聚雲吹萬真禪師語錄卷中
Recorded Sayings of Chan Master Zhen of Chuiwan at Juyun, Middle Volume
嗣法孫 燈來編
Dharma Heir Sun Deng Lai Compiled
普說
General Discourse
參禪一法，貴要真參實悟，切不可將雜毒蘊在胸中。何謂雜毒聻？無明、煩惱、五陰、六入、十二處、十八界，此是欲界有情雜毒。喜、樂、捨、無心定、無想定，此是色界有情雜毒。空處定、識處定、無所有處定、非非想處定、滅盡定，此是無色界有情雜毒。見惑八十八使、思惑八十一品，此是聲聞羅漢雜毒。三增進法、十信、十住、十行、十迴向、四加行，此是權小菩薩雜毒。歡喜地乃至遠行、不動、法雲，能以一身變現一切色身得身自在，能以一心現一切處說法得心自在，此是十地菩薩雜毒。如來逆流如是，菩薩順行而至覺際，入交過金剛喻定，便能應現無礙，此是等妙二覺雜毒。以圓方覺覺無不圓，以覺規圓圓無不覺，無一時不圓、無一處不覺，此是圓覺菩薩雜毒。一為無量、無量為一，小中現大、大中現小，一毛端現寶王剎，坐微塵裡轉大法輪，此是三世諸佛雜毒。拈椎豎拂、行棒行喝，瞬目揚眉、輥毬舞笏，拈古頌古、評古別古，此是諸大祖師雜毒。大眾！我問汝等，昔在母胎中，六根未開、知覺未動，此是未生已前，看此中還具許多般也無？及至㘞地一聲，睜眼即見，見無分別；張耳即聞，聞無分別；鼻裡有氣，嗅無分別；口啣血塊，味無分別；手捏拳頭，觸無分別；見母不識母、見父不識父，意無分別，此是初生一著，看此中還有許多般也無？長至三五七歲、十三四歲，三細並顯、六粗齊成，如蠶作繭自纏其身、如蛾赴燈自燒其體，反以不常為常、不樂為樂、非我為我、非淨為淨，竟成四倒執為我見。復有厭苦欣樂者趣為涅槃，擔著四正勤、五根、五力、七菩提、八聖道、十八不共法、三十七助道品，又背真常為無常、真樂為不樂、真我為無我、真淨為不淨，湊成八倒執為法見。所以佛言：「一切眾生具有如來智慧德相，秖因妄想執著而不見得。」及達磨航海而來，不立文字，直指人心，見性成佛，乃至淨智妙圓、體自空寂八箇字，如一燈然百千燈，明明無盡。何謂體自空寂聻？向未生已前六根未開、知覺未動處薦取。何謂淨智妙圓聻？向初生時見聞覺知全無分別處薦取。今日新戒入山，惹得老僧挑出許多葛藤，卻也當得入山，拄杖子再與一箇方兒，兩耳擔柴、兩眼挑水、腳板喫飯、眉毛踢起，有人問：「你作甚麼？」漫說道：「冷灰裡曾爆豆子。」
The practice of Zen meditation (Kōan) values true practice and genuine awakening above all; never allow mixed poisons to accumulate in your chest. What are these "mixed poisons"? Ignorance, afflictions, the five aggregates, the six sense-faculties, the twelve sense-bases, and the eighteen elements—these are the mixed poisons of sentient beings in the realm of desire. Joy, pleasure, equanimity, the attainment of no-mind, and the attainment of no-thought—these are the mixed poisons of sentient beings in the realm of form. The attainment of infinite space, the attainment of infinite consciousness, the attainment of nothingness, the attainment of neither-perception-nor-non-perception, and the attainment of cessation—these are the mixed poisons of sentient beings in the formless realm. The eighty-eight afflictions of wrong views and the eighty-one grades of deluded thinking—these are the mixed poisons of śrāvaka arhats. The three progressive practices, the ten stages of faith, the ten stages of abiding, the ten stages of practice, the ten stages of dedication, and the four aids to penetration—these are the mixed poisons of provisional and lesser bodhisattvas. From the stage of Joyous Ground all the way through the stage of Far-Reaching, the stage of Immovability, and the stage of Dharma Cloud—being able to manifest all manner of bodies from a single body and attaining mastery over the body; being able to teach the Dharma everywhere from a single mind and attaining mastery over the mind—these are the mixed poisons of bodhisattvas on the ten grounds. The Thus-Come One reverses the flow and comes back; bodhisattvas go forward in accordance with it and reach the threshold of enlightenment, entering the intersecting vajra-like concentration, and then are able to respond and manifest without obstruction—these are the mixed poisons of the equal and wonderful twofold enlightenment. Using perfect, square enlightenment to enlighten, nothing is not perfectly square; using enlightened compasses to become round, nothing is not enlightened—no moment is not perfect, no place is not enlightened—these are the mixed poisons of bodhisattvas of perfect enlightenment. One is countless, countless is one; the great appears within the small, the small appears within the great; a single hair-tip manifests a jeweled king's realm; sitting within a mote of dust, one turns the great Dharma wheel—these are the mixed poisons of the buddhas of the three times. Holding up a mallet or raising a whisk, giving a blow or a shout, blinking the eyes or lifting the brows, rolling the ball or dancing the tablet, raising the old cases or chanting the old verses, appraising the old or distinguishing the old—these are the mixed poisons of the great ancestral teachers. Everyone! I ask you all: long ago, within your mother's womb, when the six senses were not yet open and knowing and awareness had not yet stirred—this is before you were born. Look here: do you still possess all those many things? Then when you came forth with a cry, you opened your eyes and immediately saw, seeing with no discrimination; you opened your ears and immediately heard, hearing with no discrimination; there was breath in your nose, smelling with no discrimination; your mouth took the clotted blood, tasting with no discrimination; your hand clenched into a fist, touching with no discrimination; you saw your mother and did not recognize your mother, you saw your father and did not recognize your father, your mind with no discrimination—this is the moment of first birth. Look here: do you still have all those many things? Growing to three, five, seven years, to thirteen or fourteen, the three subtleties all appear and the six coarse aspects are fully formed—like a silkworm making its cocoon and winding itself inside, like a moth flying to the lamp and burning itself—and instead you take the impermanent as permanent, the not-pleasurable as pleasurable, the non-self as self, the impure as pure, and actually form the four inversions and hold them as the view of self. Again there are those who weary of suffering and delight in pleasure, who head toward Nirvana, carrying the four right efforts, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, the eighteen unshared dharmas of a buddha, and the thirty-seven factors of the path—and then they turn away from the true permanent and take it as impermanent, the true pleasurable and take it as not pleasurable, the true self and take it as non-self, the true pure and take it as impure, assembling the eight inversions and holding them as the view of dharmas. Therefore the Buddha said: "All sentient beings possess the Tathāgata's wisdom and virtuous marks, but because of false thinking and attachment they do not see it." When Bodhidharma crossed the sea and came, he established no written words, directly pointing to the human mind, seeing one's nature and becoming a buddha—and even the eight characters "pure wisdom, wonderful and perfect; essence itself empty and still"—like one lamp lighting a hundred thousand lamps, bright and inexhaustible. What does "essence itself empty and still" mean? Seek it where, before you were born, the six senses were not yet open and knowing and awareness had not yet stirred. What does "pure wisdom, wonderful and perfect" mean? Seek it at the moment of first birth, where seeing, hearing, sensing, and knowing are entirely without discrimination. Today the newly ordained have entered the mountain, and they have drawn this old monk out to pull up so many tangled vines—yet this too counts as entering the mountain. The staff will give you one more prescription: carry firewood with both ears, haul water with both eyes, let your feet eat rice, kick up your eyebrows—if someone asks, "What are you doing?" just say casually, "Cold ashes once popped a bean."
普說。大慧禪師說盡人間禪病，此是三峰和尚語。然禪本無病，因學人錯立知見，妄自推排，古人目之為病。如打地和尚凡見僧來問話便打地，後有人私竊其杖，令僧向前問話，地惟張口，何嘗有病？百丈禪師謂眾曰：「汝等與我開義田，我為汝等說佛法。」及至開田畢，大眾向前求說佛法，百丈展手，何嘗有病？高亭隔江見德山，山招手，高亭直趨而過，何嘗有病？秖這三則公案，雖出尋常，卻也深險。若謂張口展手是佛法，遍大地人俱在張口展手，為甚麼不是？若謂張口展手不是佛法，如何令諸方學人悟去？這裡參來參去，將謂張口處是佛性，展手處是妙心，纔有個認性認心底念頭，便落識神，一切禪病生矣。長沙和尚曰：「學道之人不識真，秖為從前認識神。無量劫來生死本，癡人喚作本來人。」便是這個說話。
General Sermon. Chan Master Dahui spoke exhaustively about the illnesses of Chan in the human world—these are the words of Master Sanfeng. Yet Chan is fundamentally without illness; it is because students wrongly establish views and knowledge, recklessly constructing their own interpretations, that the ancients regarded this as illness. For example, Master Dadi would strike the ground whenever a monk came to ask a question. Later someone secretly stole his staff, and when a monk came forward to ask a question, Dadi could only open his mouth—where was the illness in that? Chan Master Baizhang said to the assembly: "You all open up the field of meaning for me, and I will expound the Dharma for you." When the field was fully opened and the assembly came forward seeking the teaching of the Dharma, Baizhang simply spread open his hand—where was the illness in that? Gaoting, seeing Deshan across the river, was beckoned by him; Gaoting went straight across and passed by—where was the illness in that? These three public cases, though appearing ordinary, are in fact deeply perilous. If you say that opening the mouth and spreading the hand are the Dharma, then everyone throughout the great earth is opening their mouths and spreading their hands—why is that not the Dharma? If you say that opening the mouth and spreading the hand are not the Dharma, how did they cause students everywhere to awaken? Here, as you investigate back and forth, you will suppose that the place of opening the mouth is Buddha-nature and the place of spreading the hand is the wondrous mind. The moment a thought of recognizing nature or recognizing mind arises, you fall into the consciousness-spirit, and all Chan illnesses arise. Master Changsha said: "Those who study the Way do not recognize the true—they merely recognize the consciousness-spirit from before. From beginningless kalpas, this is the root of birth and death; foolish people call it the original person." This is exactly that saying.
普說。師據座，首座代參頭請問法要，師云：「江遊船子釣，樹唱柳堤鶯，春融三日雨，晚照一溪雲。此是法要？不是法要？」座云：「白雲騎鶴鳥啣風。」師云：「從來達岸者，不必問津梁。」座歸眾，師乃云：「坐參一法，先以打斷葛藤、頓斷血筋為最義。日用二六時中，若有纖毫不如意事關於耳目，則身心不得潔淨、工夫不得親切，又與未坐參者一般。倘能提起話頭，如銀山鐵壁，處處木馬遊春、在在石人觀戲，似將一個硬石頭壘在胸中，行也如是、坐也如是、動也如是、靜也如是、美也如是、惡也如是，他日洗面摸著鼻孔、行路踢著指頭、喫飯觸著缽盂、伸手穿著袈裟，硬石頭嚗地一下，七花八裂，也怪老僧不得。」