續傳燈錄 10.7

10.7

隨州大洪山報恩禪師。衛之黎陽劉氏子。世皆碩儒。師未冠舉方略擢上第。後厭塵境請于朝乞謝簪紱為僧。上從其請。遂遊心祖道至投子。未久即悟心要。子曰。汝再來人也。宜自護持。辭謁諸名宿皆蒙印可。丞相韓公縝請開法於西京少林。未幾大洪革律為禪詔師居之。上堂。五五二十五。案山雷主山雨。明眼衲僧莫教錯舉。僧問。九鼎澄波即不問。為祥為瑞事如何。師曰。古今不墜。曰這箇且拈放一邊。向上還有事也無。師曰。太無厭生。曰作家宗師。師曰。也不消得上堂。如斯話會誰是知音。直饒向一句下千眼頓開。端的有幾箇是迷逢達磨。諸人要識達磨祖師麼。乃舉手作揑勢曰達磨鼻孔在少林手裏。若放開去也。從教此土西天說黃道黑欺胡謾漢。若不放過不消一揑。有人要與祖師作主。便請出來與少林相見。還有麼。良久曰。果然。上堂拈起拄杖曰。昔日德山臨濟信手拈來。便能坐斷十方壁立千仞。直得氷河焰起枯木花芳。諸人若也善能橫擔竪夯遍問諸方。苟或不然少林倒行此令去也。擊禪床一下。僧問。一箭一群即不問。一箭一箇事如何。師曰。中也。曰還端的也無。師曰。同聲相應同氣相求。曰恁麼則石鞏猶在。師曰。非但一箇兩箇。曰好事不如無。師曰。穿却了也。問三玄三要即不問。五位君臣事若何。師曰。非公境界。曰恁麼則石人拊掌木女呵呵。師曰。杓卜聽虛聲。熟睡饒譫語。曰若不上來伸此問。焉能得見少林機。師曰。放過則不可。隨後便打。上堂橫按拄杖曰。便與麼休去已落二三。更若忉忉終成異見。既到這裏。又不可弓折箭盡去也。且衲僧家遠則能照近則能明。乃拈起拄杖曰。穿却德山鼻孔。換却臨濟眼睛。掀翻大海撥轉虛空。且道三千里外誰是知音。於斯明得大似杲日照天。苟或未明不免雲騰致雨。卓一下。問祖師西來九年面壁。最後一句請師舉唱。師曰。面黑眼睛白。師甞設百問以問學者。其略曰。假使百千劫所作業不忘。為甚麼一稱南無佛罪滅河沙劫。又作此○相曰。森羅萬象總在其中。具眼禪人試請甄別。上堂拈拄杖曰。看看大地雪漫漫。春來特地寒。靈峯與少室。料掉不相干。休論佛意祖意。謾謂言端語端。鐵牛無踪跡。明月蘆花君自看。卓拄杖下座。師素與無盡居士張公商英友善。無盡嘗以書問三教大要曰。清涼疏第三卷。西域邪見不出四見。此方儒道亦不出此四見。如莊老計自然為因能生萬物。即是邪曰。易曰。太極生兩儀。太極為因亦是邪因。若謂一陰一陽之謂道。能生萬物亦是邪因。若計一為虛無則是無因。今疑老子自然與西天外道自然不同。何以言之。老子曰。常無欲以觀其妙。常有欲以觀其徼。無欲則常有。徼則已入其道矣。謂之邪因。豈有說乎。易曰。一陰一陽之謂道。陰陽不測之謂神。神也者妙萬物而為言。寂然不動感而遂通天下之故。今乃破陰陽變易之道為邪因。撥去不測之神。豈有說乎。望紙後批示。以斷疑網故也。師答曰。西域外道宗多途。要其會歸不出有無四見而已。謂有見無見亦有亦無見非有非無見也。蓋不即一心為道則道非我有。故名外道。不即諸法是心則法隨見異。故名邪見。如謂之有有則有無。如謂之無無則無有。有無則有見競生。無有則無見斯起。若亦有亦無見非有非無見亦猶是也。夫不能離諸見則無以明自心。無以明自心則不知正道矣。故經云。言詞所說法。小智妄分別。不能了自心。云何知正道。又曰。有見即為垢。此則未為見。遠離於諸見。如是乃見佛。以此論之。邪正異途正由見悟殊致故也。故清涼以莊老計道法自然能生萬物。易謂。太極生兩儀。一陰一陽之謂道。以自然太極為因。一陰一陽為道。能生萬物則是邪因。計一為虛無則是無因。嘗試論之。夫三界唯心萬緣一致。心生故法生。心滅故法滅。推而廣之彌綸萬有而非有。統而會之究竟寂滅而非無。非無亦非非無。非有亦非非有。四執既亡百非斯遣。則自然因緣皆為戲論。虛無真實俱是假名矣。至若謂太極陰陽能生萬物。常無常有斯為眾妙之門。陰陽不測是謂無方之神。雖聖人設教示悟多方。然既異一心寧非四見。何以明之。蓋虛無為道道則是無。若自然若太極若一陰一陽為道。道則是有常。無常有則是亦無亦有。陰陽不測則是非有非無。先儒或謂妙萬物謂之神則非物物。物則亦是無。故西天諸大論師皆以心外有法為外道。萬法唯心為正宗。蓋以心為宗則諸見自亡。言雖或異未足以為異也。心外有法則諸見競生。言雖或同未足以為同也。雖然儒道聖人固非不知之。乃存而不論耳。良以未即明指一心為萬法之宗。雖或言之猶不論也。如西天外道皆大權菩薩示化之所施。為橫生諸見曲盡異端以明佛法。是為正道。此其所以為聖人之道順逆皆宗。非思議之所能知矣。故古人有言。緣昔真宗未至。孔子且以繫心。今知理有所歸。不應猶執權教。然知權之為權未必知權也。知權之為實斯知權矣。是亦周孔老莊設教立言之本意。一大事因緣之所成始所成終也。然則三教一心同途異轍。究竟道宗本無言說。非維摩大士孰能知此意也。

Chan Master Bao'en of Mount Dahong in Suizhou was a son of the Liu family of Liyang in Wei. His clan had been eminent Ruists for generations. Before he was capped, the Master was tested in grand policy and placed in the highest rank. Later, weary of the worldly dust, he submitted a memorial to the imperial court begging to cast off his hairpin and tassel and become a monk. The Emperor granted his request. Thereupon he set his mind on roaming the ancestral Way and reached Touzi. Before long, he awakened to the essential mind. Touzi said, 'You are one who has come again. You should safeguard yourself.' Taking his leave, he paid calls on various eminent elders, and all granted him their seal of approval. Grand Councillor Lord Han Zhen invited him to open the Dharma hall at Shaolin in the Western Capital. Soon after, Dahong changed from a Vinaya to a Chan monastery, and an imperial decree summoned the Master to reside there. Ascending the hall, [the Master said]: 'Five times five is twenty-five. Thunder over the front mountain, rain over the main peak. Patch-robed monks with clear eyes, do not give a mistaken recitation.' A monk asked, 'I do not ask about the Nine Cauldrons upon the clear waves; what about the matter of bringing auspiciousness and portents?' The Master said, 'From antiquity to the present, it has not fallen.' The monk said, 'Setting this aside for a moment, is there still a matter beyond?' The Master said, 'Utterly insatiable!' The monk said, 'An adept lineage master!' The Master said, 'No need to bother.' Ascending the hall, [the Master said]: 'In such a conversational gathering, who is an intimate listener? Even if a thousand eyes suddenly open under a single phrase, truly how many are those who, though confused, have met Bodhidharma? Do you all wish to know the Ancestral Master Bodhidharma?' He then raised his hand in a pinching gesture and said, 'Bodhidharma's nostrils are in the hands of Shaolin. If I let go, this land and the Western Heaven may speak of yellow and talk of black, cheating foreigners and deceiving Chinese. If I do not let him pass, he cannot withstand a single pinch. If someone wishes to take charge of the Ancestral Master, let him come forth immediately to meet Shaolin! Is there anyone?' After a long pause, he said, 'Sure enough.' Ascending the hall, he took up his staff and said, 'In the past, Deshan and Linji took things up freely at hand and could cut off the ten directions, standing like a wall of a thousand fathoms. They brought about flames rising from the icy river and flowers blooming on withered trees. If you all can skillfully shoulder it horizontally and carry it vertically, questioning everywhere throughout the various quarters—if not, Shaolin will carry out this order in reverse.' He struck the meditation bench once. A monk asked, 'I do not ask about an entire flock with one arrow; what about one bird with one arrow?' The Master said, 'Hit.' The monk said, 'Is it truly so?' The Master said, 'Identical sounds respond to each other; identical energies seek each other.' The monk said, 'If so, then Shigong is still here.' The Master said, 'Not only one or two.' The monk said, 'A good thing is not as good as nothing.' The Master said, 'Pierced through.' A monk asked, 'I do not ask about the three mysteries and three essentials; what about the five positions of ruler and minister?' The Master said, 'It is not your realm.' The monk said, 'If so, then the stone man claps his hands and the wooden maiden chuckles.' The Master said, 'Listening to empty sounds in ladle divination; plenty of delirium in deep sleep.' The monk said, 'If I had not come up to present this question, how could I have seen the dynamic functioning of Shaolin?' The Master said, 'Letting you pass is inadmissible.' He then struck him immediately. Ascending the hall, he held his staff horizontally across his lap and said, 'If you rest just like this, you have already fallen into the second or third [rank]. If you chitchat further, you will ultimately produce divergent views. Having arrived here, you must not simply let the bow break and the arrows be exhausted. Furthermore, in the house of patch-robed monks, from afar they can illuminate, and from near they can understand.' Then he took up his staff and said, 'Pierce through Deshan's nostrils, pluck out Linji's eyes, overturn the great sea, and turn empty space around. Now tell me, beyond three thousand miles, who is an intimate listener? If you can understand here, it is greatly like the blazing sun illuminating the heavens. If not yet understood, it cannot avoid clouds rising and bringing rain.' He struck [the floor] once with his staff. A monk asked, 'The Ancestral Master came from the West and gazed at the wall for nine years. I ask the Master to present and discourse upon the final phrase.' The Master said, 'The face is black, the eyeballs white.' The Master once posed a hundred questions to question students. An outline of them said: 'Supposing that through hundreds of thousands of kalpas the karma one has created is not forgotten—why does a single recitation of "Namo Buddha" extinguish sins of kalpas like the sands of the Ganges?' He also drew this circle: ○ and said: 'All phenomena in myriad forms are entirely within it. Let Chan practitioners with eyes try to evaluate and distinguish it.' Ascending the hall, he took up his staff and said: 'Look, look! Across the great earth the snow is boundless; / Spring has arrived, and it is extraordinarily cold. / Lingfeng and Shaoshi / Are completely unrelated. / Cease discussing the Buddha's intention and the Patriarch's intention; / Pointlessly speak of the tips of words and points of phrases. / The iron ox leaves no trace; / The bright moon and reed flowers—see them for yourself.' He struck the floor with his staff and stepped down from the seat. The Master had long been friendly with Layman Wujin, Lord Zhang Shangying. Wujin once sent a letter inquiring about the essentials of the Three Teachings, which said: 'The third fascicle of the Qingliang Commentary states that the heterodox views of the Western Regions do not go beyond the four views, and the Ruist and Daoist teachings of this land also do not go beyond these four views. As when Zhuangzi and Laozi hold that spontaneity is the cause that can give birth to the myriad things, that is a heterodox [cause]. The Book of Changes says: "The Supreme Ultimate generates the two modes." Taking the Supreme Ultimate as the cause is also a heterodox cause. If one says that "one yin and one yang is called the Way" can give birth to the myriad things, this too is a heterodox cause. If one holds that the One is void and non-existent, that is causelessness. Now I wonder whether Laozi's spontaneity is different from the spontaneity of the non-Buddhists of the Western Heaven. Why is this said? Laozi said: "Ever desireless, one contemplates its subtleties; ever having desires, one contemplates its boundaries." Being without desires is the constant "has"; the boundaries are already entering its Way. How can there be grounds to call this a heterodox cause? The Book of Changes says: "One yin and one yang is called the Way. The unfathomability of yin and yang is called the spiritual. As for the spiritual, it is spoken of as making subtle the myriad things. Silent and unmoving, when stimulated it connects through to the affairs of the entire world." Now to refute the way of changes of yin and yang as a heterodox cause and cast aside the unfathomable spiritual—how can there be grounds for this? I hope you will annotate and instruct at the end of the paper to cut away the net of doubts.' The Master replied, saying: 'The non-Buddhist traditions of the Western Regions follow many paths, but when summarizing their convergence, they do not go beyond the four views of existence and non-existence: the view of existence, the view of non-existence, the view of both existence and non-existence, and the view of neither existence nor non-existence. Because they do not identify the single mind as the Way, the Way is not one's own; hence they are called non-Buddhists. Because they do not identify all dharmas as mind, dharmas differ according to views; hence they are called heterodox views. As when something is said to exist, if it exists, then it does not not-exist; when something is said not to exist, if it does not exist, then it does not exist. With existence and non-existence, views of existence contend and arise; with non-existence and existence, views of non-existence thereupon arise. As for the view of both existence and non-existence and the view of neither existence nor non-existence, it is likewise so. Now, if one cannot depart from all views, there is no means to illuminate one's own mind; if one has no means to illuminate one's own mind, one does not know the correct path. Therefore the sūtra says: "The dharmas expounded by verbal phrases / Are falsely discriminated by small wisdom. / Unable to understand one's own mind, / How can one know the correct path?" And it says: "Having views is defilement; / This is not yet seeing. / Far departing from all views, / Only thus does one see the Buddha." Judging by this, the divergent paths of heterodoxy and orthodoxy arise precisely from the different outcomes of views and awakenings. Therefore Qingliang considered Zhuangzi and Laozi holding that the Way conforms to spontaneity and can give birth to the myriad things, and the Changes saying that "the Supreme Ultimate generates the two modes" and "one yin and one yang is called the Way"—taking spontaneity and the Supreme Ultimate as the cause, and one yin and one yang as the Way that can give birth to the myriad things—to be heterodox causes, and holding the One to be void and non-existent to be causelessness. Let us try to discuss this: The three realms are mind only, and myriad conditions share one principle. When mind arises, dharmas arise; when mind ceases, dharmas cease. Extending and expanding it, it envelops the myriad existents yet is not existent; unifying and gathering it, it is ultimate tranquil cessation yet is not non-existent. It is not non-existent, nor is it not non-existent; it is not existent, nor is it not non-existent. Once the four attachments are dead and the hundred negations are dispelled, then spontaneity and cause-and-conditions are both frivolous arguments, and voidness and reality are both provisional names. As for saying that the Supreme Ultimate and yin and yang can generate the myriad things, that constant non-existence and constant existence are the gateway to all subtleties, and that the unfathomability of yin and yang is called the non-localized spirit—although the sages established teachings and showed awakening in many ways, since they diverge from the single mind, how could they not be the four views? How is this illuminated? Because taking voidness as the Way makes the Way non-existent; if spontaneity, the Supreme Ultimate, or one yin and one yang is taken as the Way, the Way is existent. Constant non-existence and constant existence are both non-existence and existence; the unfathomability of yin and yang is neither existence nor non-existence. Earlier Ruists sometimes said that making subtle the myriad things is called spiritual, so it is not a thing among things; if it is not a thing, it is also non-existent. Therefore, all the great treatise masters of the Western Heaven consider having dharmas outside the mind to be non-Buddhist, and the myriad dharmas being mind only to be the orthodox lineage. Because when mind is taken as the principle, all views naturally perish; though their words may differ, they are not sufficient to be differences. When there are dharmas outside the mind, all views contend and arise; though their words may be the same, they are not sufficient to be the same. Even so, the sages of Ruism and Daoism certainly did not fail to know this; they merely reserved it without discussing it. Truly because they did not directly and clearly point to the single mind as the source of the myriad dharmas, even if they sometimes spoke of it, it was still as if not discussed. Just as the non-Buddhists of the Western Heaven were all the displays and transformations of great expedient bodhisattvas, giving rise across the board to various views and exhausting all heterodox extremes to illuminate the Buddhadharma, this is the correct path. This is why for the Way of the sages, whether compliant or adverse, all is the lineage; it is not something that discursive thought can know. Therefore an ancient said: "Because in former times the true lineage had not arrived, Confucius temporarily used [these teachings] to tether the mind. Now that we know where the principle returns, we should not still cling to expedient teachings." Yet knowing the expedient as expedient does not necessarily mean knowing the expedient; only knowing the expedient as the real is truly knowing the expedient. This is also the original intention of the Duke of Zhou, Confucius, Laozi, and Zhuangzi in establishing teachings and putting forth words, that by which the cause and condition of the One Great Matter is accomplished from beginning to end. If so, then the Three Teachings are one mind, following the same path with different tracks. Ultimately the ancestral principle of the Way is originally without speech. Except for the Great Being Vimalakīrti, who could know this meaning?'