..續本文上一頁祇是無處。所以覓著轉遠、求之轉乖。號之爲秘密。道流、爾莫認著個夢幻伴子。遲晩中間、便歸無常。爾向此世界中、覓個什麼物作解脫。覓取一口飯吃、補毳過時、且要訪尋知識。莫因循逐樂。光陰可惜、念念無常。麁則被地水火風、細則被生住異滅四相所逼。道流、今時且要識取四種無相境、免被境擺撲。
Someone asked, “What is “true insight”
”
The master said, “You have only to enter the secular, enter the sacred, enter the defiled, enter the pure, enter the lands of all the buddhas, enter the Tower of Maitreya, enter the dharma realm of Vairocana and all of the lands everywhere that manifest and come into being, exist, decay, and disappear.
“The Buddha appeared in the world, turned the Wheel of the Great Dharma, then entered nirvana, yet no trace of his coming and going can be seen. Though you seek his birth and death, you will never find it.
“Then, having entered the dharma realm of no-birth and traveled throughout every country, you enter the realm of the lotus-womb, and there see through and through that all dharmas are characterized by emptiness and that there are no real dharmas whatsoever.
“There is only the man of the Way who depends upon nothing, here listening to my discourse—it is he who is the mother of all buddhas. Therefore buddhas are born from nondependence. Awaken to nondependence, then there is no buddha to be obtained. Insight such as this is true insight.
“Students do not understand this, and, because they adhere to names and phrases and are obstructed by such terms as “secular” and “sacred”, becloud their Dharma Eye and cannot obtain clarity of vision. Take, for instance, the twelve pisions of the teachings—all are nothing but surface explanations. Not understanding this, students form views based on these superficial words and phrases. All such students are dependent and thus fall into causation; they haven”t escaped birth-and-death in the three realms.
“If you want to be free to live or to die, to go or to stay as you would put on or take off clothes, then right now recognize the one listening to my discourse, the one who has no form, no characteristics, no root, no source, no dwelling place, and yet is bright and vigorous. Of all his various responsive activities, none leaves any traces. Thus the more you chase him the farther away he goes, and the more you seek him the more he turns away; this is called the “Mystery”.
“Followers of the Way, don”t acknowledge this illusory companion, your body—sooner or later it will return to impermanence. What is it you seek in this world that you think will bring you emancipation
You hunt about for a mouthful to eat and while away time patching your robe. You should be searching for a good teacher! Don”t just drift along pursuing comfort. Value every second. Each successive thought-moment passes quickly away. The grosser part of you is at the mercy of [the four elements:] earth, water, fire, and wind; the subtler part of you is at the mercy of the four phases: birth, being, decay, and death. Followers of the Way, you must right now apprehend the state in which the four elements [and four phases] are formless, so that you may avoid being buffeted about by circumstances.”
15問、如何是四種無相境。師雲、爾一念心疑、被地來礙。爾一念心愛、被水來溺。爾一念心嗔、被火來燒。爾一念心喜、被風來飄。若能如是辨得、不被境轉、處處用境。東湧西沒、南湧北沒、中湧邊沒、邊湧中沒、履水如地、履地如水。緣何如此。爲達四大如夢如幻故。道流、爾祇今聽法者、不是爾四大、能用爾四大。若能如是見得、便乃去住自由。約山僧見處、勿嫌底法。爾若愛聖、聖者聖之名。有一般學人、向五臺山裏求文殊。早錯了也。五臺山無文殊。爾欲識文殊麼。祇爾目前用處、始終不異、處處不疑、此個是活文殊。爾一念心無差別光、處處總是眞普賢。爾一念心自能解縛、隨處解脫、此是觀音叁昧法。互爲主伴、出則一時出。一即叁、叁即一。如是解得、始好看敎。
Someone asked, “What is the state in which the four elements [and four phases] are formless
”
The master said, “An instant of doubt in your mind and you”re obstructed by earth; an instant of lust in your mind and you”re drowned by water; an instant of anger in your mind and you”re scorched by fire; an instant of joy in your mind and you”re blown about by wind. Gain such discernment as this, and you”re not turned this way and that by circumstances; making …
《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…