大慧普覺禪師語錄 13.3.1

13.3.1

定光大師請普說，僧問：「一法若有，毘盧墮在凡夫； 萬法若無，普賢失其境界。 去此二塗，請師速道。 」師云：「脫殼烏龜飛上天。 」進云：「親切已蒙師指示，一句無私利有情。 」師云：「作麼生是親切處？ 」進云：「昨夜清風生八極，今朝流水漲前谿。 」師云：「洎不問過。 」乃云：「諸佛本不曾出世，亦復無有般涅槃，以本自在大願力，示現無邊希有法。 是法不可以思惟究竟，非心所行處； 既非心所行，即非希有法； 既非希有法，此法無實亦無虛； 既無虛實，喚作有亦不得，喚作無亦不得，喚作亦有亦無亦不得，喚作非有非無亦不得，喚作非非有非非無亦不得。 不見適來禪客問：『一法若有，毘盧墮在凡夫； 萬法若無，普賢失其境界。 去此二塗請師速道。 』雲門答他道：『脫殼烏龜飛上天。 』諸人且作麼生辨明？ 為是有耶、是無耶？ 是虛耶、是實耶？ 試出來道看。 如無，更引些葛藤。 所以先聖道：『有時先照後用，有時先用後照，有時照用同時，有時照用不同時。 若也先照後用，則瞎一切人眼； 若也先用後照，則開一切人眼； 若也照用同時，即半瞎半開； 若也照用不同時，則全開全瞎。 』此四則語，有一則有賓無主，有一則有主無賓，有一則賓主俱無，有一則全具賓主。 即今眾中，或有箇不受人謾底漢也，來道：『這裏是甚麼所在，說有說無，說虛說實，說照說用，說賓說主？ 』攔胸搊住，拽下禪床，爛椎一頓，也怪他不得。 還有恁麼人麼？ 如無，杓柄却在雲門手裏，放行把住，說有說無，說虛說實，說照說用，說賓說主，總由這裏。 且道：即今放行好，把住好？ 」良久云：「開人眼、瞎人眼，一手推、一手挽，不是三要三玄，亦非四種料揀，畢竟是箇甚麼？ 」舉拂子云：「雪峯輥毬，睦州擔板。 」復云：「諸人總道：『來這裏參禪。 』我且問爾：『禪作麼生參？ 』既為無常迅速生死事大，己事未明求師決擇，要得自己明白心地安樂不是兒戲。 而今人箇箇道：『我怕死參禪。 』參來參去，日久月深，打入葛藤窠裏，只贏得一場口滑，於自己分上添得些兒狼藉，返不如未入眾時却無許多事。 此蓋末上一錯，不遇好人，遞相沿襲，以致如此。 近來佛法可傷，魔彊法弱，禪和家每人有一肚皮禪，到處鬪百草相似，驢年得休歇麼？ 尋常向爾諸人道：『祖師西來，只是作得箇證明底人，亦無禪道傳與人。 若有禪道可傳，則各自傳與父母，傳與六親眷屬去也。 』既無可傳，須是當人自悟始得。 爾擬心求悟，早錯了也。 豈況多知多解，恣意亂統？ 不見香嚴和尚在百丈會裏，直是聰明靈利，數年參禪不得，只為多知多解。 百丈遷化後到溈山，山云：『我聞汝在百丈先師處，問一答十，問十答百，此是汝聰明靈利，意解識想，生死根本。 父母未生時，試道一句看。 』香嚴被溈山一問，直得茫然，却歸寮中，將平日看過底文字，從頭檢過，要尋一句可將酬對，意不能得，乃自歎曰：『畫餅不可充飢。 』屢上堂頭，乞溈山說破，山云：『我若說似汝，汝已後罵我去。 我說底是我底，終不干汝事。 』香嚴奈何不得，肚裏只管悶，又怪溈山不為他說破，遂將平昔所集文字，以火爇却曰：『休休，此生不學佛法也，且作箇長行粥飯僧，免役心神。 』從此一時放下，禪也不思量、道也不思量，善也不思量、惡也不思量，父母未生時底也不思量、即今底也不思量，四楞著地一切放下，便辭溈山。 直過南陽覩忠國師遺跡，遂憩止卓菴，一日芟除草木，因颺瓦礫，驀然擊著一竿竹作聲，不覺打著父母未生時鼻孔，當時如病得醫，如暗得燈，如貧得寶，如子得母，歡喜無量，遂沐浴焚香，遙禮溈山歎曰：『和尚大悲，恩逾父母，當時若為我說破，豈有今日事。 』乃有頌曰：『一擊亡所知。 』爾看他得底人，發言自是不同。

Great Master Dingguang requested a general discourse. A monk asked: "If a single phenomenon exists, Vairocana falls among ordinary mortals; if the ten thousand phenomena are non-existent, Samantabhadra loses his realm. Setting aside these two paths, please speak quickly, Master!"
The master said, "A shell-molted tortoise flies up to heaven."
[The monk] proceeded, "I have already received your intimate indication; a single impartial phrase benefits sentient beings."
The master said, "What is the intimate point?"
[The monk] proceeded, "Last night a pure breeze arose in the eight directions; this morning flowing water swells the brook ahead."
The master said, "I almost let you pass without questioning."
He then said: "The Buddhas originally never appeared in the world, nor do they enter parinirvāṇa; by the power of their fundamentally autonomous great vows, they manifest boundless rare dharmas. This Dharma cannot be fathomed by reflection; it is not the realm where the mind travels. Since it is not where the mind travels, it is not a rare dharma; since it is not a rare dharma, this Dharma is neither real nor illusory. Since it is neither illusory nor real, calling it existent is impermissible, calling it non-existent is impermissible, calling it both existent and non-existent is impermissible, calling it neither existent nor non-existent is impermissible, and calling it not-not-existent and not-not-non-existent is also impermissible. Do you not see what the Chan guest just asked: 'If a single phenomenon exists, Vairocana falls among ordinary mortals; if the ten thousand phenomena are non-existent, Samantabhadra loses his realm. Setting aside these two paths, please speak quickly, Master'? Yunmen answered him, saying: 'A shell-molted tortoise flies up to heaven.' How do all of you discern this? Is it existent, or is it non-existent? Is it illusory, or is it real? Try to come forward and say. If not, I shall draw in some more entanglements.
"Therefore the ancient sage said: 'Sometimes illumination precedes function; sometimes function precedes illumination; sometimes illumination and function are simultaneous; sometimes illumination and function are not simultaneous. If illumination precedes function, one blinds everyone's eyes; if function precedes illumination, one opens everyone's eyes; if illumination and function are simultaneous, it is half-blinded and half-opened; if illumination and function are not simultaneous, it is fully opened and fully blinded.' Among these four statements, one has guest but no host, one has host but no guest, one has neither guest nor host, and one is fully endowed with both guest and host. Right now in the assembly, if there were a fellow who does not accept deception from others, he would come forward and say, 'What kind of place is this, to speak of existence and non-existence, to speak of illusory and real, to speak of illumination and function, to speak of guest and host?' He would seize me by the chest, drag me down from the meditation seat, and give me a sound thrashing; one could not blame him at all. Is there such a person? If not, the ladle's handle is in Yunmen's hands: letting go or holding fast, speaking of existence or non-existence, speaking of illusory or real, speaking of illumination or function, speaking of guest or host—it all depends on this place. Now tell me: is it better to let go right now, or to hold fast?"
After a pause, he said: "Opening people's eyes, blinding people's eyes; pushing with one hand, pulling with the other. It is not the three essentials and three mysteries, nor is it the four types of evaluations. Ultimately, what is it?"
Holding up his fly-whisk, he said, "Xuefeng rolls a ball; Muzhou carries a plank."
He added: "You all say, 'I came here to practice Chan.' Let me ask you: how do you practice Chan? Since impermanence is swift and birth and death is a great matter, with one's own affair not yet clear, one seeks a master for resolution; wishing to clarify oneself and attain peace of mind is no child's play. Yet nowadays everyone says, 'I fear death, so I practice Chan.' Practicing on and on, as the days and months deepen, they tumble into a nest of entanglements, winning only a glib tongue and adding a bit of messiness to their own lot; on the contrary, it is not as good as when they had not yet joined the community, when they were free of so many affairs. This is entirely due to an initial mistake, not encountering a good person, each following the other's habits until it has come to this. In recent times the Buddhadharma is lamentable: demons are strong and the Dharma is weak. Chan monks each have a belly full of Chan, everywhere resembling children competing in picking grasses—in the year of the donkey will they ever rest?
"I often say to you all: 'When the Patriarch came from the West, he merely acted as someone who provided certification; he had no Chan or Way to transmit to others. If there were Chan or the Way to transmit, each would have transmitted it to their parents, and transmitted it to their relatives and kin.' Since there is nothing to transmit, the person himself must attain awakening on his own. If you set your mind to seek awakening, you are already wrong. How much more so with extensive knowledge and excessive understanding, indulging in wanton fabrication? Have you not seen Master Xiangyan when he was in Baizhang's assembly? He was utterly intelligent and sharp, yet for several years he could not attain Chan, solely because of extensive knowledge and excessive understanding. After Baizhang passed away, he went to Guishan. Guishan said: 'I hear that when you were with my late master Baizhang, when asked one thing you answered ten, and when asked ten you answered a hundred. This is your intelligence and sharpness, mental conceptualization and conscious discrimination—the root of birth and death. Try to say a phrase about before your parents gave birth to you.' Questioned by Guishan, Xiangyan was utterly confounded. He returned to his quarters, examined from the beginning all the texts he had read throughout his life, and sought to find a single phrase that could serve as a reply, but in his mind he could not find one. He then sighed to himself, 'A painted cake cannot satisfy hunger.' Repeatedly he went up to the abbot's quarters, begging Guishan to explain it to him. Guishan said: 'If I explained it to you, later on you would curse me. What I say belongs to me; in the end it has nothing to do with you.'
"Xiangyan had no recourse, his mind continuously vexed, and he also blamed Guishan for not explaining it to him. He then took the texts he had collected throughout his life and burned them with fire, saying: 'Enough, enough! In this life I will not study the Buddhadharma; I will simply be a long-wandering gruel-and-rice monk, avoiding toiling my mind and spirit.' From then on he let go of everything all at once: he did not reflect on Chan, nor did he reflect on the Way; he did not reflect on good, nor did he reflect on evil; he did not reflect on before his parents gave birth to him, nor did he reflect on right now. His four edges touching the ground, he let go of everything, and then took leave of Guishan.
"He went straight to Nanyang to view the traces of National Teacher Zhong, and thereupon rested and set up a hermitage. One day while weeding out grasses and trees, as he threw away a piece of tile and rubble, it suddenly struck a stalk of bamboo with a crack; unconsciously, the nostrils from before his parents gave birth to him were hit. At that moment, like the sick finding a physician, like one in darkness finding a lamp, like the poor finding a treasure, like a child finding its mother, his joy was boundless. He then bathed, burned incense, bowed from afar toward Guishan, and sighed, saying: 'The Venerable Master's great compassion exceeds that of parents. If he had explained it to me back then, how could there be today's event?' He then had a verse, saying: 'At a single strike, what was known is forgotten.' You see, for one who has attained, the words he utters are naturally distinct."