圓悟佛果禪師語錄 14.34

14.34

Bodhidharma came from the west, not establishing written words or phrases, only directly pointing to the human mind. If one speaks of direct pointing, it is merely that which everyone fundamentally possesses, fully manifesting right within the husk of ignorance, not differing by the slightest hair from all the sages of the past. It is the so-called genuine original nature, fundamentally pure and wondrously bright, containing and exhaling the ten directions, solitary and freed from sense faculties and dusts—a piece of land only [realized by] abandoning thoughts and severing sentiments. Far surpassing ordinary standards, those of great roots and great wisdom directly undertake it under their own feet by the power of their fundamental lot, like letting go of one's grip on a cliff of myriad fathoms without any lingering attachment, causing all views, understandings, and hindrances to be stripped away to the bottom, like a thoroughly dead person whose breath is already cut off. Reaching the ground of the fundamental lot, resting completely and utterly, the mouth, nose, eyes, and ears initially do not recognize one another, and hands, feet, neck, and back do not touch one another. Afterwards, upon cold ashes and dead fire, everything is clear; amidst withered trees and rotten stumps, each thing is thus illumined. Only then does one accord with what is solitary, exalted, steep, and towering; one no longer needs to seek mind or seek Buddha. Whatever one bumps against or knocks into is nothing obtained from outside. From ancient times, awakenings have had hundreds of kinds and thousands of modes; this very thing is just mind, no need to seek mind further; it is Buddha, why labor to search for Buddha again? If one weaves public proclamations upon words and phrases, or produces intellectual understanding from objects and environments, one falls into a curio bag and ultimately cannot grasp it. This is the realm of the ultimate truth where concerns are forgotten and illumination is severed.