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上人：你們要聽真正的法；真正的法無說無談，應做如是觀，沒有什麼可說的，沒有什麼可談的。所以金山活佛就是那個老樣子，不是年輕的人；你們要是歡喜年輕人，就不要找金山活佛，就去找銀山活佛。那麼我給他〈編按：金山寺內牆上掛的金山活佛像〉說，「似相非相無所住；即法空法有何法？」
「似相非相無所住」：你看這個相不是好相，但是你不要著這個相；你著到這個相上，反而佛不是佛了。佛就是沒有相，所以他不垢不淨，吃邋遢東西也可以，吃乾淨東西也可以；他不生，不滅，不垢，不淨，不增，不減，得無所住；無所住，就是不要有執著。
「即法空法有何法」：就是在這個法上
，你就能把它看空了，有什麼可稀奇的？沒有什麼可稀奇的，不需要煩惱。你以心印心得到了，只要你自己覺得夠資格，可以了，不過也要真有所得。得到什麼呢？我也不知道。這是--
「三句六句無一句」：一句也沒有了。
「召眾趁眾復喚之」：召眾，把大家召來了；趁眾，又把大家攆走了；攆走又把大家又叫回來了，復喚之。這是幹什麼呢？這豈不是無事找事幹嗎？豈不不怕麻煩嗎？可是你要明白了，這個就是了。這是頭兩句，下面這一句說--
「什麼什麼破妄執」：什麼什麼，我們
人都要講「什麼」；一見到什麼，就「什麼？什麼？什麼？什麼？」其實也找不著個什麼。「什麼？」「我怎麼知道什麼？」「你知道問我幹什麼；我要是知道，我怎麼會告訴你？」但有言說，都無實義；說出來的，什麼也沒有什麼。所以說念佛是誰，念佛是誰？怎麼知道是誰？怎麼知道這個「誰」，是個鬼，是個佛？可是不知道，就用這一種以毒攻毒的方法，來找這個真的。妄盡，真就窮了，所以說「什麼、什麼」，幹什麼呢？就是「破妄執」，破我們的這一種妄想執著；這個要是破了，你說有什麼？本來無一物，何處惹塵埃？什麼也沒有了，也不要問，所以下邊那一句說--
「善哉善哉返本來」：你好得很，好得很 ！返本來，就返本還原了。
「何不早說時末至」：這個妙法，你為什麼不早一點說呢？時未至，沒到時候呢！時候到了才可以說的；不到時候不能說，這是錯了時候。機緣不成熟，你要說，也是不對機的，所以一定要等到成熟的時候說。所以，何不早說時未至--時候還未到呢！
「機緣成熟暢所懷」：到機緣成熟的時候，就和盤托出，大家都明白了，彼此開誠佈公，毫不保留的。
「古今祖師真多事」：古今的祖師，根本就是在那兒沒有事情找事情幹，多餘的。又可以說，他們教化眾生的事情太多了，所以說--
「弗辭勞苦與麻煩」：他們也不怕什麼勞苦，也不怕什麼麻煩，就是在這個沒有希望中，他們希望來救眾生；不能度的他也要度
，做不到的他也要做。這是知其不可而強為之，知道沒有什麼希望，他還要去做，還要不捨棄眾生，教化眾生，希望在海裏撈出一條針來，希望沙裏能澄出金子來。
這大約是祖師和佛的教化眾生的一個意思，是不是這樣子，我不過以凡夫測聖志，對你們說一說。你們聽見了我所說的話，覺得是道則進，非道則退；對的
，你們照著去做，不對的，算我沒說，你們也沒聽。
〈「三十七世雲巖曇晟禪師」文完〉
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Venerable Master: You
all should listen to the genuine Dharma. There is nothing to
say and nothing to discuss. One should contemplate thus.
Nothing can be said or talked about. The Living Buddha of
Gold Mountain was an old man, not a young one. If you prefer
young people, don't look for the Living Buddha of Gold
Mountain; you can seek the Living Buddha of Silver Mountain.
I wrote a verse for him [Note: A photograph of the Living
Buddha of Gold Mountain was hanging on the wall of Gold
Mountain Monastery]: "What seems like appearances really are
not; they have no dwelling. In the midst of dharmas, empty
them out; then what dharmas could there be?"
"What seems like appearances really are
not; they have no dwelling." The appearances you see are not
good appearances; don't get attached to them. If you do,
then the Buddha is no longer the Buddha. The Buddha has no
appearance, and thus he is neither defiled nor pure; he can
eat dirty things or clean things. He is not produced, not
destroyed, not defiled, not pure, not increasing, and not
decreasing. He has attained the state of not dwelling, that
is, of not having any attachments.
"In the midst of dharmas, empty them out;
then what dharmas could there be?" Right within dharmas, see
them as empty. What's so special about them? They are no big
deal, nothing to get upset about. Once you attain the state
of the mind sealing the mind, then as long as you yourself
feel qualified, it's okay. However, you must truly attain
it. Attain what? I don't know either. This is: "Three
sentences, six sentences, not a single sentence."
He summoned, dismissed, and
summoned the assembly again. After he summoned
them, he drove them away, and then called them back again.
What was he up to? Wasn't he stirring up trouble for no
reason? Wasn't he making a hassle just for the sake of it?
However, if you understand, then this is just where it's at.
Those are the first two lines. The next line says:
What is it? What is it? Break false attachments.
People all like to ask, "What is it?" Whenever they see
something, they say, "What is it? What is it? " Actually, it
is nothing. "What is it?" "How do I know?" "If you knew, why
would you ask me? If I knew, why would I tell you? " There
are words, but they have no real meaning. Once they are
spoken, there is nothing to them. That's why we say, "Who is
mindful of the Buddha? Who is mindful of the Buddha?" How do
we know who it is? How do we know if it's a ghost or a
Buddha? Although we don't know, we use this method of
"fighting poison with poison" in order to find what is true.
When the false ceases, the true is gone as well. That's why
we say, "What is it? What is it?" What are we doing? We are
breaking our false attachments, the attachments of our false
thinking. Once we break them, what is left? Originally there
is nothing; where can the dust alight? Since there is
nothing at all, there's no need to ask So the next line
says: Good indeed! Good indeed! You are
terrific! You're wonderful! You've returned to the
origin.
Why didn't you speak earlier?
Why didn't you speak this wonderful Dharma earlier?
The time wasn't right. It was not time yet.
It can only be spoken when the time comes. If you speak
before the time comes, you are speaking at the wrong time.
If you speak when the conditions aren't ripe, then it
doesn't fit the situation. You have to wait till the time is
right to speak
When conditions ripened, he held
nothing back. When the conditions were ripe, he
shared everything he knew, and everyone understood. He laid
it all out in the open, holding nothing back.
Patriarchs past and present are
truly busy. Patriarchs of the past and present
basically have nothing to do, so they look for something to
occupy their time. Another way to explain it is to say that
they are extremely busy teaching and transforming living
beings.
Never shirking toil, suffering,
or trouble. They were not intimidated by toil or
hassle. In the most hopeless situation, they strove to save
living beings. They wanted to save even those who could not
be saved, and to accomplish impossible tasks. They insisted
on doing what could not be done. Even though they knew it
was hopeless, they still went ahead, not forsaking living
beings. They taught and transformed living beings, hoping to
accomplish what was as difficult as finding a needle in a
haystack or panning for gold in the sand.
This is probably how it is when the
Buddhas and Bodhisattvas teach and transform living beings.
Is it really the case? I'm merely giving you an explanation
from the perspective of an ordinary person who cannot fathom
the realm of sages. If you think my explanation accords with
the Way, then advance upon it. Otherwise, retreat from it.
If it is correct, then follow it. If it is wrong, then just
consider that I didn't say it and you didn't hear it.
(The End)
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