北山錄 6.4.2

6.4.2

四海一已。 無適無莫（適厚莫薄）何但選僧田之臘。 飫焚爐之供（僧自二十歲年蒲。 方受大戒。 經夏及冬。 謂之夏臘也）儀範不攝。 皁素何別（今僧但以年臘高者。 居上座而受供養。 而全不知修攝威儀也）夫聖人之行。 莫尚乎齊戒。 聖人之心。 莫尚乎慈儉。 非齊戒則謗聖人之行。 非慈儉則違聖人之心。 謗行違心。 則八難不由步而往（八難。 一地獄。 二餓鬼。 三畜生。 四北州。 五無想天。 六生盲聾啞。 七世智辯聰。 八佛前法後。 此皆障聖道之所）五苦不待召。 而至此世他世。 與夫後世幽魂。 作深仇巨釁者也（由今身誹謗。 令後世魂識沈墜。 而積怨恨也）若以大道虛懷。 小行傷德。 則於菩薩戒經復何有矣（小乘戒若不能持。 又安能持菩薩戒。 小乘之戒。 本自大乘流出）由是為猶冒於虎質稱鼠濫其馬形（為僧不能持戒。 而更舉大叱小。 實類犬鼠之形濫虎馬之質也）雖欲假詞逃責。 而實文其罪也。 異說曰。 禪為心學。 心冥神化不行而逝。 將駐返速。 其動如波湧其靜如淵默。 當任之於自得。 縱之於無為。 何必端居槁形。 以有待無。 夫得之百年人也。 不得之亦百年人也。 況宗途僭峙戶牖蕪昧（縱達其理。 未免生滅。 而況迹超毘盧。 豈不僭峙乎。 色心混沌。 豈不蕪穢乎）摭之於實其誰悟焉。 未若興居偃仰。 聊逸自體。 鍾梵講誦。 頗娛其意。 禪乎吾無所為也（意重講唱不樂禪味者也）譏者曰。 泛乎其誣。 悠乎其殆（泛浮也。 悠遠也。 一聽異說。 浮淺之誣謗似是悠遠思慮。 深玄之理趣。 全乖殆危也。 理疎則危）既升而顛誠祇以悔也。 夫五道之所不羈。 三乘由茲抗綏（羈絆馬者綏升車繩。 達空理者五趣不能拘其身。 三乘安能攝其位。 超然而出也）靜囂埃於通莊。 啟靈關之奧樞（莊大路也。 樞門機也）而莫先乎禪學者矣。 故修德閑邪之士。 未甞不尸居。 㲉食以至於無為（閑防也。 㲉鳥鶵也。 忘心之士其居則如尸無作其食。 則如㲉不競淡然而已）其有不由此道。 則辭想如麻。 計事如流。 形為心驅。 苦與年窮。 恍惚睢盱（睢盱舉目也）刺促趑趄（小走貌）何燕居之有也（今之稱禪者。 不能寂靜。 身心逐境遷轉。 旦夕驅驅。 豈曰燕居者哉）但禪通內外。 位殊小大（禪者厭下地心引上地心。 折伏煩惱令不生起。 作六行事。 觀通內教外道大乘小乘所作也。 非止是一言一句而已）各隨修證有深淺矣（有近分根本理事。 大小乘論深淺不同也）如象馬兔三獸渡河。 蓋先聖之興詠耳（小乘喻免。 中乘喻馬。 大乘喻象。 深淺別也）昔晉宋之間。 西來三藏多以禪法教授。 邕邕肅肅。 默而習之。 不以耀世。 如竺道猷。 定力深遠。 高巖誦經。 群虎前聽。 一虎獨眠。 猷以如意扣其頭使聽。 求那跋摩累日不起。 弟子往候。 見白師子緣柱而立。 滿空彌漫。 生青蓮華。 故冒雨不霑。 履泥不污。 魏有跋陀。 傳心悟於慧光。 光少定力。 終以三藏文字為國大統（先姓楊。 定州人。 跂陀見而奇之。 留出家。 聰慧無雙。 時號為聖沙彌。 南齊任僧官。 後為僧統。 甚有文章。 行世也）唯僧稠得跋陀之道。 錫杖解虎。 袈裟護難（稠禪師。 在王屋山。 見二虎鬪。 以錫杖解之。 各去也。 高齊陸脩靜等。 奏與僧比試作法。 祝僧眾衣鉢等旋空飛揚。 大統令曇顯對之。 彼又祝大木升空。 遂取稠禪師衲衣置上。 於是呪之作法皆不能動。 帝大悅）初稠入定。 九日不起。 跋陀曰。 葱嶺已來禪學之最。 汝其人耳。 東魏末菩提達磨陳四行法。 統備真奧（四行法者。 一報怨行。 或遇愛憎甘心受之。 是我宿作都無怨對。 二隨緣行。 謂於一切境無喜無怒也。 三無所求行。 謂無所貪求也。 四稱法行。

The four seas are unified; there is neither prejudice nor rejection (["neither prejudice nor rejection" means] neither thickness nor thinness). Why merely select [monks] by the monastic age of the field of merit and satiate them with the offerings of burning incense burners? (A monk receives the full precepts only after reaching twenty years of age; having passed through summer and winter, this is called "summer-monastic age" [vassa].) If their deportment and standards are not controlled, how do the black-robed and white-robed differ? (Nowadays monks merely rely on seniority in monastic age to occupy the higher seats and receive offerings, yet totally fail to cultivate and regulate their dignified deportment.) Now, among the practices of the sages, none is superior to abstention and the precepts; among the minds of the sages, none is superior to compassion and frugality. If one does not observe abstention and the precepts, one slanders the practices of the sages; if one lacks compassion and frugality, one contravenes the minds of the sages. Slandering their practices and contravening their minds, the eight difficulties will be reached without having to take a step (the eight difficulties are: 1. hell, 2. hungry ghosts, 3. animals, 4. the northern continent, 5. the heaven of non-conception, 6. being born blind, deaf, and mute, 7. worldly wisdom and eloquence, 8. being born before or after a Buddha; these are all stations that obstruct the noble path); the five sufferings will arrive without waiting to be summoned. To this world, the next world, and the ghostly spirits of future lifetimes, they will create deep hatred and immense enmity (because slander in this lifetime causes the spiritual consciousness to sink and fall in future lifetimes, accumulating resentment and hatred). If one supposes that the Great Way is a matter of open-mindedness and that minor practices harm virtue, then what place remains for the bodhisattva precept scriptures? (If one cannot uphold the Hinayāna precepts, how could one uphold the bodhisattva precepts? The Hinayāna precepts originally flow forth from the Mahāyāna.) Therefore, to act thus is like wearing a tiger's pelt while having the body of a rat, or falsely assuming the form of a horse (for a monk to be unable to uphold the precepts and yet promote the Great while berating the Minor is truly like having the form of a dog or rat while falsely assuming the substance of a tiger or horse). Although they wish to borrow words to evade blame, in truth they only gloss over their offenses. The deviant teachings say: "Dhyāna is the learning of the mind. When the mind merges with spiritual transformation, it departs without walking; when about to halt, it instead speeds away. Its motion is like surging waves; its stillness is like the silence of an abyss. One should leave it to self-attainment and give free rein to it in wuwei. Why must one sit upright with a withered body, relying on the existent to seek the nonexistent? One who attains it is a person of a hundred years; one who does not attain it is also a person of a hundred years. Furthermore, sectarian paths arrogantly contend, and their doors and windows are overgrown and obscure (even if one realizes its principle, one still does not escape arising and ceasing; how much worse if one's traces surpass Vairocana—is that not arrogant contention? If form and mind are a chaotic blur, are they not overgrown and filthy?). If one seeks it in reality, who would awaken to it? It is not as good as rising and resting, reclining and leaning back, easing one's own body for a while; or letting bells, Sanskrit chanting, lecturing, and recitation thoroughly entertain one's mind. As for dhyāna, I have no use for it!" (This means an attitude that values lecturing and chanting and takes no delight in the flavor of dhyāna.) The critic says: How vague is its falsity! How far-reaching is its danger! (["Vague" means] superficial; ["far-reaching" means] distant. Once one listens to deviant teachings, their shallow and slandering falsity seems like far-reaching contemplation, yet it completely deviates from the profound and abstruse principles and interests, leading to extreme danger. When the principle is neglected, there is danger.) Having ascended and then tumbled, there is truly cause only for regret! What the five destinies cannot bind, and by which the three vehicles mount the carriage strap (a bridle binds a horse; a carriage strap is the rope for mounting a carriage; for one who realizes the principle of emptiness, the five destinies cannot constrain his body, and how could the three vehicles contain his rank? He transcends and emerges), stilling the clamorous dust on the thoroughfares and opening the profound mechanism of the spiritual gate (["thoroughfare" means] a great road; ["mechanism" means] a door-pivot)—none takes precedence over practitioners of dhyāna! Therefore, gentlemen who cultivate virtue and ward off evil have never failed to dwell like a corpse and feed like a nestling so as to arrive at wuwei (["ward off" means] to prevent; ["nestling" means] a young bird; for a gentleman who has forgotten the mind, his dwelling is without action like a corpse, and his eating is without contention like a nestling, placid and nothing more). If there are those who do not proceed by this way, then their words and thoughts will be tangled like hemp, their schemes will flow like a current, their bodies will be driven by their minds, their suffering will be exhausted only with their years, and in a state of confusion and staring blankly (["staring blankly" means] raising the eyes), bustling and faltering (a description of small steps), how could there be any peaceful leisure? (Those of today who claim [to practice] dhyāna are unable to remain quiescent; body and mind shift and turn following external objects, driven day and night. How could that be called peaceful leisure?) However, dhyāna is shared by internal and external [teachings], and its ranks differ between the lesser and the greater (dhyāna involves disliking the lower stages and aspiring to the higher stages, subduing afflictions so they do not arise; performing the six practices is an observation common to the internal teachings, external paths, Mahāyāna, and Hinayāna, and is not merely a single word or phrase). Each has depth or shallowness according to cultivation and realization (there are access concentrations and basic concentrations, principle and phenomena; the Mahāyāna and Hinayāna differ in depth). Just like the three animals—the elephant, the horse, and the hare—crossing the river, this was indeed sung by the former sages (the Hinayāna is compared to the hare, the middle vehicle to the horse, and the Mahāyāna to the elephant; their depths differ). In the past, during the Jin and Song dynasties, most of the Tripiṭaka masters who came from the west taught through the methods of dhyāna. Harmonious and solemn, they practiced them in silence, not using them to dazzle the world. For instance, the power of concentration of Zhu Daoyou was deep and far-reaching: as he chanted scriptures on a high cliff, a pack of tigers came before him to listen; when one tiger alone fell asleep, You struck its head with a ruyi sceptre to make it listen. Guṇavarman did not rise [from meditation] for many days; when disciples went to check on him, they saw a white lion standing against a pillar, and the open air was filled everywhere with blooming blue lotuses. Thus braving the rain, he was not soaked; treading in mud, he was not soiled. In the Wei, there was Bhadra, who transmitted mind-awakening to Huiguang. Guang lacked the power of concentration in his youth, but ended up as the State Chief Monk through his mastery of the Tripiṭaka texts (originally surnamed Yang, a native of Dingzhou. Bhadra saw him, found him extraordinary, and had him leave home; his intelligence was peerless, and at the time he was called the Sage Śrāmaṇera. In the Southern Qi he served as a monastic official, and later became State Chief Monk; he was very accomplished in literature, which circulated in the world). Only Sengchou attained Bhadra's Way: he parted tigers with his monk's staff and averted disasters with his kāṣāya robe (Dhyāna Master Chou was at Mount Wangwu, where he saw two tigers fighting; he parted them with his monk's staff, and each went its way. Lu Xiujing and others under the Northern Qi submitted a memorial requesting a contest of magic with the monks; they chanted spells causing the monks' robes, bowls, and other items to whirl and fly into the air. The State Chief Monk ordered Tanxian to face them. The opponents again chanted spells causing a large log to rise into the air; [Tanxian] then took Dhyāna Master Chou's patched robe and placed it on top; thereupon, though they cast spells and performed rites, they could not move it at all. The Emperor was greatly pleased). When Chou first entered concentration, he did not rise for nine days. Bhadra said: 'Since the Pamir Mountains, the pinnacle of dhyāna learning is you, and you alone!' At the end of the Eastern Wei, Bodhidharma set forth the teaching of the Four Practices, which comprehensively gathered the true profundities (the four practices are: 1. the practice of repaying grievances: when encountering affection or enmity, willingly accepting them, knowing this is the work of one's past with no resentment or enmity; 2. the practice of following conditions: feeling neither joy nor anger toward any circumstances; 3. the practice of seeking nothing: having no greedy seeking; 4. the practice of accordance with the Dharma).