..续本文上一页祇是无处。所以觅着转远、求之转乖。号之为秘密。道流、尔莫认着个梦幻伴子。迟晩中间、便归无常。尔向此世界中、觅个什么物作解脱。觅取一口饭吃、补毳过时、且要访寻知识。莫因循逐乐。光阴可惜、念念无常。麁则被地水火风、细则被生住异灭四相所逼。道流、今时且要识取四种无相境、免被境摆扑。
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问、如何是四种无相境。师云、尔一念心疑、被地来碍。尔一念心爱、被水来溺。尔一念心嗔、被火来烧。尔一念心喜、被风来飘。若能如是辨得、不被境转、处处用境。东涌西没、南涌北没、中涌边没、边涌中没、履水如地、履地如水。缘何如此。为达四大如梦如幻故。道流、尔祇今听法者、不是尔四大、能用尔四大。若能如是见得、便乃去住自由。约山僧见处、勿嫌底法。尔若爱圣、圣者圣之名。有一般学人、向五台山里求文殊。早错了也。五台山无文殊。尔欲识文殊么。祇尔目前用处、始终不异、处处不疑、此个是活文殊。尔一念心无差别光、处处总是眞普贤。尔一念心自能解缚、随处解脱、此是观音三昧法。互为主伴、出则一时出。一即三、三即一。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 …
《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…