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　　““Buddha” and “patriarch” are only names of praise-bondage. Do you want to know the three realms

　　 They are not separate from the mind-ground of you who right now are listening to my discourse. Your single covetous thought is the realm of desire; your single angry thought is the realm of form; your single delusive thought is the realm of formlessness. These are the furnishings within your own house. The three realms do not of themselves proclaim, “We are the three realms!” But you, followers of the Way, right now vividly illumining all things and taking the measure of the world, you give the names to the three realms.

　　“Virtuous monks, the physical body [composed] of the four great elements is impermanent; [every part of it,] including the spleen, stomach, liver, and gallbladder, the hair, nails, and teeth as well, only proves that all dharmas are empty appearances. The place where your one thought comes to rest is called the bodhi tree; the place where your one thought cannot come to rest is called the avidyā tree. Avidyā has no dwelling place; avidyā has no beginning

　　and no end. If your successive thoughts cannot come to rest, you go up the avidyā tree; you enter the six paths of existence and the four modes of birth, wear fur on your body and horns on your head. If your successive thoughts can come to rest, then this [very body] is the pure body.

　　“When not a single thought arises in your mind, then you go up the Bodhi tree: you supernaturally transform yourself in the three realms and change your bodily form at will. You rejoice in the dharma and delight in samādhi, and the radiance of your body shines forth of itself. At the thought of garments a thousand lengths of brocade are at hand; at the thought of food a hundred delicacies are before you; furthermore, you never suffer unusual illness. “Bodhi has no dwelling place, therefore it is not attainable.”

　　“Followers of the Way, what more is there for the resolute fellow to doubt

　　 The activity going on right now—whose is it

　　 Grasp and use, but never name—this is called the “mysterious principle.” Come to such understanding as this, and there is nothing to be disliked. A man of old said:

　　[My] mind turns in accordance with the myriad circumstances,

　　And this turning, in truth, is most mysterious.

　　Recognizing [my] nature while according with the flow,

　　[I] have no more joy nor any sorrow.

　　“Followers of the Way, the view of the Chan school is that the sequence of death and life is orderly. The student of Chan must examine [this] most carefully.

　　“When host and guest meet they vie with each other in discussion. At times, in response to something, they may manifest a form; at times they may act with their whole body; or they may use tricks or devices to appear joyful or angry; or they may reveal half of the body; or again they may ride upon a lion or mount a lordly elephant.

　　“A true student gives a shout, and to start with holds out a sticky lacquer tray. The teacher, not discerning that this is an objective circumstance, goes after it and performs a lot of antics with it. The student again shouts but still the teacher is unwilling to let go. This is a disease of the vitals that no doctoring can cure; it is called “the guest examines the host.”

　　“Sometimes a teacher will offer nothing, but, the moment a student asks a question, grabs it away. The student, his question having been taken from him, resists to the death and will not let go. This is called “the host examines the guest.”

　　“Sometimes a student comes forth before a teacher in conformity with a state of purity. The teacher, discerning that this is an objective circumstance, seizes it and flings it into a pit. “What an excellent teacher!” exclaims the student, and the teacher replies, “Bah! You can”t tell good fr…

《鎮州臨濟慧照禅師語錄 The Recorded Sayings of Chan Master Linji Huizhao of Zhenzhou》全文未完，請進入下頁繼續閱讀…