圓悟佛果禪師語錄 14.46

14.46

學道之要，在深根固蔕，於二六時中照了自己根脚，當未起念百不干懷時，圓融無際脫體虛凝，一切所為曾無疑間，謂之現成本分事；及至纔起一毫頭見解，欲承當作主宰，便落在陰界裏，被見聞覺知得失是非籠罩，半醉半醒打疊不辦。約實而論，但於鬧鬨鬨處管帶得行，如無一事相似，透頂透底直下圓成，了無形相，不廢功用，不妨作為，語默起倒，終不是別人；稍覺纖毫滯礙，悉是妄想，直教洒洒落落，如太虛空，如明鏡當臺，如杲日麗天，一動一靜，一去一來，不從外得，放教自由自在，不被法縛，不求法脫，盡始盡終打成一片，何處離佛法外，別有世法？離世法外，別有佛法？是故祖師直指人心，《金剛般若》貴人離相，譬如壯士屈伸臂頃，不借他力，如此省要，好長時自退步體究，令有箇落著諦實證悟之地，即是念念遍參無邊無量大善知識也。切切諦信，勉力作工夫，乃善也。

The essential point in learning the Way lies in deep roots and firm base, illumining your own footing throughout the twelve periods of the day. When not a single thought has arisen and you are unconcerned with anything, it is perfectly fused without boundary, completely empty and settled; all that is done is without the slightest doubt or gap, which is called the ready-made fundamental lot. When even the slightest hair of intellectual understanding arises, wishing to undertake and take charge, one immediately falls into the skandhas and realms, enveloped by seeing, hearing, perceiving, knowing, gain and loss, right and wrong, half drunk and half awake, unable to tidy oneself up. Speaking in terms of reality, simply maintain it amidst the noisy confusion as if there were nothing at all, penetrating top and bottom, directly completed, having no form whatsoever, not discarding function, not impeding action; whether speaking or silent, rising or falling, it is never someone else. If you feel the slightest stagnation or hindrance, it is all deluded thought. Make it thoroughly unconstrained, like great empty space, like a clear mirror on a stand, like the bright sun shining in the sky; in every movement and stillness, every coming and going, not obtained from outside, let it be free and unfettered, not bound by dharmas, not seeking liberation from dharmas, forging the beginning and the end into a single whole. Where outside of the Buddhadharma are there separate worldly phenomena? Outside of worldly phenomena, is there a separate Buddhadharma? Therefore the Patriarch directly pointed to the human mind, and the *Vajracchedikā Prajñāpāramitā* values people abandoning marks. Like a strong man bending and stretching his arm without borrowing another's strength, being this concise and essential, it is good to step back constantly and investigate it experientially, causing yourself to have a place of settled, authentic verification and awakening; this is moment by moment everywhere visiting boundless and measureless great kalyāṇamitras. Believe deeply and exert effort in your practice; that is good.