圓悟佛果禪師語錄 13.8

13.8

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.'