..续本文上一页无词、眼似漆突、口如楄檐。如此之类、逢弥勒出世、移置他方世界、寄地狱受苦。大德、尔波波地往诸方、觅什么物、踏尔脚板阔。无佛可求、无道可成、无法可得。外求有相佛、与汝不相似。欲识汝本心、非合亦非离。道流、眞佛无形、眞道无体、眞法无相。三法混融、和合一处。辨既不得、唤作忙忙业识众生。

　　Someone asked, “What about the state where “mind and Mind do not differ”

　　”

　　The master said, “The instant you ask the question they are already separate, and essense differs from its manifestations.

　　“Followers of the Way, make no mistake! All the dharmas of this world and of the worlds beyond are without self-nature. Also, they are without produced nature. They are just empty names, and these names are also empty. All you are doing is taking these worthless names to be real. That”s all wrong! Even if they do exist, they are nothing but states of dependent transformation, such as the dependent transformations of bodhi, nirvana, emancipation, the threefold body, the [objective] surroundings and the [subjective] mind, bodhisattvahood, and buddhahood. What are you looking for in these lands of dependent transformations! All of these, up to and including the Three Vehicles” twelve pisions of teachings, are just so much waste paper to wipe off privy filth. The Buddha is just a phantom body, the patriarchs just old monks.

　　“But you, weren”t you born of a mother

　　 If you seek the Buddha, you”ll be held in the grip of Buddha-Māra. If you seek the patriarchs, you”ll be bound by the ropes of Patriarch-Māra. If you engage in any seeking, it will all be pain. Much better to do nothing.

　　“There are a bunch of shavepate monks who say to students, “The Buddha is the Ultimate; he attained buddhahood only after he came to the fruition of practices carried on through three great asaṃkhyeya kalpas.” Followers of the Way, if you say that the Buddha is the ultimate, how is it that after eighty years of life the Buddha lay down on his side between the twin śāla trees at Kuśinagara and died

　　 Where is the Buddha now

　　 We clearly know that his birth and death were not different from ours.

　　“You say, “The thirty-two [primary] features and the eighty [secondary] features indicate a buddha.” Then must a cakravartin also be considered a tathāgata

　　 We clearly know that these features are illusory transformations. A man of old said:

　　The Tathāgata”s various bodily features

　　Were assumed to conform with worldly sensibilities.

　　Lest men conceive annihilist views,

　　He provisionally provided unreal names.

　　Temporarily we speak of the “thirty-two,”

　　The “eighty,” also, are but empty sounds.

　　The mortal body is not the awakened body,

　　Featurelessness is the true figure.

　　“You say, “A buddha has six supernatural powers. This is miraculous!”All the gods, immortals, asuras, and mighty pretas also have supernatural powers—must they be considered buddhas

　　 Followers of the Way, make no mistake! For instance, when Asura fought against Indra and was routed in battle he led his entire throng, to the number of eighty-four thousand, into the tube in a fiber of a lotus root to hide. Wasn”t he then a sage

　　 Such supernatural powers as these I have just mentioned are all reward powers or dependent powers.

　　“Those are not the six supernatural powers of a buddha, which are entering the world of color yet not being deluded by color; entering the world of sound yet not being deluded by sound; entering the world of odor yet not being deluded by odor; entering the world of taste yet not being deluded by taste; entering the world of touch yet not being deluded by touch; entering the world of dharmas yet not being deluded by dharmas. Therefore, when it is realized that these six—color, sound, odor, taste, touch, and dharmas—are all empty forms, they cannot bind the man of the Way, dependent upon nothing. Constituted though he is of the seepage of the five skandhas, he has the supernatural power of walking upon the earth.

　　“Followers of…

《镇州临济慧照禅师语录 The Recorded Sayings of Chan Master Linji Huizhao of Zhenzhou》全文未完，请进入下页继续阅读…