圓悟佛果禪師語錄 16.22

16.22

Now, clearly illumining the original mind as completely harmonious and boundless, how could the dusts of form, sound, and the rest stand as an opponent? Towering and uniquely released, empty, pure, bright, and wondrous, one must uphold it thoroughly from the bottom, not letting it become superficial. Directly it is high without anything above, broad beyond limit, purely naked and roundly exposed, without outflows and unconditioned. The thousand sages rely on it as the foundation; myriad things are established because of it. One must suddenly turn around, reverse the light to illumine inward, causing shapes and forms to be severed, distinctly and completely realizing it, unchanging and unshifting through ten thousand changes and thousand transformations. Whose Vajra King is it? It is called penetrating the dharmakāya. At all times, walking, standing, sitting, and lying down, there is nothing that is not thoroughly penetrated, and among all things there is no gap. This is called cleanly white and exposed pure, solely clarifying one's own mind. One must not merely keep it this way; if one clings to it, one falls into a nest. Rather, one must sever it vigorously, abandoning it entirely; the more one abandons, the brighter it becomes; the further it is, the closer it becomes. To the death, tidy it up so that life is cut off; only then is one a person whose breath is extinguished, and only then does one understand transcendent practice. If one speaks of transcendent practice, only oneself knows it, and even knowing is not established. Śākyamuni, Maitreya, Mañjuśrī, Samantabhadra, Deshan, and Linji would not dare look straight at it. Is this not an extraordinary person? Above a blow, under a shout, in a single phrase or word, fine or coarse, form or fragrance—penetrating everything at once, only then is it called the realm of no-mind. Nurture it like an infant, pure, harmonious, mild, and bland: though amidst worldly toils, undefiled by worldly toils; though dwelling in the pure and wonderful, the pure and wonderful cannot contain them. Following the nature and according with conditions, hungry, one eats; thirsty, one drinks. When thoughts of good do not even arise, how could evil be committed again? Therefore it is said: 'According with conditions, dissolve old karma, and create no more new calamities.'