..续本文上一页点侧、未容拟议主宾分。问、如何是第二句。师云、妙解岂容无着问、沤和争负截流机。问、如何是第三句。师云、看取棚头弄傀儡、抽牵都来里有人。师又云、一句语须具三玄门、一玄门须具三要、有权有用。汝等诸人、作么生会。下座。
The master took the high seat in the hall.
A monk asked, “What about the First Statement
”
The master said:
The Seal of the Three Essentials being lifted, the vermilion impression is sharp;
With no room for speculation, host and guest are clear and distinct.
“What about the Second Statement
”
The master said:
How could Miaojie permit Wuzhuo”s questioning
How could expedient means go against the activity that cuts through the stream
“What about the Third Statement
”
The master said:
Look at the wooden puppets performing on the stage!
Their jumps and jerks all depend upon the person behind.”
The master further said, “Each Statement must comprise the Gates of the Three Mysteries, and the gate of each mystery must comprise the Three Essentials. There are expedients and there is functioning. How do all of you understand this
” The master then stepped down.
10师晩参示众云、有时夺人不夺境、有时夺境不夺人、有时人境倶夺、有时人境倶不夺。时有僧问、如何是夺人不夺境。师云、煦日发生铺地锦、璎孩垂发白如丝。僧云、如何是夺境不夺人。师云、王令已行天下遍、将军塞外絶烟尘。僧云、如何是人境两倶夺。师云、并汾絶信、独处一方。僧云、如何是人境倶不夺。师云、王登宝殿、野老讴歌。师乃云、今时学佛法者、且要求眞正见解。若得眞正见解、生死不染、去住自由。不要求殊胜、殊胜自至。道流、祇如自古先德、皆有出人底路。如山僧指示人处、祇要尔不受人惑。要用便用、更莫迟疑。如今学者不得、病在甚处。病在不自信处。尔若自信不及、即便忙忙地徇一切境转、被他万境回换、不得自由。尔若能歇得念念驰求心、便与祖佛不别。尔欲得识祖佛么。祇尔面前听法底是。学人信不及、便向外驰求。设求得者、皆是文字胜相、终不得他活祖意。莫错、诸禅德。此时不遇、万劫千生、轮回三界、徇好境掇去、驴牛肚里生。道流、约山僧见处、与释迦不别。今日多般用处、欠少什么。六道神光、未曾间歇。若能如是见得、祇是一生无事人。大德、三界无安、犹如火宅。此不是尔久停住处。无常杀鬼、一刹那间、不拣贵贱老少。尔要与祖佛不别、但莫外求。尔一念心上淸净光、是尔屋里法身佛。尔一念心上无分别光、是尔屋里报身佛。尔一念心上无差别光、是尔屋里化身佛。此三种身、是尔即今目前听法底人。祇为不向外驰求、有此功用。据经论家、取三种身为极则。约山僧见处、不然。此三种身是名言、亦是三种依。古人云、身依义立、土据体论。法性身、法性土、明知是光影。大德、尔且识取弄光影底人、是诸佛之本源、一切处是道流归舍处。是尔四大色身、不解说法听法。脾胃肝胆、不解说法听法。虚空不解说法听法。是什么解说法听法。是尔目前历历底、勿一个形段孤明、是这个解说法听法。若如是见得、便与祖佛不别。但一切时中、更莫间断、触目皆是。祇为情生智隔、想变体殊、所以轮回三界、受种种苦。若约山僧见处、无不甚深、无不解脱。道流、心法无形、通贯十方。在眼曰见、在耳曰闻、在鼻嗅香、在口谈论、在手执捉、在足运奔。本是一精明、分为六和合。一心既无、随处解脱。山僧与么说、意在什么处。祇为道流一切驰求心不能歇、上他古人闲机境。道流、取山僧见处、坐断报化佛头、十地满心、犹如客作儿、等妙二觉、担枷锁汉、罗汉辟支、犹如厕秽、菩提涅槃、如繋驴橛。何以如此、祇为道流不达三祇劫空、所以有此障碍。若是眞正道人、终不如是。但能随缘消旧业、任运着衣裳、要行即行、要坐即坐、无一念心希求佛果。缘何如此。古人云、若欲作业求佛、佛是生死大兆。大德、时光可惜。祇拟傍家波波地、学禅学道、认名认句、求佛求祖、求善知识意度。莫错、道流。尔祇有一个父母、更求何物。尔自返照看。古人云、演若达多失却头、求心歇处即无事。大德、且要平常、莫作模样。有一般不识好恶秃奴、便即见神见鬼、指东划西、好晴好雨。如是之流、尽须抵债、向阎老前、吞热铁丸有日。好人家男女、被这一般野狐精魅所著、便即捏怪。瞎屡生、索饭钱有日在。
At the evening gathering the master addressed the assembly, saying:
“Sometimes I take away the person but do not take away the surroundings; sometimes I take away the surroundings but do not take away the person; sometimes I take away both person and surroundings; sometimes I take away neither person nor surroundings.”
Then a monk asked, “What about “to take away the person and not take away the surroundings”
”
The master said:
The spring sun comes forth, covering the earth with brocade;
A child”s hair hangs down, white as silken strands.
The monk asked, “What about “to take away the surroundings and not take away the person”
”
The master said:
The rule of the sovereign prevails throughout the land;
The general has laid to rest the dusts of battle beyond the frontiers.
Again the monk asked, “What about “to take away both person and surroundings”
”
The master said:
No news from Bing and Fen,
Isolated and away from everywhere.
The monk asked, “What about “to take away neither person nor the surroundings”
”
The master said:
The sovereign ascends into the jeweled palace;
Aged rustics sing songs.
Then the master said, “Nowadays, he who studies buddhadharma must seek true insight. Gaining true insight, he is not affected by birth-and-death, but freely goes or stays. He needn”t seek the excellent—that which is excellent will come of itself.
“Followers of the Way, our eminent predecessors from of old have all had their ways of saving people. As for me, what I want to make clear to you is that you must not accept the deluded views 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…