圓悟佛果禪師語錄 14.4

14.4

克勤自出峽止訥堂，唯念茲在茲，相從者多不告倦，所謂利他乃自利也。要須根本明徹，理地精至，純一無雜；纔有是非，紛然失心。若踏王脈，諸天捧華無路，魔外潛覷不見，深深海底行，高高峯頂立始得，不驚群動眾，謂之平常心本源天真自性也。雖居千萬人中，如無一人相似，此豈麁浮識想利智聰慧所能測哉？示諭：綿密無間寂照同時，歲月悠久打成一片而根本愈牢。密密作用，誠無出此。應當當處全真，則彼我遐邇；觸處皆渠，剎剎塵塵皆在自己大圓鏡中，愈綿愈密，則愈能轉換也。故雲門道：「直得乾坤大地無纖毫過患，猶為轉句，不見一色，始是半提。直得如此，更須知有全提時節始得。」所以德山棒、臨濟喝，皆徹證無生，透頂透底，融通自在，到大用現前處，方能出沒欲人全身擔荷外，退守文殊普賢大人境界。巖頭道：「他得底人，只守閑閑地，二六時中無欲無依，自然超諸三昧。」德山亦云：「汝但無事於心，於心無事，則虛而靈、寂而照；若毫端許言本末者，皆為自欺。」此既已明，當須履踐，但只退步愈退愈明，愈不會愈有力量，異念纔起、擬心纔生，即猛自割斷令不相續，則智照洞然，步步踏實地，豈有高低憎愛達順揀擇於其間哉？無明習氣旋起旋消，悠久間自無力能擾人也。

Ever since Keqin left the gorges and resided at Notang, I have kept only this in mind at all times. Those who followed me mostly did not speak of weariness; what is called benefiting others is precisely benefiting oneself. One must have the root clearly penetrated, the ground of principle refined to the utmost, and be pure and unmixed. As soon as right and wrong arise, the mind is chaotically lost. If you tread the royal path, the gods find no way to offer flowers, and māras and non-Buddhists cannot secretly peer at you; you must walk the deepest ocean bottom and stand on the highest peak before it counts, without alarming the crowds or stirring the multitude—this is called the ordinary mind, the original source, the natural true self-nature. Though dwelling among tens of thousands of people, it is as if there were not a single person like you. How could this be measured by crude, floating thoughts of consciousness or sharp-witted cleverness? Your letter says: continuous and uninterrupted, stillness and illumination at the same time; as months and years pass, it fuses into a seamless whole and the root becomes ever firmer. For intimate functioning, truly nothing surpasses this. You should realize complete reality right where you are, and other and self, far and near, will vanish; wherever you touch is him, and every land and every dust mote is within your own great round mirror: the more continuous and intimate it is, the more you are able to transform. Therefore Yunmen said: ‘Even if you reach the state where the great earth and universe are without the slightest defect, it is still a transitional phrase; not seeing a single form is only half the presentation. Even if you reach this, you still must know there is a time for the full presentation.’ Therefore the staff of Deshan and the shout of Linji both thoroughly realize no-birth, penetrating from crown to base, flowing freely with sovereign ease; only upon reaching the point where the great function appears before them can they appear and disappear. Apart from wanting people to shoulder it with their whole body, they withdraw to abide in the realm of great persons like Mañjuśrī and Samantabhadra. Yantou said: ‘Those who have attained it simply keep to leisure; during the twelve periods of the day, without desire and without dependence, they naturally transcend all samādhis.’ Deshan also said: ‘You need only have no concerns in your mind, and your mind without concerns, and it will be empty yet numinous, still yet illuminating. If you speak of roots and branches to the breadth of a hairsbreadth, you are entirely deceiving yourself.’ Having already understood this, you must put it into practice. Just step back: the more you step back, the clearer it becomes; the less you understand, the more strength you have. The moment a divergent thought arises or a deliberating mind is born, vigorously cut it off yourself so that it does not continue. Then the illumination of wisdom will be brilliantly clear, and you will tread on solid ground at every step. How could there be high or low, hate or love, smooth or contrary, or selection in between? The habit-energies of ignorance arise and perish in an instant; over a long time, they naturally have no power to disturb you.