第十五則法眼如來
Case 15: Fayan's Thus Come One
舉經云。若見諸相非相。即見如來。(撥出眼中沙。添入黃金屑)法眼云。若見諸相非相。即不見如來。(金鎞傷手處。神水頓枯睛)天童拈云。世尊說如來禪。(臘月蘿蔔頭。不免窖裏)法眼說祖師禪。(不覺口乾舌縮)會得甚奇特。(猶有這箇在)不會也相許(展諫平人。除你不怕)。
The sutra says: “If you see that all forms are not forms, then you see the Tathagata.” (Pulling sand from your eyes only to add gold dust.) Fayan says: “If you see that all forms are not forms, then you do not see the Tathagata.” (The golden tweezers hurt the hand; the divine water suddenly dries the eyes.) Tiantong remarks: The World-Honored One spoke of the Tathagata’s Zen. (It’s like a winter radish—inevitably stored in the cellar.) Fayan spoke of the Patriarchs’ Zen. (Unconsciously, your mouth goes dry and your tongue shrinks.) Those who understand find it truly remarkable. (Still, this ‘something’ remains.) Those who don’t understand are also given approval. (I openly admonish an ordinary person—except for you, I fear no one.)
師云。此段經文。出金剛般若第五如理實見分。天親科為求佛行施住相疑。意謂不住相布施為因。何以求成佛身相之果。行無相因。求有相果。鑽冰取火。果不稱因也。佛斷疑曰。果亦無相。稱無相因。智起惑亡。斷疑生信。故經云。凡所有相。皆是虗妄。若見諸相非相。即見如來。昭明太子科此分經。智冥無相法身。故號如理實見。仰山道。如來禪許師兄會。祖師禪。未夢見在。法眼道。若見諸相非相。即不見如來。釋迦道東。法眼說西。古來有拈古。頌古。徵古。代古。別古。誰知法眼。更添憋古。丈夫自有冲天志。不向如來行處行。雖然法眼用得太過。過猶不及。蚌鷸相持。俱落漁人之手。萬松昔住邢州淨土時。門人寫萬松夢宅。求萬松自讚云。凡所有相。皆是虗妄。若見諸相非相。即見眉毛眼上。不費半星氣力。向釋迦法眼分疆列界處。方便講和。一統天下。豈非好事。天童如來禪。祖師禪。更不敢妄生分別。會得奇特即且置。他既不會。為甚也相許不見道。打破大唐國。覓箇不會底不得。
The Master said: This passage from the sutra is from the Fifth Section of the Diamond Sutra, "True Insight into Reality." Vasubandhu categorized it as a doubt about seeking Buddhahood while still clinging to forms in practice. The meaning is: If one practices non-attached giving as the cause, how can one then expect to attain the result of a Buddha's body with characteristics? Practicing a cause without form while seeking a result with form is like drilling into ice to get fire—the result does not match the cause. The Buddha dispelled this doubt by saying that the result itself is also without form, matching the formless cause. When wisdom arises, delusion vanishes; the doubt is cleared and faith is born. That is why the sutra says: "All forms are illusory. If you see that all forms are no-form, you see the Tathagata."
Crown Prince Zhaoming classified this section, noting that wisdom merges with the formless Dharma-body, so it is called "True Insight into Reality."
Yangshan said: "Elder brother may understand Tathagata Zen, but you haven't even dreamed of Patriarch Zen." Fayan said: "If you see that all forms are no-form, then you do not see the Tathagata." Sakyamuni went East, Fayan went West. Since ancient times, there have been commentaries, verses, investigations, substitutions, and alternative readings. Who would have thought that Fayan would add yet another twist? A real person soars with aspiration—they do not walk exactly where the Tathagata walks. Still, Fayan's approach went too far. Going beyond is as mistaken as falling short. When the clam and the crane fight, both end up in the fisherman's hands.
Years ago, when Wansong lived at the Pure Land Temple in Xingzhou, a disciple painted a picture of Wansong's dream-dwelling and asked him to write a self-praise. Wansong wrote: "All forms are illusory. If you see that all forms are no-form, you see the eyebrows above the eyes." It took no effort at all. Right at the boundary where Sakyamuni and Fayan divided territory, he simply mediated a peace and unified the realm—how wonderful!
Tiantong never dared to make arbitrary distinctions between Tathagata Zen and Patriarch Zen. You might think—so that's some extraordinary understanding—but why would he still praise someone who doesn't understand? Haven't you heard: Break apart the whole Tang Empire, and you won't find anyone who truly doesn't understand.