大鑑下二世
Dahui Zonggao (2nd Generation under Dajian Huineng)
馬祖大寂禪師。師諱道一。漢州什邡人也。俗姓馬氏。江西法嗣布於天下。時號馬祖焉。 問。如何是修道。 師云。道不屬修。若言修得。修成還壞。即同聲聞。若言不修。即同凡夫。 云。作何見解。即得達道。 云。自性本來具足。但於善惡事上不滯。喚作修道人。取善捨惡。觀空入定。即屬造作。更若向外馳求。轉踈轉遠。但盡三界心量。一念妄想。即是三界生死根本。但無一念。即除生死根本。即得法王無上珍寶。 無量劫來。凡夫妄想。諂曲邪偽。我慢貢高。合為一體。故經云。但以眾法合成此身。起時唯法起。滅時唯法滅。此法起時不言我起。滅時不言我滅。前念．後念．中念。念念不相待。念念寂滅。喚作海印三昧。攝一切法。如百千異流同歸大海。都名海水。住於一味。即攝眾味。住於大海。即混諸流。如人在大海中浴。即用一切水。 所以聲聞悟迷。凡夫迷悟。聲聞不知聖心本無地位．因果．階級。心量妄想修因證果。住其空定八萬劫．二萬劫。雖即已悟。却迷。諸菩薩觀如地獄苦。沉空滯寂。不見佛性。若是上根眾生。忽遇善知識指示。言下領會。更不歷於階級．地位。頓悟本性。故經云。凡夫有反覆心。而聲聞無也。對迷說悟。本既無迷。悟亦不立。 一切眾生從無量劫來不出法性三昧。長在法性三昧中。著衣喫飯。言談祗對。六根運用。一切施為。盡是法性。不解返源。隨名逐相。迷情妄起。造種種業。若能一念返照。全體聖心。汝等諸人。各達自心。莫記吾語。縱饒說得河沙道理。其心亦不增。總說不得。其心亦不減。說得亦是汝心。說不得亦是汝心。乃至分身放光。現十八變。不如還我死灰來。淋過死灰無力。喻聲聞妄修因證果。未淋過死灰有力。喻菩薩道業純熟。諸惡不染。若說如來權教三藏。河沙劫說不可盡。猶如鉤鏁。亦不斷絕。若悟聖心。總無餘事。久立。珍重。
**The Great Teacher Mazu of the Daji Monastery**
The teacher's name was Daoyi. He was from Shifang County in Hanzhou Prefecture. His lay surname was Ma. His Dharma lineage in Jiangxi spread throughout the land, and he was widely known as Mazu.
**Question:** What is the practice of the Way?
**The Teacher said:** The Way does not belong to practice. If you say it can be cultivated, what is cultivated will eventually decay—this is the view of the *Shravakas*. If you say it is not cultivated, that is just an ordinary person's view.
**Question:** What understanding should one have in order to realize the Way?
**The Teacher said:** Your own nature is originally complete and sufficient. Only do not get stuck in good or evil matters—this is called a person who practices the Way. Picking up good and casting aside evil, or contemplating emptiness and entering concentration—all this is contrived action. If you run outward seeking something, it becomes more distant by the moment. Just put an end to the mental activity within the three realms. One single thought of delusion is the root of birth and death in the three realms. When there is not even one thought, the root of birth and death is removed, and you attain the king of the Dharma's supreme treasure.
Throughout countless eons, ordinary people's deluded thoughts, flattery, falsehood, pride, and arrogance have all coalesced into one body. Therefore, the sutra says: "This body is formed by the combination of various dharmas. When it arises, dharmas alone arise; when it ceases, dharmas alone cease. When these dharmas arise, it does not say 'I arise'; when they cease, it does not say 'I cease.'" Previous thoughts, later thoughts, and intermediate thoughts—thought after thought does not wait for each other. Each thought is still and extinct. This is called the Ocean Seal Samadhi. It encompasses all dharmas, just as a hundred thousand different streams all converge into the great ocean and are collectively called seawater. Abiding in a single flavor, it contains all flavors. Abiding in the great ocean, it merges all streams. It is like a person bathing in the ocean, using all the water.
Thus, the *Shravakas* are enlightened about confusion, while ordinary people are confused about enlightenment. *Shravakas* do not know that the sacred mind fundamentally has no stages, no cause-and-effect, and no hierarchy. They use mental activity and deluded thoughts to cultivate causes and realize effects, dwelling in their emptiness-concentration for eighty thousand or twenty thousand eons. Although they have already awakened, they become confused again. The bodhisattvas see this like the suffering of hell, mired in emptiness and stuck in stillness, unable to see the Buddha-nature.
But if superior beings suddenly encounter a good spiritual guide who points the way, they understand immediately upon hearing, without passing through stages or levels. They suddenly realize their own nature. Therefore, the sutra says: "Ordinary people have a mind that turns back and forth, but *Shravakas* do not." Teaching enlightenment is directed toward confusion. Since there is fundamentally no confusion, enlightenment is not established either.
All sentient beings, throughout countless eons, have never left the samadhi of Dharma-nature. They always remain within the samadhi of Dharma-nature while putting on clothes, eating, speaking, responding, using the six sense faculties, and engaging in all activities. Everything is Dharma-nature—yet they do not understand how to return to the source. They chase after names, cling to forms, and generate deluded feelings, creating all kinds of karma. If they can, in one thought, shine the light back, then in its entirety it is the sacred mind.
All of you—each one realize your own mind. Do not cling to my words. Even if I could speak the truth of a Ganges River's worth of teachings, your mind would not increase one bit. Even if I said nothing, your mind would not decrease. What I say is also your mind; what I do not say is also your mind—even more than manifesting bodies, radiating light, or performing the eighteen transformations—it's better for you to give me back your "dead ashes." Water that has passed through dead ashes is weak, representing the *Shravakas* who deludedly cultivate causes to realize effects. Water that has not passed through dead ashes is strong, representing the bodhisattva whose karma path is fully matured and who is unstained by any evil.
If one were to speak of the Tathagata's provisional teachings—the Three Baskets—it would take as many eons as grains of sand in the Ganges and still not be exhausted, like an endless chain of hooks and locks. But once you awaken to the sacred mind, there is nothing else left to do.
Stand here long? No, treasure yourselves.
上堂。龐居士問。不與萬法為侶者是什麼人。 師云。待汝一口噏盡西江水即向汝道。 又問。不昧本來身。請師高著眼。師直下覷。 士云。一等沒弦琴。唯師彈得妙。師直上覷。士禮拜。師歸方丈。 居士隨後云。適來弄巧成拙。 問。如何是佛。 師云。即心是佛。 問。離四句。絕百非。請師直指西來意。 師云。我今日無心情。汝去西堂問取智藏。 僧至西堂問。西堂以手指頭云。我今日頭痛。不能為汝說得。汝去問海兄。 僧去問海兄。海兄云。我到者裏却不會。 僧回。舉似師。師云。藏頭白。海頭黑。 師採藤次。見水潦便作放勢。水潦近前接。師即便踏倒。水潦起來。呵呵大咲。云。無量妙義。百千三昧。盡在一毛頭上。識得根源去。 師令僧馳書與徑山欽和尚。書中畫一圓相。徑山纔開見。索筆於中著一點。後有僧舉似忠國師。國師云。欽師猶被馬師惑。 問。和尚為甚麼說即心即佛。 師曰。為止小兒啼。 曰。啼止時如何。 師曰。非心非佛。 曰。除此二種人來。如何指示。 師曰。向伊道不是物。 曰。忽遇其中人來時如何。 師曰。且教伊體會大道。 問。如何是西來意。 師曰。即今是甚麼意。 師問僧。什麼處來。 云。湖南來。 師云。東湖水滿也未。 云。未。 師云。許多時雨水尚未滿。(道吾云。滿也。 雲巖云。湛湛地。 洞山云。什麼劫中曾欠少)。
The Master ascended the hall. Layman Pang asked, “Who is the person who is not companion to the ten thousand dharmas?”
The Master said, “Wait until you can drink up all the water in the West River in one gulp—then I’ll tell you.”
Layman Pang asked again, “One who does not obscure his original nature—please, Master, raise your eyes and look high.”
The Master looked down. The Layman said, “The first-class lute without strings—only the Master can play it so well.”
The Master looked up. The Layman bowed. The Master returned to his quarters. The Layman followed and said, “Just now I tried to be clever but made a mess of it.”
Someone asked, “What is Buddha?”
The Master said, “This mind is Buddha.”
Another asked, “Transcending the four propositions and discarding the hundred negations—please, Master, directly point to the meaning of the Western Patriarch’s coming.”
The Master said, “I’m not in the mood today. Go ask Elder Zhicang of the West Hall.”
The monk went to the West Hall and asked. The Elder of the West Hall touched his head and said, “My head hurts today. I can’t speak for you. Go ask Brother Hai.”
The monk went to ask Brother Hai. Brother Hai said, “When it comes to this, I don’t understand either.”
The monk returned and reported this to the Master. The Master said, “Zang’s head is white; Hai’s head is black.”
Once, when gathering rattan, the Master saw Shuiliao and made a gesture of releasing something. Shuiliao moved forward to catch it, and the Master immediately tripped him. Shuiliao got up, laughing heartily, and said, “Uncountable wonderful meanings and hundreds of thousands of samadhis—all are on the tip of a single hair. Recognize the source and be done with it!”
The Master had a monk deliver a letter to Chan Master Qin of Jingshan. In the letter, he drew a circle. When Qin opened it and saw this, he asked for a brush and put a dot in the center. Later, a monk told National Teacher Zhong about this. The National Teacher said, “Master Qin is still being confused by Master Ma.”
Someone asked, “Why does the Master say ‘This mind is Buddha’?”
The Master said, “To stop a child’s crying.”
“What about when the crying stops?”
The Master said, “Neither mind nor Buddha.”
“What about when someone comes who is neither of these two types? How do you point the way?”
The Master said, “Tell them, ‘It is not a thing.’”
“What about suddenly encountering someone of that kind?”
The Master said, “Just let them personally realize the Great Way.”
Someone asked, “What is the meaning of the Western Patriarch’s coming?”
The Master said, “What meaning is there right now?”
The Master asked a monk, “Where have you come from?”
The monk said, “From Hunan.”
The Master said, “Is the water in East Lake full yet?”
The monk said, “Not yet.”
The Master said, “After all the rain we’ve had, it still isn’t full?”
(Daowu said, “It’s full.” Yunyan said, “Deep and clear.” Dongshan said, “In what eon was it ever lacking?”)
又問。如水無筋骨。能勝萬斛舟。此理如何。 師曰。這裏無水亦無舟。說甚麼筋骨。 一夕。西堂．百丈．南泉隨侍翫月次。師問。正恁麼時如何。 堂曰。正好供養。 丈曰。正好修行。泉拂袖便行。 師曰。經歸藏。禪歸海。唯有普願獨超物外。 師問百丈。汝以何法示人。丈豎起拂子。 師曰。祇這箇。為當別有。丈拋下拂子。 僧問。如何得合道。師曰。我早不合道。 問。如何是西來意。 師便打曰。我若不打汝。諸方笑我也。 有小師耽源行脚回。於師前畫一圓相。就上拜了立。師曰。汝莫欲作佛否。 曰。某甲不解揑目。 師曰。吾不如汝。小師不對。 有講僧來。問曰。未審禪宗傳持何法。 師却問曰。座主傳持何法。 主曰。忝講得經論二十餘本。 師曰。莫是師子兒否。 主曰。不敢。師作噓噓聲。 主曰。此是法。 師曰。是甚麼法。 主曰。師子出窟法。師乃默然。 主曰。此亦是法。 師曰。是甚麼法。 主曰。師子在窟法。 師曰。不出不入是甚麼法。主無對。(百丈代云。見麼)。 遂辭出門。師召曰。座主。主回首。 師曰。是甚麼。主亦無對。 師曰。這鈍根阿師。 洪州廉使問曰。喫酒肉即是。不喫即是。 師曰。若喫。是中丞祿。不喫。是中丞福。 師入室弟子一百三十九人。各為一方宗主。轉化無窮。師於貞元四年正月中登建昌石門山。於林中經行。見洞壑平坦。謂侍者曰。吾之朽質。當於來月歸茲地矣。言訖而回。 既而示疾。院主問。和尚近日尊候如何。師曰。日面佛．月面佛。 二月一日。沐浴跏趺入滅。元和中。諡大寂禪師。塔名大莊嚴。
Again he asked, "It is said that water has no bones or sinews, yet it can carry ships of ten thousand piculs. What does this mean?"
The Master said, "Here there is neither water nor a ship. What bones or sinews are you talking about?"
One evening, as Xitang, Baizhang, and Nanquan were accompanying the Master while enjoying the moon, the Master asked, "At this very moment, what is it?"
Xitang said, "A perfect occasion for offerings." Baizhang said, "A perfect occasion for practice." Nanquan flicked his sleeves and walked away.
The Master said, "Scriptures return to the Canon; Chan returns to the Sea. Only Puyuan alone stands beyond worldly things."
The Master asked Baizhang, "By what method do you teach others?" Baizhang held up his whisk.
The Master said, "Just this? Or is there something else?" Baizhang dropped the whisk.
A monk asked, "How can one attain harmony with the Way?" The Master said, "I am already not in harmony with the Way."
Someone asked, "What is the meaning of the Patriarch's coming from the West?" The Master hit him and said, "If I didn't hit you, people everywhere would laugh at me."
One of the Master's junior disciples, Danshui, returned from traveling. He drew a circle in front of the Master, bowed, and stood there. The Master asked, "Are you trying to become a Buddha?"
The junior replied, "I don't know how to rub my eyes." The Master said, "I am not as good as you." The junior said nothing.
A lecturer monk came and asked, "What method does the Chan school transmit and uphold?" The Master asked him back, "What method do you, Lecturer, transmit and uphold?"
The lecturer said, "I have lectured on over twenty sutras and shastras." The Master asked, "Are you a lion's cub?" The lecturer said, "I wouldn't dare." The Master made a hissing sound.
The lecturer said, "This is a teaching." The Master asked, "What teaching is it?" The lecturer said, "The teaching of the lion coming out of its den." The Master fell silent.
The lecturer then said, "This is also a teaching." The Master asked, "What teaching is it?" The lecturer said, "The teaching of the lion in its den." The Master said, "Not coming out and not entering—what teaching is that?" The lecturer had no reply. (Baizhang later said, "See this?")
The lecturer then took his leave and went out the door. The Master called out, "Lecturer!" The lecturer turned his head. The Master said, "What is this?" The lecturer was again unable to reply. The Master said, "This dull-witted teacher!"
The Judge of Hongzhou asked, "Should I eat meat and drink alcohol, or should I not?" The Master said, "If you eat, it is the Judge's salary; if you don't eat, it is the Judge's blessing."
The Master had one hundred and thirty-nine disciples who entered his chamber. Each became a leader of a school and transformed countless beings.
In the first month of the fourth year of the Zhenyuan era (788 CE), the Master climbed Shimen Mountain in Jianchang. While walking in the forest, he saw a level and open valley. He said to his attendant, "My decaying body will return to this place next month." After saying this, he returned.
Soon after, he fell ill. The temple officer asked, "How is your Reverence's health these days?" The Master said, "The sun-faced Buddha, the moon-faced Buddha."
On the first day of the second month, after bathing, he sat in full lotus posture and passed into nirvana. During the Yuanhe era (806-820), he was posthumously named Chan Master Daji, and his stupa was called Da Zhuangyan (Great Adornment).