第一則 青原堦級(參學)
First Discourse: Qingyuan's Stages(Consultation with a Teacher)
示眾云。有修有進索論高低。無證無為那消升降。只如行不出戶坐不當堂者。甚處安排則是。
To the assembly, it is said:
If there is practice and progress, we naturally discuss high and low. If there is no attainment and no doing, then what need is there for rising or falling?
But as for the one whose practice does not step outside the door, and whose sitting does not take the seat of honor—where should they be placed?
舉青原思禪師問六祖大師。當何所務即得不落階級(這邊如穩當。那畔自相應)。祖云汝曾作什麼來(深窮妙理細辨根源)。思云聖諦亦不為(猶有這箇在)。祖云落何階級(重重烹煉要識精金)。思云。聖諦尚不為。落何階級(無皮毛不立。及盡聖凡情)。祖云。如是如是(真不掩偽。曲不藏直)。善自護持。吾當有偈(慈悲之故落草之談)。心地含諸種(大無不包。小無不入)。普雨悉皆萌(是法平等。無有高下)。頓悟花情已(但得雪消去)。菩提果自成(自然春到來)。
師云。建化門中不無評品。實際理地寧有階差。自始至末返本還源。不歷僧祇而獲法身者。自知頓漸超越奧妙玄極之理。六祖一日謂眾曰。諸善知識。汝等各各淨心聽吾說法。汝等諸人自心是佛。更莫狐疑。外無一物而能建立。皆是本心生種種法。故經云。心生則種種法生。心滅則種種法滅。若欲成就種智。須達一相三昧．一行三昧。若於一切處而不住相。彼相中不生憎愛亦無取捨。不念利益成壞等事。安閑恬靜虗融澹泊。此名一相三昧。若於一切處行住坐臥純一直心。不動道場真成淨土。名一行三昧。若人具二三昧。如地有種。能含藏長養成就其實。一相一行亦復如是。我今說法猶如時雨溥潤大地。汝等佛性譬諸種子。遇茲霑洽悉得發生。承吾旨者決獲菩提。依吾行者定證妙果。林泉道。莫怪老盧能處藥。慣曾得效敢傳方。達摩亦云。吾本來茲土。說法救迷情。林泉道。上代下世老婆心切。而況丹霞以綿綿密密隱隱難分處交加頌出。頌曰。
The Master said: "In the realm of constructed teachings, there is room for distinctions, but in the ultimate truth of reality, how could there be any gradations? From beginning to end, returning to the source, without passing through countless eons, one attains the Dharma body. Those who understand this know for themselves the transcendence of sudden and gradual enlightenment, the profound and mysterious ultimate principle."
One day, the Sixth Patriarch said to the assembly: "Good and wise friends, each of you purify your minds and listen to my teaching. Your own mind is the Buddha—have no more doubt. Externally, there is not a single thing that can be established. All phenomena arise from the original mind. Therefore, the sutra says: 'When the mind arises, various phenomena arise; when the mind ceases, various phenomena cease.' If you wish to achieve all-encompassing wisdom, you must realize the Samadhi of One Mark and the Samadhi of One Practice. If in all places you do not dwell on marks, and in those marks neither give rise to love nor hate, neither grasp nor reject, do not think of gain, loss, success, or failure, but remain at ease, tranquil, open, and detached—this is called the Samadhi of One Mark. If in all places—whether walking, standing, sitting, or lying down—you maintain a straightforward mind, without moving your place of awakening, truly realizing a pure land—this is called the Samadhi of One Practice. If a person possesses these two samadhis, it is like having soil that can contain and nurture seeds, allowing them to mature and bear fruit. The Samadhi of One Mark and the Samadhi of One Practice are exactly the same. Now, my teaching is like timely rain, moistening the entire earth. Your Buddha-nature is like the seeds. Encountering this nourishment, all will sprout and grow. Those who accept my meaning will surely attain Bodhi; those who practice accordingly will surely realize the marvelous fruit."
Lin Quan said: "Don’t blame old Lu for being good with medicine—he’s tried it, seen results, and dares to pass on the prescription." Bodhidharma also said: "I came to this land to teach the Dharma and rescue deluded beings." Lin Quan said: "From ancient times to the present, the compassion of these masters has been deeply earnest." How much more so when Danxia, in a subtle and profound manner, indistinct and hard to discern, intertwined and sang. The verse says:
卓爾難將正眼窺(睥睨有分)。逈超今古類何齊(果見參差)。苔封古殿無人侍(玉宇深沉)。月鎻蒼梧鳳不栖(爭肯坐着)。
師云。彩雲影裏仙人現。手把紅羅扇遮面。急須著眼看仙人。莫看仙人手中扇。有等餓眼禪和。貪觀雲外月。失却掌中珠。漫自逐句尋言。不務知根達本。況此不落階級的人。磊磊落落雄雄堂堂。其機不可觸。其鋒不可當。用之則行。舍之則藏。活鱍鱍。轉轆轆。雖是面門出入。無形影而難審其詳。此其所以難將正眼莫可窺窬者歟。故臨濟囑三聖云。吾遷化後。不得滅却吾正法眼藏。聖云爭敢滅却和尚正法眼藏。濟曰忽有人問汝作麼生祗對。聖便喝。濟曰誰知吾正法眼藏向這瞎驢邊滅却。林泉道。誰知口苦心甜處。倒楔杷頭兜豁伊。只如三聖與麼喝。正法眼藏可窺不可窺。見徹見不徹。諸人試斫額看。其實此事自古及今比類難齊。言說不到若苔封古殿月鎻蒼梧。臣趑趄而莫侍尊嚴。鳳戢翼而潛升霄漢。且道不墮功勳一句。合作麼生道。聖凡情已盡。何用立階梯。