天寧法舟濟禪師剩語
Tianning Fazhou Ji Chan Master's Remaining Words
參學比丘如淵大芹編次
Compiled by the Traveling Monk Ruyuan Daqin
提唱
Preaching
師自金陵回，止天寧首座寮，時方丈久虛，眾請開法，因就僧堂中設座，指座云：「曲彔木床，寶華王座，是恁麼人，須恁麼坐」。喝一喝，陞座。拈香祝 聖罷，次拈香云：「此一瓣香，八面玲瓏，全無縫罅，受雨露不越今時，歷風霜偏從劫外，秪因貴重值娑婆，佛祖不曾輕著價。且道不作賤、不作貴一句作麼生發賣？」拈起香云：「供養前住香嚴臨濟二十五代吉菴和尚，貴圖恩怨分明，不願續他宗派。」就坐，乃云：「世尊為開示一切眾生本來佛性故，出現于世，三百餘會，隨諸眾生根器所宜，漸說、頓說、密說、顯說、直說、喻說，包羅該括，無法不備。若論本來佛性，掉棒打月畢竟不曾著到，譬如箇傳神相似，雖傳得面目態度儼然如生，而動作謦咳實不能也。末後在靈山會上拈起一枝花的的相為，當時百萬人天一齊罔措，唯迦葉尊者霍然領悟，破顏微笑，不措一辭。世尊深慶本懷，乃言：『吾以清淨法眼、涅槃妙心、實相無相微妙正法將付於汝，汝當護持，無令斷絕。』自後祖祖相傳、師師相授，西天四七、東土二三，以至五宗鼎沸、列剎悠分，自古迄今，凡據師位荷擔佛法之士，無有不是將這本來佛性離名離相、絕思絕議，直截指示，令人悟入者也。是法平等，無有高下。當知本來佛性，愚人與哲人平等，惡人與善人平等，乞丐人與巨富人平等，廝養人與尊貴人平等，博地凡夫乃至蠢動含靈，直下與三世諸佛、歷代祖師無不平等。但為無明妄想，種種顛倒，積劫以來，深埋厚障，致有六道升沈，千差萬別。然而本來佛性，未嘗不在各各當人應緣遇物處堂堂出現也。昔南天竺國異見王，嘗與波羅提尊者論佛性義，乃問：『佛性作用幾處出現？』波羅提尊者對曰：『若出現時，當有其八：在胎為身，處世名人，在眼曰見，在耳曰聞，在鼻辨香，在口談論，在手執捉，在足運奔。遍現俱該沙界，收攝在一微塵。識者知是佛性，不識喚作精魂。』王聞說已，心即開悟。且道作麼生是異見王悟處？」舉拄杖召大眾云：「見麼？」又卓拄杖云：「聞麼？若向這裏會得，大眾迷的便是異見王悟的，異見王悟的便是大眾迷的。突出無孔鐵鎚，打破上牢漆桶，更有甚事？若道佛性在眼處、耳處，山僧運拄杖處正是業識茫茫，喚奴作郎；若道佛性不在眼處、耳處，山僧運拄杖處亦是業識茫茫，喚奴作郎。且道佛性畢竟在甚麼處？咄！待三門外土山倒卓時，卻向汝等說破。」
The Master returned from Jinling and settled in the head monk's quarters at Tianning Temple. At that time, the abbot's position had long been vacant, and the assembly requested him to give a teaching. Thus, a seat was set up in the monks' hall. Pointing to the seat, he said: "This curved wooden bench, this precious throne of the Dharma King—only such a person may sit upon it." He gave a shout and ascended the seat.
He took up incense and offered blessings for the emperor. Then he took up another stick of incense and said: "This single stick of incense is perfectly clear on all sides, without a single crack. It receives rain and dew without overstepping the present moment; it endures wind and frost yet originates from beyond the kalpas. It is only because it is precious that it appears in this Saha world. Buddhas and patriarchs have never lightly set a price upon it. Now tell me, without devaluing it or overpricing it, how should this single phrase be offered for sale?" He lifted the incense and said: "I offer this to the former abbot of Xiangyan, the twenty-fifth generation of the Linji lineage, Master Ji'an, hoping only to clarify gratitude and resentment, not wishing to continue his lineage."
He then sat down and said: "The World-Honored One appeared in this world to reveal to all beings their inherent Buddha-nature. In over three hundred assemblies, according to the capacities of beings, he taught gradually and suddenly, secretly and openly, directly and through metaphors, encompassing all, leaving no Dharma untaught. Yet if we speak of the inherent Buddha-nature, it is like trying to strike the moon with a stick—ultimately, you never reach it. It is like a portrait: though the face and demeanor are vividly captured, the actual movement, cough, or speech is not there. Finally, at the assembly on Vulture Peak, he held up a single flower, clearly pointing to it. At that moment, the entire assembly of millions of humans and gods was at a loss. Only the Venerable Mahakasyapa suddenly understood and broke into a smile, without uttering a single word. The World-Honored One, deeply gratified that his original intent was fulfilled, then said: 'I entrust to you the pure Dharma-eye, the wondrous mind of Nirvana, the true reality beyond form, the subtle and profound Right Dharma. You must protect and uphold it, and not let it be cut off.'
"From then on, it was transmitted from patriarch to patriarch, from teacher to teacher—the twenty-eight in India, the six in China—until the five schools flourished and monasteries spread far and wide. From ancient times until now, all who have occupied the teacher's seat and borne the responsibility for the Buddha-Dharma have, without exception, directly pointed to this inherent Buddha-nature, beyond names and forms, beyond thought and discussion, enabling people to awaken and enter.
"This Dharma is equal, without high or low. You should know that the inherent Buddha-nature is equal in the foolish and the wise, the wicked and the virtuous, the beggar and the wealthy, the lowly and the noble. From the lowliest ordinary being to the smallest wriggling creature, all are fundamentally equal to the Buddhas of the three times and the patriarchs throughout the ages. It is only because of ignorance and deluded thinking, all sorts of inversions accumulated over kalpas, buried deep under heavy obstructions, that there are the six paths of rebirth, with their myriad distinctions. Yet the inherent Buddha-nature has never failed to appear clearly and openly in each person's response to conditions and encounter with objects.
"In the past, King Prasenajit of Southern India once discussed the meaning of Buddha-nature with the Venerable Pindola. He asked: 'In how many places does the function of Buddha-nature appear?' The Venerable Pindola replied: 'When it appears, it does so in eight places: In the womb, it is the body; in the world, it is the person; in the eye, it is seeing; in the ear, it is hearing; in the nose, it distinguishes scents; in the mouth, it discusses; in the hand, it grasps; in the foot, it runs. It appears everywhere throughout the sands of worlds, yet it is gathered within a single speck of dust. Those who recognize it know it as Buddha-nature; those who do not call it the soul.'
"Upon hearing this, the king's mind opened in awakening. Now tell me, what was King Prasenajit's point of awakening?"
He raised his staff and called to the assembly: "Do you see?" Then he thumped the staff on the ground and said: "Do you hear? If you understand here, then what the assembly is confused about is precisely what King Prasenajit awakened to, and what King Prasenajit awakened to is precisely what the assembly is confused about. Suddenly, a hammer without a hole smashes the lacquered bucket of the highest prison—what more is there? If you say Buddha-nature is in the eye or the ear, then this mountain monk wielding his staff is precisely 'karmic consciousness vast and boundless,' calling the servant the master. If you say Buddha-nature is not in the eye or the ear, then this mountain monk wielding his staff is also 'karmic consciousness vast and boundless,' calling the servant the master. So tell me, after all, where is Buddha-nature? Hah! Wait until the earthen mound outside the temple gate topples over upside down, then I'll explain it to you."
歲朝，示眾。「茲辰日新、月新、歲新，山河大地、樓臺林苑氣象皆新，以至東街西市，笙歌隱隱、鑼鼓喧喧，車馬交馳、衣冠雜遝，雖遊童戲豎、長衫大袖莫不皆新，只有衲僧家各各腳跟下本命元辰狼藉在無明妄想之中、塵封坌裹，雖則多方求覓、勤苦施功，秪增其垢，不能直下振動發揚、斬新呈露，盡是沉埋佛種、孤負己靈。惜哉！有志丈夫便從今日抖擻藏識中宿熏舊染諸惡習氣、眼見耳聞諸陳腐語，總作一束送放他方世界，猛將所參公案斬新提起，別作一種新年活計，不問一日、二日，一月、二月，一季、二季，乃至窮年，秪要這一句無義味話不生滲漏，綿綿而參、密密而究，究得到這一念子斬新裂破時，缽盂𨁝跳、杖子騰驤，南斗七、北斗六，天旋地轉，徹底一番新去，豈不快哉？雖然如是，且衲僧門下非新非舊這一著兒作麼生道？」喝一喝，下座。
On New Year's Day, the Master addressed the assembly.
"Today, the day is new, the month is new, the year is new. The mountains, rivers, and great earth, the towers, pavilions, forests, and gardens—their atmosphere is all new. Even the east and west marketplaces, with their faint sounds of pipes and songs, the clamor of gongs and drums, the mingling of carriages and horses, the bustling of officials and commoners—even the playing children and youths in their long robes and wide sleeves—all are new.
Only we monks, each of us, have our fundamental life source, our original destiny, trampled and scattered within the darkness of ignorance and deluded thoughts, buried under layers of dust. Though we may seek it in many ways, toil diligently, we only add more grime. We cannot directly shake it off, bring it forth, and reveal it anew. Instead, we bury the Buddha-seed and betray our own spirit. What a pity!
A man of true aspiration, starting today, should shake off from the storehouse consciousness all the old habits and defilements accumulated over time, and all the stale words seen and heard. Bundle them up and send them off to another world. Fiercely take up anew the public case you have been investigating, and make it a fresh, new endeavor for the year.
Whether it takes one day, two days, one month, two months, one season, two seasons, or even the whole year—just ensure that this one phrase of meaningless words does not leak away. Investigate it continuously, probe it meticulously. When you reach the point where this single thought is freshly shattered, then the alms bowl will leap and the staff will soar. The seven stars of the Southern Dipper, the six stars of the Northern Dipper—heaven will revolve, earth will turn, and everything will be thoroughly renewed. Wouldn't that be joyful?
Even so, within the gate of monks, there is neither new nor old. How do you speak of this one matter?"
He gave a shout and descended from the seat.
佛涅槃日，示眾。「世尊於雙林樹下示現涅槃，天上人間、龍宮海藏，均分舍利起塔供養。且道是涅槃耶？是不涅槃耶？若道是涅槃，教中道：『常在靈鷲山及餘諸住處。』『我時語眾生：常在此不滅。』卻作如何理論？若道是不涅槃，即今在甚麼處？」拈拄杖云：「世尊在拄杖頭上放大光明、現大神通了也。若有人出來道：『和尚！這箇是拄杖，世尊在甚麼處？』劈面便打，也怪老僧不得。」
On the day commemorating the Buddha's nirvana, the master addressed the assembly. "The World-Honored One manifested his nirvana under the twin sal trees. In the heavens, the human realm, the dragon palaces, and the ocean treasuries, his relics were equally distributed, and stupas were erected for their veneration. Now, tell me: is this nirvana, or is it not nirvana? If you say it is nirvana, the teachings state: 'He always abides on Vulture Peak and other dwelling places.' 'At that time, I told beings: I am always here, never extinguished.' How then do you explain this? If you say it is not nirvana, where is he right now?" He lifted his staff and said, "The World-Honored One has already emitted great radiance and displayed great spiritual powers from the tip of this staff. If someone were to step forward and say, 'Venerable! This is just a staff—where is the World-Honored One?' I would strike them right across the face, and they could hardly blame this old monk."
清明，示眾。「鷰語鶯啼，桃紅柳綠，風日晴和，春光滿目，一般富貴江山，卻有兩般境界。山僧雖則不管閒非，也與諸人說個間架：有的笙歌鼎沸，羅綺駢闐，人醉處玉樓窈窕，馬嘶邊翠艸生煙；有的向楸梧塚畔、松柏塋前，呼孃叫子，擗地號天，縱哽咽煩冤莫訴，任揮淚悲苦難宣。這兩般人，樂者樂徹心源，苦者苦入骨髓。山僧這裏看來，卻好個如幻法門、一相三昧。且如何是一相三昧？」卓拄杖，云：「愁人莫向愁人說，說與愁人愁殺人。」
四月八日，示眾。「遵布衲在藥山會中浴佛次，藥山問：『浴甚麼佛？』衲云：『浴這個佛。』山云：『只浴得這個，且浴不得那個。』衲云：『把將那個來。』山便歸方丈。兩個老漢境風浩浩，這個、那個分別不少。山僧即不然，待他道：『把將那個來。』便與驀頭一杓，管教他布衲渾身是水，永劫不乾。且置是事，只如教中道：『如來法身淨若虛空。』汝等諸人一杓、兩杓擬向甚麼處下手？若有下手處，不妨舉起杓頭；若是不堪下手，莫道一杓、兩杓，一滴也無著處。」舉杓，云：「且道這一杓向甚麼處下手？」便灌佛云：「智水湛然滿，浴此無垢人。」
結制，示眾。「諸方叢林，三月安居，萬緣澄寂，把定重關，銀山鐵壁，無一法從內出，無一法從外入，逼虛空直使銷亡，捻秤鎚定教流汁。山僧這裏功用雖同，門風卻別，且道有甚麼別？」拈拄杖，曰：「朝返三秦，暮遊百粵，要行便行，要歇便歇，一切處無結可解，一切處無解可結，把住也滿地冰霜，放行也一天風月。且道諸方是？這裏是？諸方與這裏事則不同，要且法無二致。雖然如是，若要踏著本地風光，須是將諸方與這裏的一齊拈卻，別作箇坐斷十方的活計使得。」喝一喝，下座。
精嚴寺佛開光，示眾。「南寺佛點眼，北寺佛放光，若作奇特商量，大似白日著鬼。咄！且置是事，只如教中道：『佛真法身，猶若虛空，應物現形，如水中月。』又云：『佛身充滿於法界。』且道這光明向甚麼處點即是？」以拄杖作點勢，云：「今佛放光明，助發實相義。」
小參。「昨日有人從五臺來報道：『五百毒龍被蟭螟蟲一口吞卻。直得文殊大士措身無地，虛空王旁觀不忿，震威一喝，大地山河一時倒走。』山僧聞了，無言可辯、無理可陳，直是分疏不下。今日眾中還有定乾坤的手段也無？若有，出來相見。」良久，擊拂子，云：「君子一言，快馬一鞭。」
解制，示眾。「三月同遵聖制來，燈籠露柱漫相猜，今朝剔起眉毛看，贏得虛空笑滿腮。諸上座！九十日內以大圓覺而為伽藍，身心安居平等性智，不必更論。只如堂中憍陳如尊者終日口忉忉地說甚麼法？」舉拂子，云：「莫是說這個麼？諸上座！既與尊者同堂共夏，應是同聞共見，何不出來與山僧說看？若道舌頭不動，說個甚麼？山僧今日忍俊不禁，索性與諸上座說破。」以拂子打一圓相，云：「廚庫走入僧堂中，山門吞卻佛殿脊。」
晚參，示眾。「精嚴寺裏撞鐘，府譙樓上擂鼓，同時顯大神通，穿透千門萬戶。大眾聞麼？若道不聞，爭奈鐘鼓分明，人人有耳？若道聞，將甚麼聞？即今鼓絕鐘消，聞的事作麼生？速道，速道。」卓拄杖，云：「黃金自有黃金價，終不和沙賣與人。」
秋雨，示眾。「秋風淅淅秋雲作，秋雨綿綿連夜落，朝來急雨忽傾盆，驚起臺前睡石人。石人喃喃說夢事，側耳聽來無一字。秪為阿師性急，一棒當頭打出，忍痛走入虛空，拍手連聲叫屈。大眾！還有為石人雪怨者否？且作麼生是雪怨的事？」擲拄杖，云：「明日天晴，從頭說過。」