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二○ ○五年二月二日 |
說近為其上上○人有兩種○法無兩般○迷悟有 | 卽身中十惡八邪○便是說遠○說遠為其下根○ | 分明去此不遠○若論相說里數○有十萬八千○ | 惠能與說○世尊在舍衞城中說西方引化經文○ | 尙說○得生彼否○願為破疑○師言○使君善聽 | 曰○弟子常見僧俗念阿彌陀佛願生西方○請和 | 別○武帝不識眞理○非我祖師有過○剌史又問 | 見○不是布施供養之所求也○是以福德與功德 | 性是功○自修身是德○善知識○功德須自性內 | 善知識○念念無間是功○心行平直是德○自修 | 妄不實○卽自無德○為吾我自大○常輕一切故 | 敬○心常輕人○吾我不斷○卽自無功○自性虛 | 是眞功德○若修功德之人○心卽不輕○常行普 | 功○應用無染是德○若覓功德法身○但依此作 | 性建立萬法是功○心體離念是德○不離自性是 | 名為功德○內心謙下是功○外行於禮是德○自 | 平等是德○念念無滯○常見本性○眞實妙用○ | 功德在法身中○不在修福○師又曰見性是功○ | 僧布施設齋○名為求福○不可將福便為功德○ | 勿疑先聖之言○武帝心邪○不知正法○造寺度 | 弟子未達此理○願和尙為說○師曰實無功德○ | 度僧○布施設齋○有何功德○達摩言實無功德 | 弟子聞達摩初化梁武帝○帝問云○朕一生造寺 | 所說○可不是達摩大師宗旨乎○師曰是○公曰 | 說○師曰有疑卽問○吾當為說○韋公曰○和尙 | 法○實不可思議○今有少疑○願大慈悲特為解 | 座○同官僚士庶肅容再拜問曰○弟子聞和尙說 | 一日韋刺史為師設大會齋○齋訖○刺史請師陞 | 疑問品第三 | 六祖大師法寶壇經 |
| 性○悉皆禮拜○俱歎善哉○唱言普願法界衆生 | 方○不作此修○如何到彼○大衆聞說○了然見 | 除○地獄等罪○一時消滅○內外明徹○不異西 | 六門清淨○能破六欲諸天○自性內照○三毒即 | 魚龍絕○自心地上覺性如來○放大光明○外照 | 去邪心○海水竭○煩惱無○波浪滅○毒害忘○ | 識○常行十善○天堂便至○除人我○須彌倒○ | 塵勞是魚鼈○貪嗔是地獄○愚癡是畜生○善知 | 海水○煩惱是波浪○毒害是惡龍○虛妄是鬼神 | 淨即釋迦○平直即彌陀○人我是須彌○邪心是 | 覺即是佛○慈悲即是觀音○喜捨名為勢至○能 | 向性中作○莫向身外求○自性迷即衆生○自性 | 在○性去王無○性在身心存○性去身心壞○佛 | 意門○心是地○性是王○王居心地上○性在王 | 自色身是城○眼耳鼻舌是門○外有五門○內有 | 悲○便現西方○普令得見○師言○大衆○世人 | 頂禮云○若此處見○何須更願往生○願和尚慈 | 人移西方剎那間○目前便見○各願見否○衆皆 | 那○不悟念佛求生○路遙如何得達○惠能與諸 | 何佛即來迎請○若悟無生頓法○見西方只在剎 | 使君但行十善○何須更願往生○不斷十惡之心 | 念念見性○常行平直○到如彈指○便覩彌陀○ | 先除十惡○即行十萬○後除八邪○乃過八千○ | 若懷不善之心○念佛往生難到○今勸善知識○ | 恆安樂○使君心地但無不善○西方去此不遙○ | 願東願西○悟人在處一般○所以佛言隨所住處 | 佛求生何國○凡愚不了自性○不識身中淨土○ | 東方人造罪○念佛求生西方○西方人造罪○念 | 人○但心淨卽無罪○雖西方人○心不淨亦有僽 | 其心○所以佛言隨其心淨卽佛土淨○使君東方 | 殊○見有遲疾○迷人念佛求生於彼○悟人自淨 |
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二○ ○五年二月十日 |
僽 | 女○各得開悟○信受奉行○ | 衆若有疑○却來相問○時刺史官僚在會善男信 | 直成佛道○法不相待○衆人且散○吾歸曹溪○ | 師復曰○善知識○總須依偈修行○見取自性○ | ○ | 何勞向外求玄○聽說依此修行○天堂只在目前 | 日用常行饒益○成道非由施錢○菩提只向心覓 | 逆耳必是忠言○改過必生智慧○護短心內非賢 | 若能鑽木取火○淤泥定生紅蓮○苦口的是良藥 | 義則上下相憐○讓則尊卑和睦○忍則衆惡無喧 | 心平何勞持戒○行直何用修禪○恩則親養父母 | 頌曰 | 同處無別○若不作此修○剃髮出家○於道何益 | 師言○吾與大衆說無相頌○但依此修○常與吾 | 性西方○韋公又問在家如何修行○願為敎授○ | 在寺不修○如西方人心惡○但心淸淨○卽是自 | 家亦得○不由在寺○在家能行○如東方人心善 | 聞者一時悟解○師言○善知識○若欲修行○在 |
Chapter 3 -- Questions And Answers
One day Prefect Wai entertained the Patriarch and asked him to preach to a big gathering. At the end of the feast, Prefect Wai asked him to mount the pulpit. After bowing twice reverently, in company with other officials, scholars, and commoners, Prefect Wai said, "I have heard what Your Holiness Preached. It is really so deep that it is beyond our mind and speech, and I have certain doubts which I hope you will clear up for me." "If you have any doubts," replied the Patriarch, "please ask, and I will explain."
"What you preach are the fundamental principles taught by Bodhidharma, are they not?" "Yes," replied the Patriarch. "I was told," said Prefect Wai, "that at Bodhidharma's first interview with Emperor We of Liang, he was asked what merits the Emperor would get for the work of his life in building temples, allowing new monks to be ordained (royal consent was necessary at that time), giving alms and entertaining the Order; and his reply was that these would bring no merits at all. (Doing charity gain no merit, only meditation can) Now, I cannot understand why he gave such an answer. Will you please explain."
"These would bring no merits," replied the Patriarch. "Don't doubt the words of the Sage. Emperor Wu's mind was under an erroneous impression, and he did not know the orthodox teaching. Such deeds as building temples, allowing new monks to be ordained, giving alms and entertaining the Order will bring you only felicities, which should not be taken for merits. Merits are to be found within the Dharmakaya, and they have nothing to do with practices for attaining felicities."
The Patriarch went on, "Realization of the Essence of Mind is Kung, and equality is Tak (virtue). When our mental activity works without any impediment, so that we are in a position to know constantly the true state and the mysterious functioning of our own mind, we are said to have acquired Kung Tak (merits). Within, to keep the mind in a condescending mood is Kung; and without, to behave oneself according to propriety is Tak. That all things are the manifestation of the Essence of Mind is Kung, that the quintessence of mind is free from idle thoughts is Tak. Not to go astray from the Essence of Mind is kung, and not to pollute the mind in using it is Tak. If you seek for merits within the Dharmakaya, and do what I have just said, what you acquire will be real merits. He who works for merits does not slight others; and on all occasions he treats everyone with respect. He who is in the habit of looking down upon others has not got rid of the erroneous idea of a self, which indicates his lack of Kung. Because of his egotism and his habitual contempt for all others, he knows not the real essence of Mind; and this shows his lack of Tak. Learned Audience, when our mental activity works without interruption, then it is Kung; and when our mind functions in a straightforward manner, then it is Tak. To train our own mind is Kung, (how? by meditation) and to train our own body is Tak. Learned Audience, merits should be sought within the Essence of Mind and they cannot be acquired by alms giving, entertaining the monks etc. We should therefore distinguish between felicities and merits. There is nothing wrong in what our Patriarch said. It is Emperor Wu himself who did not know the true way."
Prefect Wai then asked the next question, "I notice that it is a common practice for monks and laymen to recite the name of Amitabha with the hope of being born in the Pure Land of the West. To clear up my doubts, will you please tell me whether it is possible for them to be born there or not?"
"Listen to me carefully, Sir," replied the Patriarch, "and I will explain. According to the Sutra spoken by the Bhagavat in shravasti City for leading people to the Pure Land of the west, it is quite clear that the Pure Land is not far from here, for the distance in mileage is 108,000, which really represent the 'ten evils' and 'eight errors' within us. To those of inferior mentality certainly it is far away, but to superior men we may say that it is quite near. Although the Dharma is uniform, men vary in their mentality. Because they differ from one another in their degree of enlightenment or ignorance, therefore some understand the Law quicker than others. While ignorant men recite the name of Amitabha and pray to be born in the Pure Land, the enlightened purify their mind, for, as the Buddha said, 'When the mind is pure, the Buddha Land is simultaneously pure.'
"Although you are a native of the East, if your mind is pure you are sinless. On the other hand, even if you were a native of the West an impure mind could not free you from sin. When the people of the East commit a sin, they recite the name of Amitabha and pray to be born in the West; but in the case of sinners who are natives of the West, where should they pray to be born? Ordinary men and ignorant people understand neither the Essence of Mind nor the Pure Land within themselves, (the Pure Land is the Mark on the forehead) so they wish to be born in the East or the West. But to the enlightened everywhere is the same. As the Buddha said, 'No matter where they happen to be, they are always happy and comfortable.'
"Sir, if your mind is free from evil, the West is not far from here; but difficult indeed it would be for one whose heart is impure to be born there by invoking Amitabha! (Chanting is the fourth class of cultivation.)
"Now, I advise you, Learned Audience, first to do away with the 'ten evils'; then we shall have traveled one hundred thousand miles. For the next step, do away with the 'eight errors', and this will mean another eight thousand miles traversed. If we can realise the Essence of Mind at all times and behave in a straight-forward manner on all occasions, in the twinkling of an eye we may reach the Pure Land and there see the Amitabha.
"If you only put into practice the ten good deeds, there would be no necessity for you to be born there. On the other hand, if you do not do away with the 'ten evils' in your mind, which Buddha will take you there? If you understand the Birth-less Doctrine (which puts an end to the cycle of birth and death) of the 'Sudden' School, it takes you only a moment to see the West. (by gazing at the nose tip) If you do not understand, how can you reach there by reciting the name of Amitabha, as the distance is so far?
"Now, how would you like it if I were to shift the Pure Land to your presence this very moment, so that all of you might see it?" The congregation made obeisance and replied, "If we might see the Pure Land here there would be no necessity for us to desire to be born there. Will Your Holiness kindly let us see it by having it removed here?"
The Patriarch said, " Sirs, this physical body of ours is a city. Our eyes, ears, nose, and tongue are the gates. There are five external gates, while the internal one is ideation. (sixth gate is the Mark) The mind is the ground. The Essence of Mind is the King who lives in the (Mark) domain of the mind. While the Essence of Mind is in, the King is in, and our body and mind exist. When the Essence of Mind is out, there is no King and our body and mind decay. (Study carefully the above sentences underlined.) We should work for Buddha-hood within the Essence of Mind, (inside us) and we should not look for it apart from ourselves. (like Buddha made of paper, cloth, metals, stones, wood etc) He who is kept in ignorance of his Essence of Mind is an ordinary being. He who is enlightened in his Essence of Mind is a Buddha. To be merciful is Avalokitesvara (one of the two principal Bodhisattvas of the Pure Land). To take pleasure in almsgiving is Mahasthama (the other Bodhisattva). Competence for a pure life is Sakyamuni (one of the titles of Gautama Buddha). Equality and straight forwardness is Amitabha. The idea of a self (Atma) or that of a being is Mount Meru. A depraved mind is the ocean. Klesa (defilement) is the billow. Wickedness is the evil dragon. Falsehood is the devil. The wearisome sense objects are the aquatic animals. Greed and hatred are the hells. Ignorance and infatuation are the brutes.
"Learned Audience, if you constantly perform the ten good deeds, paradise will appear to you at once. When you get rid of the idea of a self and that of a being, Mount Meru will topple. When the mind is no longer depraved, the ocean will be dried up. When you are free from Klesa, billows and waves (of the ocean of existence) will calm down. When wickedness is alien to you, fish and evil dragons will die out.
"Within the domain of our mind, there is a Tathagata of Enlightenment who sends forth a powerful light which illumines externally the six gates (of sensation) and purifies them. This light is strong enough to piece through the six Kama Heavens (heavens of desire); and when it is turned inwardly (nasal gaze) to the Essence of Mind, it eliminates at once the three poisonous elements, purges away our sins which might lead us to the hells or other evil realms, and enlightens us thoroughly within and without, so that we are no different from those born in the Pure Land of the West. Now, if we do not train ourselves up to this standard, how can we reach the Pure Land?"
Having heard what the Patriarch said, the congregation knew their Essence of Mind very clearly. They made obeisance and exclaimed in one voice, "Well done!" They also chanted, "May all the sentient beings of this Universe who have heard this sermon at once understand it intuitively."
The Patriarch added, "Learned Audience, those who wish to train themselves may do so at home. It is quite un-necessary for them to stay in monasteries. Those who train themselves at home may be likened unto a native of the East who is kind hearted, while those who stay in monasteries but neglect their work differ not from a native of the West who is evil in heart. So far as the mind is pure, it is the 'Western Pure Land of one's own Essence of Mind'."
Prefect Wai asked, "How should we train ourselves at home? Will you please teach us?"
The Patriarch replied, "I will give you a 'Formless' Stanza. If you put its teaching into practice, you will be in the same position as those who live with me permanently. On the other hand, if you do not practice it, what progress can you make in the spiritual path, even though you cut your hair and leave home for good? The stanza reads:--For a fair mind, observation of precepts (Sila) is unnecessary.--For straightforward behavior, practice in Dhyana (contemplation) may be dispensed with.--On the principle of gratefulness, we support our parents and serve them filially.--On the principle of righteousness, the superior and the inferior stand for each other (in time of need).--On the principle of mutual desire to please, the senior and the junior are on affectionate terms.--On the principle of forebearance, we do not quarrel even in the midst of a hostile crowd.--If we can persevere till fire can be obtained through rubbing a piece of wood.--Then the red lotus (the Buddha-nature) will shoot out from the black mire (the unenlightened state).--That which is of bitter taste is bound to be good medicine.--That which sounds unpleasant to the ear is certainly frank advice.--By amending our mistakes, we get wisdom.--By defending our faults, we betray an unsound mind.--In our daily life, we should always practice altruism,--But Buddha-hood is not to be attained by giving away money as charity.--Bodhi is to be found within our own mind.-- And there is no necessity to look for mysticism from without.--Hearers of this stanza who put its teaching into actual practice--Will find paradise in their very presence."
The Patriarch added, "Learned Audience, all of you should put into practice what is taught in this stanza, so that you can realize the Essence of Mind and attain Buddha-hood directly. The Dharma waits for no one. I am going back to Tso Kai, so the assembly may now break up. If you have any questions, you may come there to put them."
At this juncture Prefect Wai, the government officials, pious men, and devout ladies who were present were all enlightened. Faithfully they accepted the teaching and put it into practice.
Edited on 8th June 2008