○離色離相分第二十
Chapter 20: Beyond Form and Appearance
有色有相，從緣妄生，離妄即得見性。頌曰：法身體若太虗空，萬象難教混一同。花笑鳥啼瞞不得，難將正眼著邪中。
Form and appearance arise falsely from conditions; once falseness is left behind, one sees the nature. The verse says:
The Dharma body's essence is like vast empty space, yet the myriad phenomena cannot be made into one with it. Flowers smiling and birds singing cannot hide it; it is hard to fix the true eye upon the false.
須菩提！於意云何(至)即非具足。是名諸相具足。
Subhuti, what do you think? That is not perfect completeness; it is called the completeness of all marks.
如來法身無為，應身起用，固非色相可見，而未嘗離於色相而不可見。凡夫不著有，即著空有。此斷常二見，謂觀空莫非見色，見色莫不皆空，即是具足色身，具足諸相，非具足也。空色一如，有無不異，方可能觀。無身而見一切身，無相而見一切相，是名色身具足，諸相具足也。僧問趙州云：狗子有佛性也無？州云：狗子無佛性。僧云：蠢動含靈，皆有佛性，為甚麼狗子無佛性？州云：為他有業識在。夫業識之人，種種著於有，起諸妄想者，名顛倒知見；種種落於空，都無所悟者，名斷滅知見。宿有善根之人，無此顛倒、斷滅二病，能洞曉空有，此名正真知見。若悟此理，乃可隨時著衣喫飯，長養聖胎，任運過時，更有何事？四祖謂牛頭融禪師云：百千玅門，同歸方寸。恒沙玅德，總在心源。一切定門，一切慧門，一切行門，悉皆具足。神通玅用，只在你心。業障煩惱，本來空寂。一切果報，性相平等。大道虗曠，絕思絕慮。如是之法，無欠無餘。與佛無殊，更無別法。但只令心自在，莫懷妄想，亦莫歡欣。莫起貪嗔，莫生憂慮。蕩蕩無礙，任意縱橫。不作諸善，不造諸惡。行住坐臥，觸目遇緣。皆是佛之玅用。祖印明禪師云：養就家欄水牯牛，自歸自去有來由。如今穩坐深雲裏，秦不管兮漠不收。傅大士云：八十隨形好，相分三十二。應物萬般形，理中非一異。人法兩俱遣，色心同一契。所以證菩提，實由諸相離。川禪師云：官不容針，私通車馬。頌曰：請君仰面看虗空，廓落無邊不見蹤。若解轉身些子力，頭頭物物總相逢。
The Tathāgata's Dharma-body is unconditioned, while the Response-body arises and functions. It is certainly not to be seen through form, yet it is never apart from form such that it cannot be seen. Ordinary people, if they do not cling to existence, cling to emptiness and existence. These two views of annihilation and permanence: it is said that to contemplate emptiness is nothing but seeing form, and seeing form is nothing but emptiness—this is the perfect form-body, the perfect marks, and yet not perfection. Emptiness and form are one suchness; existence and nonexistence are not different. Only then can one truly contemplate. To see all bodies without a body, to see all marks without marks—this is called the perfection of the form-body and the perfection of all marks.
A monk asked Zhaozhou: "Does a dog have Buddha-nature or not?" Zhaozhou said: "A dog has no Buddha-nature." The monk said: "All creatures that move and breathe possess Buddha-nature—why does a dog have none?" Zhaozhou said: "Because it still has karmic consciousness." Now, a person with karmic consciousness clings to existence in myriad ways and gives rise to various idle thoughts—this is called inverted knowing and seeing. Others fall into emptiness in myriad ways and realize nothing at all—this is called annihilative knowing and seeing. One who has planted good roots in past lives is free of these two maladies, inversion and annihilation, and can thoroughly understand emptiness and existence—this is called true and correct knowing and seeing. If one realizes this principle, one may then simply put on clothes and eat meals as the time comes, nourishing the sacred embryo, letting things run their course as time passes—what further business is there?
The Fourth Patriarch said to Chan Master Niutou Rong: "The hundred thousand wondrous gates all return to the square inch. The sands of the Ganges' wondrous virtues are all in the mind-source. Every gate of concentration, every gate of wisdom, every gate of practice—all are fully complete. Wondrous spiritual powers and functions are only in your mind. Karmic obstacles and afflictions are originally empty and still. All karmic retribution is equal in nature and appearance. The great Way is vast and open, beyond thought and deliberation. Such is the Dharma—neither lacking nor surplus. It is no different from the Buddha; there is no other Dharma. Simply let the mind be at ease—do not harbor idle thoughts, nor rejoice. Do not give rise to greed or hatred, do not give rise to worry. Vast and unobstructed, go freely in any direction. Do not create good, do not create evil. Walking, standing, sitting, lying down—whatever the eye meets, whatever conditions arise—all are the Buddha's wondrous function."
Patriarch Yin, Chan Master Ming, said: "Raise a water buffalo in your own pen; it goes and comes of itself, with reason and origin. Now sit securely deep in the clouds—Qin does not care for it, and Han does not gather it in."
Master Fu the Great said: "Eighty minor marks follow the form; the marks are divided into thirty-two. Responding to things in ten thousand forms, in principle they are neither one nor different. Person and Dharma are both dismissed; form and mind are one in accord. Therefore one realizes Enlightenment—truly it is by departing from all marks."
Chan Master Chuan said: "Officially, not a needle may pass; privately, carriages and horses go through." The verse says: "Please, sir, look up at the empty sky—vast and boundless, no trace is seen. If you understand how to turn around with a bit of strength, then head to head, thing to thing, you will always meet."