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卍新续藏第 63 册 No. 1224 诸方门人参问语录 No. 1224 诸方门人参问语录卷下(合上顿悟要论) 师初至江西参马祖。祖问从何处来。曰越州大云寺来。祖曰来此拟须何事。曰来求佛法。祖曰。自家宝藏不顾。抛家散走作什么。我这里一物也无。求什么佛法。师遂礼拜问曰。阿那个是慧海自家宝藏。祖曰即今问我者是汝宝藏。一切具足。更无欠少。使用自在。何假向外求觅。师于言下大悟。识自本心不由知觉。踊跃礼谢。师事六载。后以受业师年老。遽归奉养。乃晦迹藏用。外示痴讷。自撰顿悟入道要门论一卷。法门师侄玄晏窃出江外呈马祖。祖览讫谓众曰。越州有大珠圆明光透。自在无遮障处也。众中有知师姓朱者。迭相推识。结契来越上寻访依附。时号大珠和尚也(师讳慧海。建州人。依越大云寺道智和受业)。 师谓学徒曰。我不会禅。并无一法可示于人。故不劳汝久立。且自歇去。时学侣渐多。日夜叩激。事不得已随问随答。其辩无碍。 时有法师数人来谒曰。拟伸一问。师还对否。师曰。深潭月影任意撮么。问如何是佛。师曰清谭对面非佛而谁。众皆忙然。(法眼云。是即没交涉)良久。其僧又问。师说何法度人。师曰贫道未曾有一法度人。曰 现代汉语译本 师父最初到江西参拜马祖（Mazu，禅宗大师）。马祖问：‘你从哪里来？’ 师父回答：‘从越州（今浙江绍兴）大云寺来。’ 马祖说：‘你来这里打算做什么？’ 师父回答：‘来求佛法。’ 马祖说：‘你自家宝藏不去顾惜，抛家舍业到处乱跑做什么？我这里什么都没有，求什么佛法？’ 师父于是礼拜问道：‘哪个是慧海（师父的法名）的自家宝藏？’ 马祖说：‘现在问我的这个就是你的宝藏。一切都已具备，没有丝毫欠缺，使用起来完全自在，何必向外寻求？’ 师父在言下大悟，认识到自己的本心不是通过知觉而得来的，欢喜踊跃地礼谢。师父侍奉马祖六年。后来因为受业师（最初剃度的老师）年老，就赶回去奉养，于是隐姓埋名，韬光养晦，外表显得痴呆迟钝。自己撰写了《顿悟入道要门论》一卷。法门的师侄玄晏偷偷地拿到江外呈给马祖。马祖看完后对大家说：‘越州有大珠（指慧海）圆明光透，在任何地方都自在无遮障啊。’ 众人中有知道师父姓朱的，互相推举认识，结伴到越州寻访依附。当时人们称他为大珠和尚（师父名讳慧海，建州人，依止越州大云寺的道智和尚受业）。 师父对学徒们说：‘我不会禅，没有什么法可以开示给你们。所以不用劳烦你们久站，各自休息去吧。’当时学徒渐渐增多，日夜不停地请教，师父不得已就随问随答，辩才无碍。 当时有几位法师来拜访说：‘想请问一个问题，师父您会回答吗？’ 师父说：‘深潭中的月影，可以随意捞取吗？’ （法师）问：‘什么是佛？’ 师父说：‘清净的潭水对面，不是佛又是谁？’ 众人都茫然不解。（法眼禅师评论说：‘这样回答完全没有交涉。’） 过了很久，那位僧人又问：‘师父您说什么法来度人？’ 师父说：‘贫道我未曾用任何法来度人。’
English
English version The Master initially went to Jiangxi to visit Mazu (a Chan master). Mazu asked, 'Where do you come from?' The Master replied, 'I come from Dayun Temple in Yuezhou (present-day Shaoxing, Zhejiang).' Mazu said, 'What do you intend to do here?' The Master replied, 'I have come to seek the Buddha-dharma.' Mazu said, 'You neglect your own treasure and abandon your home to run around. What Buddha-dharma are you seeking here, where there is nothing?' The Master then bowed and asked, 'What is Huihai's (the Master's Dharma name) own treasure?' Mazu said, 'The one who is asking me now is your treasure. Everything is complete, lacking nothing. It is used freely. Why seek it externally?' The Master had a great awakening upon hearing this, realizing that his own mind is not obtained through perception, and joyfully bowed in gratitude. The Master served Mazu for six years. Later, because his initiating teacher (the teacher who first ordained him) was old, he hurried back to care for him, thus concealing his tracks and hiding his abilities, outwardly appearing foolish and dull. He himself wrote a volume of 'Treatise on the Essential Gate of Sudden Enlightenment to the Path'. Xuan Yan, a Dharma nephew of the Dharma gate, secretly took it outside Jiangxi and presented it to Mazu. After reading it, Mazu said to everyone, 'In Yuezhou, there is a great pearl (referring to Huihai) with round and bright light shining through, freely unobstructed everywhere.' Among the people, some knew that the Master's surname was Zhu, and they recommended each other to recognize him, forming a group to visit and rely on him in Yuezhou. At that time, people called him Great Pearl Monk (the Master's name was Huihai, a native of Jianzhou, who received ordination from Monk Daozhi of Dayun Temple in Yuezhou). The Master said to his disciples, 'I do not know Chan, and I have no Dharma to show to you. Therefore, there is no need for you to stand for long. Go and rest.' At that time, the number of disciples gradually increased, and they constantly asked questions day and night. The Master had no choice but to answer as questions arose, with unobstructed eloquence. At that time, several Dharma masters came to visit and said, 'We would like to ask a question. Will the Master answer?' The Master said, 'Can the moon's reflection in a deep pool be picked up at will?' (The Dharma master) asked, 'What is Buddha?' The Master said, 'Across the clear pool, who is it if not Buddha?' Everyone was bewildered. (Chan Master Fayan commented, 'Such an answer is completely irrelevant.') After a long time, that monk asked again, 'What Dharma does the Master speak to liberate people?' The Master said, 'This poor monk has never used any Dharma to liberate people.' --------------------------------------------------------------------------------
Chinese
禅师家浑如此。师却问曰。大德说何法度人。曰讲金刚般若经。师曰讲几座来。曰二十余座。师曰此经是阿谁说。僧抗声曰。禅师相弄。岂不知是佛说耶。师曰。若言如来有所说法。则为谤佛。是人不解我所说义。若言此经不是佛说。则是谤经。请大德说看。僧无对。师少顷又问。经云若以色见我。以音声求我。是人行邪道。不能见如来。大德且道。阿那个是如来。曰某甲到此却迷去。师曰。从来未悟。说什么却迷。僧曰请禅师为说。师曰。大德讲经二十余座。却不识如来。其僧再礼拜。愿垂开示。师曰。如来者。是诸法如义。何得忘却。曰是。是诸法如义。师曰大德是亦未是。曰。经文分明。那得未是。师曰大德如否。曰如。师曰木石如否。曰如。师曰大德如同木石如否。曰无二。师曰大德与木石何别。僧无对。乃叹云。此上人者难为酬对。良久却问。如何得大涅槃。师曰不造生死业。对曰如何是生死业。师曰求大涅槃是生死业。舍垢取净是生死业。有得有证是生死业。不脱对治门是生死业。曰云何即得解脱。师曰。本自无缚不用求解。直用直行是无等等。僧曰如禅师和尚者实谓希有。礼谢而去。 有行者问。即心即佛。那个是佛。师云。汝疑那个不是佛。指出看。无对。师曰。达即遍境是。不悟永乖疏。 现代汉语译本： 禅师的作风本来就是这样。禅师反问那位僧人：‘大德（指僧人，含有尊敬意味）用什么佛法来度化世人呢？’僧人回答：‘我讲解《金刚般若经》。’禅师问：‘已经讲了多少座了？’僧人说：‘二十多座了。’禅师说：‘这部经是谁说的？’僧人提高嗓门说：‘禅师您在取笑我吗？难道不知道是佛说的吗？’禅师说：‘如果说如来有所说法，那就是诽谤佛，这个人不理解我所说的真义。如果说这部经不是佛说的，那就是诽谤经。请大德说说看。’僧人无言以对。禅师过了一会儿又问：‘经中说，如果用外貌来看我，用声音来求我，这个人就是在行邪道，不能见到如来。大德说说看，哪个是如来？’僧人说：‘我到这里反而迷惑了。’禅师说：‘从来没有领悟，说什么迷惑？’僧人说：‘请禅师为我解说。’禅师说：‘大德讲经二十多座，却不认识如来。’僧人再次礼拜，希望禅师开示。禅师说：‘如来，就是诸法如义（一切事物的真实本性）。为什么忘记了呢？’僧人说：‘是，是诸法如义。’禅师说：‘大德说的是，但也不完全是。’僧人说：‘经文说得清清楚楚，怎么说不完全是呢？’禅师问：‘大德如吗？’僧人说：‘如。’禅师问：‘木头石头如吗？’僧人说：‘如。’禅师问：‘大德和木头石头一样如吗？’僧人说：‘没有差别。’禅师说：‘大德和木头石头有什么区别？’僧人无言以对，感叹道：‘这位上人（指禅师）真难应对。’过了很久，又问：‘如何才能得到大涅槃（佛教的最高境界，指脱离生死轮回）？’禅师说：‘不造作生死的业。’僧人问：‘什么是生死的业？’禅师说：‘求大涅槃就是生死的业，舍弃污垢而取清净就是生死的业，有所得有所证就是生死的业，不脱离对治之法就是生死的业。’僧人问：‘怎样才能解脱？’禅师说：‘本来就没有束缚，不用求解脱。直接用心，直接行动，就是无等等（无与伦比）。’僧人说：‘像禅师和尚您这样的人，真是太稀有了。’然后礼拜感谢，离开了。 有位行者问：‘即心即佛（心就是佛），哪个是佛？’禅师说：‘你怀疑哪个不是佛，指出来看看。’行者无言以对。禅师说：‘领悟了，就遍地都是；不领悟，就永远疏远。’
English
English version: That's how Zen masters usually are. The Zen master then asked the monk: 'What Dharma (Buddhist teachings) do you, virtuous one (a respectful term for monks), use to liberate people?' The monk replied: 'I lecture on the Diamond Sutra (Vajracchedika Prajnaparamita Sutra).' The Zen master asked: 'How many lectures have you given?' The monk said: 'More than twenty.' The Zen master said: 'Who spoke this Sutra?' The monk raised his voice and said: 'Are you making fun of me, Zen master? Don't you know it was spoken by the Buddha (enlightened one)?' The Zen master said: 'If you say that the Tathagata (another name for the Buddha) has spoken any Dharma, that is slandering the Buddha, because that person does not understand the meaning of what I say. If you say that this Sutra was not spoken by the Buddha, that is slandering the Sutra. Please, virtuous one, tell me what you think.' The monk was speechless. After a while, the Zen master asked again: 'The Sutra says, 'If one sees me through form, or seeks me through sound, that person is walking a false path and cannot see the Tathagata.' Virtuous one, tell me, which one is the Tathagata?' The monk said: 'Coming here, I am confused.' The Zen master said: 'You have never been enlightened, so what are you talking about being confused?' The monk said: 'Please, Zen master, explain it to me.' The Zen master said: 'You have lectured on the Sutra more than twenty times, yet you do not recognize the Tathagata.' The monk bowed again, hoping for the Zen master's guidance. The Zen master said: 'The Tathagata is the suchness (true nature) of all dharmas (phenomena). Why have you forgotten that?' The monk said: 'Yes, it is the suchness of all dharmas.' The Zen master said: 'Virtuous one, you are right, but not entirely right.' The monk said: 'The Sutra is very clear, how can it not be entirely right?' The Zen master asked: 'Are you suchness?' The monk said: 'Suchness.' The Zen master asked: 'Are wood and stone suchness?' The monk said: 'Suchness.' The Zen master asked: 'Are you the same as wood and stone in suchness?' The monk said: 'There is no difference.' The Zen master said: 'What is the difference between you and wood and stone?' The monk was speechless and sighed: 'This superior person (referring to the Zen master) is difficult to answer.' After a long time, he asked again: 'How can one attain great Nirvana (the ultimate state of liberation in Buddhism)?' The Zen master said: 'By not creating the karma (actions that lead to consequences) of birth and death.' The monk asked: 'What is the karma of birth and death?' The Zen master said: 'Seeking great Nirvana is the karma of birth and death, abandoning defilement and grasping purity is the karma of birth and death, having attainment and having proof is the karma of birth and death, not escaping the gate of antidotes is the karma of birth and death.' The monk asked: 'How can one be liberated?' The Zen master said: 'Originally there was no bondage, so there is no need to seek liberation. Directly using the mind and directly acting is unequaled (beyond comparison).' The monk said: 'Someone like you, Zen master, is truly rare.' Then he bowed in gratitude and left. A practitioner asked: 'Mind is Buddha (the mind is the Buddha), which one is the Buddha?' The Zen master said: 'Which one do you doubt is not the Buddha? Point it out.' The practitioner was speechless. The Zen master said: 'If you realize it, it is everywhere; if you do not realize it, you will always be distant.' --------------------------------------------------------------------------------
Chinese
有律师法明谓师曰。禅师家多落空。师曰却是座主家多落空。法明大惊曰何得落空。师曰。经论是纸墨文字。纸墨文字者俱空。设于声上建立名句等法。无非是空。座主执滞教体。岂不落空。法明曰禅师落空否。师曰不落空。曰何却不落空。师曰。文字等皆从智慧而生。大用现前。那得落空。法明曰故知一法不达不名悉达。师曰。律师不唯落空。兼乃错用名言。法明作色问曰何处是错。师曰。律师未辨华竺之音。如何讲说。曰请禅师指出法明错处。师曰。岂不知悉达是梵语耶。律师虽省过。而心犹愤然。(具梵语萨婆曷剌他悉陀。中国翻云一切义成。旧云悉达多犹是讹略具语)又问曰。夫经律论是佛语。读诵依教奉行。何故不见性。师曰。如狂狗趁块。师子咬人。经律论是自性用。读诵者是性法。法明又曰。阿弥陀佛有父母及姓否。师曰。阿弥陀姓憍尸迦。父名月上。母名殊胜妙颜。曰出何教文。师曰出陀罗尼集。法明礼谢赞叹而退。 有三藏法师问。真如有变易否。师曰有变易。三藏曰禅师错也。师却问三藏有真如否。曰有。师曰。若无变易。决定是凡僧也。岂不闻。善知识者能回三毒为三聚净戒。回六识为六神通。回烦恼作菩提。回无明为大智。真如若无变易。三藏真是自然外道也。三藏曰若尔者真 现代汉语译本 有位律师法明对禅师说：‘禅师们大多落入空无。’禅师说：‘倒是讲经的座主们大多落入空无。’法明大惊，说：‘怎么会落入空无呢？’禅师说：‘经论是纸墨文字，纸墨文字都是空。即使在声音上建立名句等法，也无非是空。座主执着于教义的形式，岂不是落入空无？’法明说：‘禅师落入空无吗？’禅师说：‘不落入空无。’法明问：‘为什么不落入空无？’禅师说：‘文字等都从智慧而生，大用现前，怎么会落入空无？’法明说：‘所以说，一法不通达，就不能称为悉达（Siddhartha，一切义成）。’禅师说：‘律师不仅落入空无，还错误地使用名言。’法明变了脸色，问道：‘哪里错了？’禅师说：‘律师不辨别华（中国）竺（印度）的语音，如何讲说？’法明说：‘请禅师指出法明的错处。’禅师说：‘岂不知悉达（Siddhartha）是梵语吗？’律师虽然承认错误，但心中仍然愤愤不平。（梵语萨婆曷剌他悉陀（Sarvarthasiddha），中国翻译为一切义成，旧译悉达多（Siddhartha）还是讹略的说法）又问：‘经律论是佛语，读诵并依教奉行，为什么不见性？’禅师说：‘如同疯狗追逐土块，狮子咬人。经律论是自性的作用，读诵者是自性的法。’法明又问：‘阿弥陀佛（Amitabha）有父母及姓氏吗？’禅师说：‘阿弥陀佛姓憍尸迦（Kausika），父亲名叫月上，母亲名叫殊胜妙颜。’法明问：‘出自什么教文？’禅师说：‘出自《陀罗尼集》。’法明礼拜感谢赞叹后退下。 有位三藏法师问：‘真如（Tathata，如实）有变易吗？’禅师说：‘有变易。’三藏说：‘禅师错了。’禅师反问三藏：‘有真如吗？’三藏说：‘有。’禅师说：‘如果没有变易，那一定是凡夫僧。难道没听说过，善知识能回转三毒为三聚净戒，回转六识为六神通，回转烦恼作菩提，回转无明为大智。真如如果没有变易，三藏真是自然外道了。’三藏说：‘如果这样，真’