17Case 17
問：「如何是三眼國土？」師云：「我共儞入淨妙國土中，著清淨衣，說法身佛；又入無差別國土中，著無差別衣，說報身佛；又入解脫國土中，著光明衣，說化身佛。此三眼國土，皆是依變。約經論家，取法身為根本，報、化二身為用。山僧見處，法身即不解說法。所以古人云：『身依義立，土據體論。』法性身、法性土，明知是建立之法，依通國土，空拳黃葉用誑小兒，蒺藜夌刺，枯骨上覓什麼汁？心外無法，內亦不可得，求什麼物？爾諸方言：『道有修、有證。』莫錯！設有修得者，皆是生死業。爾言「六度萬行齊修」，我見皆是造業。求佛、求法，即是造地獄業；求菩薩亦是造業；看經、看教亦是造業。佛與祖師是無事人，所以有漏有為、無漏無為，為清淨業。有一般瞎禿子，飽喫飯了，便坐禪觀行，把捉念漏不令放起，厭喧求靜，是外道法。祖師云：『爾若住心看靜，舉心外照、攝心內澄、凝心入定，如是之流皆是造作。』是爾如今與麼聽法底人，作麼生擬修他、證他、莊嚴他？渠且不是修底物、不是莊嚴得底物。若教他莊嚴，一切物即莊嚴得。爾且莫錯。道流！爾取這一般老師口裏語為是真道，是善知識不思議，「我是凡夫心，不敢測度他老宿」。瞎屢生！爾一生秖作這箇見解，辜負這一雙眼，冷噤噤地，如凍凌上驢駒相似。「我不敢毀善知識，怕生口業。」道流！夫大善知識始敢毀佛毀祖、是非天下、排斥三藏教、罵辱諸小兒、向逆順中覓人。所以我於十二年中求一箇業性，如芥子許不可得。若似新婦子禪師，便即怕趁出院，不與飯喫，不安不樂。自古先輩，到處人不信，被遞出始知是貴。若到處人盡肯，堪作什麼？所以師子一吼，野干腦裂。道流！諸方說有道可修、有法可證，爾說證何法？修何道？爾今用處，欠少什麼物？修補何處？後生小阿師不會，便即信這般野狐精魅，許他說事繫縛人，言「道理行相應、護惜三業始得成佛」，如此說者如春細雨。古人云：『路逢達道人，第一莫向道。』所以言：「若人修道道不行，萬般邪境競頭生，智劍出來無一物，明頭未顯暗頭明。」所以古人云：『平常心是道。』大德！覓什麼物？現今目前聽法無依道人，歷歷地分明，未曾欠少。爾若欲得與祖佛不別，但如是見，不用疑誤。爾心心不異，名之活祖。心若有異，則性相別；心不異故，即性相不別。」
A monk asked, "What is the land of the three eyes?"
Linji said, "You and I enter the pure and marvelous land. We put on clean robes and preach the dharma-body Buddha. Then we enter the land of no distinctions, put on robes of no distinction, and preach the reward-body Buddha. Then we enter the land of liberation, put on robes of light, and preach the transformation-body Buddha. All three of these lands are mere shifts and projections. The scholars of the sutras and treatises take the dharma-body as the root, the reward-body and transformation-body as its functions. The way I see it, the dharma-body can't preach a word. That's why the old masters said, 'The body is set up to fit the meaning; the land is discussed by way of the substance.' Dharma-nature body, dharma-nature land: get it straight, these are constructs, made-up things, lands you reach only by inference. An empty fist, a yellow leaf, waved to quiet a crying child. What juice do you think you'll squeeze from dry bones in a thorn patch? There's no dharma outside the mind, and you can't grasp it inside either. So what are you hunting for?
"Everywhere you people say, 'There's practice, there's attainment.' Don't fool yourselves. Even if you attain something by practice, it's all karma that keeps you spinning through birth and death. You say, 'Cultivate the six perfections and the ten thousand practices, every one.' I say it's all just making karma. Chasing Buddha, chasing the dharma is making the karma of hell. Chasing bodhisattvahood, more karma. Studying the sutras, studying the teachings, more karma. The Buddha and the patriarchs were people with nothing to do. Whatever they did, leaking and conditioned or unleaking and unconditioned, was clean and pure activity.
"There's a breed of bald-headed fools who, stuffed full after a big meal, sit down to meditate and contemplate, clamping the flow of thoughts and letting none rise, fleeing noise and craving quiet. That's an outsider's path. A patriarch said, 'If you fix the mind to stare at stillness, raise the mind to shine outward, gather the mind to settle it inward, freeze the mind to enter samadhi, every one of these is contrivance.' This very person listening to my teaching right now, how do you plan to cultivate him, attain him, dress him up? He's nothing you can cultivate, nothing you can dress up. If you could dress him up, then anything at all could be dressed up. Don't get this wrong.
"Followers of the Way, you take the words spilling from these old teachers' mouths to be the true Way. 'These are wise friends past all understanding,' you say. 'I'm only an ordinary mind. I wouldn't dare measure such venerable elders.' Blind idiots! You spend your whole life on this one view, betraying the pair of eyes in your head, shivering and tongue-tied like a donkey foal on the ice. 'I wouldn't dare slander a wise friend; I fear the karma of the mouth.' Followers of the Way, it's the great wise friend who dares to slander the Buddha and slander the patriarchs, to call the whole world right or wrong, to throw out the three baskets of scripture, to curse the lot of you children, to seek the real person in the thick of going-along and going-against. That's why in twelve years of searching I never found a single karmic nature, not even a mustard seed's worth. The bridelike Chan masters live in terror of being run out of the monastery, denied their meals, left uneasy and unhappy. Since ancient times, wherever the elders went people didn't believe them. Once they were driven out of town, then their worth was known. If everyone everywhere approved of you, what good would you be? That's why when the lion roars, the jackal's brains split open.
"Followers of the Way, everywhere they say there's a Way to practice, a dharma to attain. What dharma do you say you attain? What Way do you practice? In your functioning right now, what are you missing? What needs mending? Young monks who don't understand fall for these fox-spirits, who let them tie people up in knots, telling them, 'Match your conduct to the principle, guard and cherish the three kinds of action, only then can you become a Buddha.' People who talk like that are thick as spring drizzle. An old master said, 'Meet a man of the Way on the road, and whatever you do, don't greet him with the Way.' And so it's said: when a man practices the Way, the Way doesn't move, and a thousand twisted scenes race up to meet him; but draw the sword of wisdom and there's nothing there. Before the bright side even shows, the dark side is already glowing. That's why the old master said, 'Ordinary mind is the Way.'
"Worthy ones, what are you hunting for? The Way-follower listening to my teaching right now, leaning on nothing, is right here, plain as day, lacking nothing. If you want to be no different from the Buddha and the patriarchs, just see it like this and don't second-guess it. Your mind and mine, no difference: that's a living patriarch. Let the mind differ and nature and form split apart. No difference in mind, so nature and form don't split apart."