圓悟佛果禪師語錄 13.8

13.8

師云：「即恁麼便承當，擔荷得去，可以籠罩古今，乾坤大地透頂透底，淨裸裸赤灑灑。要且不是爾見聞覺知、色聲香味觸，盡乾坤大地，只是箇真實人體，說什麼見聞覺知？纔跨門來，已是兩手分付，更無纖毫遺漏。須知向上一路不立文字語言，既不立文字語言，如何明得？所以道：『路逢達道人，不將語默對。』又云：『相逢不拈出，舉意便知有。』也須是徹骨徹髓、信得極見得徹，然後盡十方世界，只在一絲毫頭上明得；其或滯於知見，便有佛有祖，所以却入建化門中葛藤露布。祖師西來不立文字，直指人心見性成佛，只論直指人心，要須是其中人始得；若立語句，以至百千萬億方便，其意只是與人解粘去縛，令教淨裸裸地輝騰今古，實無許多般計校。豈不見，五洩參石頭問云：『一言相契即住，不契即去。』石頭不顧，五洩乃拂袖便行，出至三門，石頭乃喚云：『闍黎。』洩回首，頭云：『從生至老，只是這箇，更回頭轉腦作什麼？』洩從此有省。若是山僧，當時不須喚他，從他擔板蹉却一生；只為慈悲落草，以至如此。只如諸人，坐立儼然，從生至老，只是這箇，更疑什麼？所以云：『參禪須是鐵漢，著手心頭便判，直趣無上菩提，一切是非莫管。』須是一念不生、前後際斷，纔敲磕便見，更待他人喚作什麼？直是打成一片，如水入水、如金博金。古人既恁麼，只如向長老口上聽取，且道：有實法？無實法？若有實法則成繫綴人；若無，從上來立許多方便門作麼？只教諸人見性。若真見自性，豈干他見聞覺知、思量擬議？如東寺會禪師道化荊湖，有崔郡相國出鎮湖南，師因目疾次，崔乃問曰：『如何是宗乘中事？』師云：『見性成佛。』崔云：『爭奈患眼何？』師云：『見性非眼，赤眼何咎？』且道：見性既非眼，且將什麼見？聞性亦非耳，且道：將什麼聞？乃至鼻嗅香、舌了味、身覺觸、意攀緣，一一皆然。若向這裏明得，至於一切處悉皆明得。所以雪峯和尚道：『盡大地是箇解脫門，把手拽，不肯入。』又云：『盡大地撮來如粟米粒大。拋向面前，漆桶不會。打鼓普請看，更有甚玄妙見聞覺知？』若爾，方能心境一如，也無能、也無所，唯一自心，更無他物。若是得底人，終不言我知我會，遇飯喫飯、遇茶喫茶，終日只守閑閑地，蓋他胸中無許多波吒計校，所以道：『心若無事，萬法一如，無得無失。』終日只履踐此一片田地，凡有來問，只將此事一時截斷，所以道：『見須實見，悟須實悟。』古人云：『百尺竿頭作伎倆未嶮，向衲衣下不明大事，失却人身始是嶮。』既如是，豈可不明心達本，一切萬緣一齊放下，棄却知見解會，令教如木石瓦礫相似？及到大安穩休歇之地，然後一波纔動萬波隨，而初無動靜等相。蓋他得底人，終日以無所得心，修無所得行，行雖與人同，而常與人異。只為此一片田地打揲得盡淨，一切會同脫體無礙，豈是小了底事，直須用作事始得。」

The Master said: 'If you take it up just like this and shoulder the burden, you can encompass past and present; the universe and great earth will be penetrated through top and bottom, stark naked and cleanly bare. And yet this is not your seeing, hearing, awareness, or knowing, nor form, sound, smell, taste, or touch; the entire universe and great earth is simply the body of the true person—why talk of seeing, hearing, awareness, and knowing? The moment you step through the gate, it has already been handed over with both hands, without the slightest omission. You must know that the transcendent path does not establish words or speech; yet since it does not establish words or speech, how can it be made clear? Therefore it is said: "Meeting a person who has attained the Way on the road, do not face them with speech or silence." And it is also said: "Meeting together, do not bring it out; as soon as a thought arises, one already knows it is there." You must also penetrate to the bones and marrow, have utter faith and clear seeing, and only then will you make it clear in all the worlds of the ten directions upon the tip of a single hair. If you are obstructed by views and knowledge, there will be buddhas and patriarchs, which is why one enters the vines and entanglement of the gate of establishing conversion. When the Patriarch came from the West, he did not establish words, but pointed directly to the human mind to see one's nature and become a buddha; discussing direct pointing to the human mind requires someone of that caliber to begin with. If phrases and statements are established, even up to hundreds of thousands of billions of skillful means, their intention is solely to untie entanglements and release bonds for people, causing them to be stark naked and shine brilliantly throughout past and present, with truly none of these varied calculations. Do you not see: when Wuxie visited Shitou, he asked: "If in a single word we harmonize, I shall stay; if not, I shall leave." Shitou paid him no heed; Wuxie then shook his sleeves and walked off. When he reached the triple gate, Shitou called out to him: "Acārya!" Wuxie turned his head, and Shitou said: "From birth to old age it is just this; why turn your head and twist your brain again?" At this Wuxie had an awakening. Were it this mountain monk, I would not have called to him then; I would have let him bear his board and miss an entire lifetime. It was only out of compassion trailing in the weeds that [Shitou] acted thus. Just as all of you here, sitting and standing solemnly: from birth to old age it is just this; what more do you doubt? Therefore it is said: "To practice Chan one must be an iron fellow; when taking action, make the decision right in the heart; head straight for unsurpassed bodhi and pay no mind to any right or wrong." You must have no thoughts arising and have the front and back limits severed; as soon as struck, you immediately see—why wait for someone else to call out to you? Truly it is hammered into a single whole, like water poured into water, like gold traded for gold. Since the ancients were like this, when you listen from the mouths of the elders, tell me: is there a real Dharma? Is there no real Dharma? If there is a real Dharma, it binds people; if there is not, why have they established so many gates of skillful means from times past? It is only to make everyone see their nature. If you truly see your own nature, what does it have to do with seeing, hearing, awareness, knowing, thinking, and deliberation? When Chan Master Hui of Dongsi was teaching and transforming the Jing-Hu region, Chancellor Cui went out to govern Hunan. While the Master was afflicted with an eye ailment, Cui asked: "What is the matter of the lineage vehicle?" The Master said: "Seeing one's nature and becoming a buddha." Cui said: "What can be done about your afflicted eyes?" The Master said: "Seeing nature is not the eyes; what fault is there in red eyes?" Now tell me: since seeing nature is not the eyes, what do you see with? Hearing nature is also not the ears; tell me, what do you hear with? And so it is with the nose smelling scents, the tongue discerning tastes, the body feeling tangibles, and the mind grasping objects—every single one is like this. If you make it clear here, you will make it clear everywhere. Therefore Master Xuefeng said: "The entire great earth is a gate of liberation, but pulling you by the hand, you refuse to enter." He also said: "Gather up the entire great earth and it is the size of a millet grain. Hurled in front of your faces, you black lacquer buckets do not understand. Strike the drum and summon everyone for general labor to look; what other mysterious and wondrous seeing, hearing, awareness, or knowing is there?" Only in this way can mind and environment be as one, with neither subject nor object, only the one self-mind, with no other thing besides. A person who has attained it never says "I know" or "I understand"; meeting rice, they eat rice; meeting tea, they drink tea; all day long they just abide in leisurely rest, because in their chest there are none of these turbulent calculations. Therefore it is said: "If the mind has no concerns, the ten thousand dharmas are as one, without gain and without loss." All day long, simply tread this single plot of land; whenever anyone comes with questions, just sever this matter in a single instant. Therefore it is said: "Seeing must be true seeing; awakening must be true awakening." An ancient said: "Performing tricks atop a hundred-foot pole is not yet dangerous; failing to clarify the great matter beneath the monk's robes and losing the human body—that is what is truly dangerous." Since it is like this, how could one not clarify the mind and penetrate the origin, letting go of all ten thousand conditions at once, casting aside views, knowledge, understanding, and comprehension, making oneself like wood, stone, tiles, and rubble? When you reach the place of great peace and resting, then as soon as a single wave moves, ten thousand waves follow, yet originally there are no marks of motion or stillness. Those who have attained it, throughout the day, with a mind of non-attainment, cultivate practices of non-attainment; though their conduct is the same as other people, it is constantly different from other people. It is only because this single plot of land has been cleared and swept completely clean; all is harmoniously unified and the whole body is unhindered. How could this be a small matter? You must genuinely apply yourself to the task to attain it.'