圓悟佛果禪師語錄 15.54

15.54

The whole mind is Buddha; the whole Buddha is man; when man and Buddha are not different, this is beginning to be the Way. These are true and solid words. But if the mind is true, then both man and Buddha are true; therefore the ancestral teachers directly point to the human mind, causing people to see their nature and achieve Buddhahood. However, although this mind is complete in everyone, pure and undefiled from the beginningless past, never taking or grasping, calm, illumining, and stably coalesced, completely free of subject and object, fully and perfectly round—it is solely because people do not guard their own nature and a single thought delusionally stirs, that boundless views arise and they drift through the various realms of existence. Under their very heels they constantly carry this original light, which has never been dimmed; yet at their sense-faculties and dust-objects they vainly suffer entanglement. If one can harbor the fundamental root, and from the place of direct indication of all Buddhas and ancestral teachers, pull off from the very bottom the grease-soaked padded robe, remaining stark naked and completely bare, taking it upon oneself right now, neither coming from outside nor emerging from within, immediately, in open clarity, clearly realizing this nature—what more is there to say of man, Buddha, or mind? It is like a single flake of snow falling on a red-hot furnace: where could there still be so much vexing anxiety? Therefore, this lineage does not establish written words or phrases, but permits only faculties of the utmost vehicle, like a gust of wind, a sudden thunderclap, an electric flash, or a flying star, swiftly stepping out and tallying with realization, severing the root of birth and death, shattering the shell of ignorance, free of all doubt,頓然 clearly luminous right now. Throughout the twenty-four hours of the day, transforming all matters and conditions, they all become unsurpassable wondrous wisdom; how could one rely on hating clamour and seeking quiet, rejecting that and grasping this? When one is true, all are true; when one is understood, all are understood. Gathering the ten thousand existences into this mind, holding the provisional dynamic outside all conventions, responding to things and manifesting forms, there is no phenomenon that is not perfectly round—what has this to do with a 'self'? One must first determine one's own footing; when where you stand is already unyielding and firm, naturally the grass bends as the wind blows. Therefore Teacher Wang understood how to manage his livelihood at eighteen, and Xianglin took forty years before he became of a single piece. The companions of worldly toil are the seed of the Tathāgatas; it only depends on the person skillfully sailing with the wind, thought after thought continuing uninterrupted, mind after mind not dwelling, walking along this road of eternal life—then you will share the same attainment, the same body, the same activity, and the same realization with the Buddhas and ancestral teachers. How much more so when the reins of government over a hundred li are in your hands: pacifying the people and benefiting things is precisely self-pacification. Ten thousand transformations share this single dynamic; a thousand distinctions merge in this single illumination; the realms of phenomena as numerous as the sands of dust can all be harmonized and penetrated—how much more so that man and Buddha are not different!