free, nothing is not the Dharma." The Venerable asked again, "Can great emptiness produce spiritual wisdom? Does the true mind take good and evil as objects? Is a person of greedy desires in the Way? Will a person clinging to right and wrong have their mind penetrate later on? Does a person who produces mind upon contact with objects have samādhi? Does a person dwelling in solitude have wisdom? Does a person harboring arrogance toward things have a self? Does a person clinging to emptiness and clinging to existence have wisdom? For those seeking realization in texts, those seeking buddhahood through austerities, those seeking buddhahood separate from mind, and those clinging to mind as Buddha—does such intellect accord with the Way? Please let the Chan master explain each one." The Master said, "Great emptiness does not produce spiritual wisdom. The true mind does not take good and evil as objects. Those whose desires run deep have shallow capacities. Those who contend over right and wrong have not penetrated. Those who produce mind upon contact with objects have little samādhi. Those in solitude who forget their capacity have sunken wisdom. Those arrogant toward things with elevated minds have strong selfhood. Those who cling to emptiness and cling to existence are all foolish. Those who seek realization in texts are increasingly obstructed. Those who seek buddhahood through austerities are all deluded. Those who seek buddhahood separate from mind are non-Buddhists. Those who cling to mind as Buddha are māras." The Venerable said, "If it is so, then ultimately there should be nothing at all." The Master said, "Ultimately it is the Venerable; it is not that ultimately there is nothing at all." Leaping for joy, the Venerable bowed in gratitude and left. (Below this, the old edition had the biography of Chan Master Weizheng of Mount Baizhang in Hongzhou; it is now moved to the ninth fascicle under Upādhyāya Hai of Mount Baizhang.)