大慧普覺禪師語錄 18.2

18.2

鄭成忠請普說，師云：「平江信士鄭偲，知有此段大事因緣，得得來見妙喜，要聞般若，所將供養真身舍利寶塔、洎齋雲堂清淨禪眾、請普說功德，不為別事，專用回向無上佛果菩提。觀其發心亦已廣大，只這一念廣大之心，能變大地作黃金，攪長河為酥酪。有者不信這般說話，多執事難理，如富樓那執相難性，問世尊曰：『若地性遍，云何容水；水性周遍，火則不生。復云何明水火二性俱遍虛空不相陵滅？世尊！地性障礙，空性虛通，云何二俱周遍法界去？』這裏執相生疑，是故釋迦老子先為阿難說性水真空、性空真水，乃至地水火風一一周遍法界，隨眾生心循業發現。嘗記得，山僧往年行脚，將入京師，到鄧州天寧，有蔡州道士，忘其姓名，以醫來南陽，一日見他教人來藏司借《寶積》、《華嚴》二經，山僧竊知其為佳士，翌日相見，與之說話，果然契合，因問：『所以借經之意？』曰：『某粗聽好人說話來，若要理會本命元辰下落，須還釋迦老子始得。』話間忽問山僧：『佛具正遍知，世界上事一一說盡，何故不曾見說金木水火土之所緣起？吾師有所聞見，無惜開示。』方是時，自家漆桶未破，未暇理會這般底，只向他道：『藏經中莫須說著，某尚居學地，方要見人。』二俱懡㦬而休，逮到夷門，打發此事了，因讀《楞嚴經》，元來裏面說得極分曉。佛謂富樓那曰：『同異擾亂，相待生勞，勞久發塵，自相渾濁，由是引起塵勞煩惱。起為世界，靜成虛空，虛空為同，世界為異。彼無同異，真有為法，覺明空昧，相待成搖，故有風輪，執持世界。由是而知，世界成就因風輪所持，蓋風性動搖，動搖不息，忽生堅礙，故曰因空生搖，堅明立礙。彼金寶者，明覺立堅，故有金輪保持國土。蓋風與金，二物相觸，於中生火，故曰堅覺寶成。搖明風出，風金相摩，故有火光，為變化性。寶明生潤，火光上烝，故有水輪，含十方界。火騰水降，交發立堅，濕為巨海，乾為洲潭，以是義故，彼大海中，火光常起，彼洲潬中，江河常注，水勢劣火，結為高山，是故山石擊則成焰，融則成水，土勢劣水，抽為草木，是故林藪遇燒成土，因絞成水，交妄發生，遞相為種，以是因緣，世界相續。』看他釋迦老子，恁麼說金木水火土，可殺分曉，惜乎不復見此道士，待點似他。元來看教乘文字，也要大法明，後自然不費力。自家參得禪了，一把來看，便見得富樓那執相難性，又見如來為阿難就性上說地水火風，一一清淨本然周遍法界，胸中了無凝滯。如今心地未明底，不免疑道世界從甚麼處起，將來却向甚麼處滅？為復先有世界，為復先有人？若道先有世界，古德不應云：『三界唯心所現，萬法唯識所變。』若道先有人，既未有世界，人却在甚麼處安頓？這些子不妨被他窒礙，說先有世界也不是，先有人也不是，大法一明，不著排遣，自然分曉。適來所謂變大地作黃金，攪長河為酥酪，不是差事，以至芥子納須彌，須彌納芥子之類，亦非假於他術。只如須彌納芥子則故是，芥子裏面如何著得一座須彌山？到這裏也須親見一回始得。這一叚事，人人本有，各各天真，只為無始時來，無明業識所覆，所以不能現前，却去外頭，別覓家舍。尋常室中問兄弟，不是心，不是佛，不是物，是甚麼？未問時幸自在家裏坐，纔問他是甚麼，便離却本位，走出門前。譬如問人：『爾在那裏？』云：『在家裏。』却問他屋裏家兒事子，便忘却家，去外面討言語來祗對，所謂差之毫釐，失之千里。若要真實理會，此事決定不在言語上。今時學者，出這幾路不得，向他道：『不在言語上。』便去機境上作解會；又向道：『不在機境上。』便去舉起處承當，不是心，不是佛，不是物，舉了便會了。圜悟先師常說：『近來諸方，盡成窠窟，五祖下我與佛鑑、佛眼三人，結社參禪。』如今早見漏逗出來也。佛鑑下有一種作狗子叫、鵓鳩鳴取笑人；佛眼下有一種覷燈籠露柱、指東畫西，如眼見鬼一般；我這裏且無這般病痛，山僧曰：『大好無病痛。』先師曰：『何謂？』山僧曰：『擊石火閃電光，引得無限人弄業識。舉了便會了，豈不是佛法大窠窟。』先師不覺吐舌，乃曰：『莫管他。我只以契證為期；若不契證，斷定不放過。』山僧曰：『說契證即得，第恐後來只恁麼傳將去。舉了便會了，硬主張擊石火閃電光，業識茫茫未有了日。』先師深以為然。更有一般底，說靜是根本，悟是枝葉，靜得久自然悟去。山僧敢道他亂道。又引淨極光通達為證。且莫錯會好，先聖不奈何說箇淨極光通達寂照含虛空，譬如良醫應病與藥。如今不信有妙悟底，返道：『悟是建立。』豈非以藥為病乎？世間文章技藝尚要悟門，然後得其精妙，況出世間法！只恁麼了得，這裏一千二百衲子，箇箇有一知半解，每來室中，道得諦當者甚眾，跳得兩跳後，更與一拶，便去不得，蓋卒未能[拚-ㄙ+云]身捨命，所以道：『懸崖撒手自肯承當，絕後再甦欺君不得。』莫道無恁麼事，嘗記得，張無盡有言『先佛所說，於一毛端現寶王剎，坐微塵裏轉大法輪，是真實義，法華會上，多寶如來在寶塔中，分半座與釋迦文佛，過去佛現在佛同坐一處。實有如是事，非謂表法。』天台智者大師讀《法華經》，至『是真精進，是名真法供養如來。』悟得法華三昧，見靈山一會儼然未散。山僧常愛，老杲和尚每提唱及此，未嘗不歡喜踊躍，以手搖曳曰：『真箇有恁麼事，不是表法。』爾輩冬瓜瓠子，那裏得知？蓋他根本下明，但拙於語言三昧，發其要妙爾。此所謂唯證乃知難可測。今日鄭成忠請山僧普說之意，要聞禪和子做工夫底道理，不見雲門道：『不可說時便有，不說時便無；思量時便有，不思量時便無。』只如不思量時，又是箇甚麼？怕爾不會，又隨後道：『更是箇甚麼？』這般尊宿，慈悲之故，為人痛的的地。山僧在眾日，溈仰、曹洞、雲門、法眼下，都去做工夫來，臨濟下則故是。後來方知道，悟則事同一家，不悟則萬別千差。既同一箇，達磨祖師又何處有許多般差別來？如何是佛？乾屎橛。這裏有甚麼差別？德山見僧入門便棒，僧罔措，復云：『不得作棒會。』臨濟見僧入門便喝，已是兩手分付，擬欲覷捕，則眼睛落地了也。況復說理說事，絲來線去，正是師子咬人，狂狗趁塊。無常迅速，生死事大，彈指便是來生到來，但虛却心，子細推窮，窮來窮去，善念既相續，惡念自然不生，但如實修行，時節因緣到來，自然悟去。若不悟，說到彌勒佛下生，只是說底。且作麼生修行？聽取一頌：

Zheng Chengzhong requested a general address. The Master said: "The faithful layman Zheng Si of Pingjiang, knowing of this great matter of causal conditions, has specially come to see Miaoxi, wanting to hear prajñā. The merit of offering a precious stūpa with genuine relics of the body, hosting a vegetarian meal for the pure Chan assembly in the Cloud Hall, and requesting a general address, is for no other purpose than specifically dedicating it toward unsurpassed buddhahood, awakening. Observing the arising of his intention, it is already immense. Just this single thought of an immense mind can transform the great earth into yellow gold and churn the long rivers into ghee. There are those who do not believe this sort of talk, mostly clinging to phenomena and questioning principle, just like Pūrṇa who clung to phenomenal characteristics and questioned the nature, asking the World-Honoured One: 'If the nature of earth is all-pervading, how can it accommodate water? If the nature of water is completely pervasive, fire would not arise. Furthermore, how can it be explained that the two natures of water and fire both pervade empty space without encroaching upon and extinguishing one another? World-Honoured One! The nature of earth is obstructive, and the nature of space is void and open. How can both completely pervade the dharmadhātu?' Here, clinging to phenomenal characteristics gave rise to doubt. Therefore, old Śākya first explained to Ānanda that the nature of water is true emptiness, and the nature of emptiness is true water, and so forth, up to earth, water, fire, and wind, each and every one completely pervading the dharmadhātu, manifesting in accordance with the minds of sentient beings and following their karma. I recall that in former years when this mountain monk was on pilgrimage, about to enter the capital, I arrived at Tianning in Dengzhou. There was a Daoist from Caizhou, whose name I have forgotten, who had come to Nanyang practicing medicine. One day I saw him send someone to the canon repository to borrow the two sūtras, the *Ratnakūṭa* and the *Avataṃsaka*. This mountain monk privately knew he was a fine gentleman. The next day we met and talked, and we were indeed in accord. I therefore asked: 'What was your intention in borrowing the sūtras?' He said: 'I have casually listened to the talk of good people; if one wants to understand the whereabouts of one's fundamental destiny and primal stars, one must turn to old Śākya before one can succeed.' In the course of our conversation, he suddenly asked this mountain monk: 'The Buddha possesses correct and universal knowledge; he expounded every single matter in the world. Why have I never seen him speak of the causal arising of metal, wood, water, fire, and earth? If you, Reverend, have heard or seen anything of this, please do not withhold your instruction.' At that time, my own lacquer bucket had not yet been broken open; I had no leisure to attend to such things, and merely said to him: 'Could it not be spoken of in the Canon? I am still dwelling in the stage of study, and am just setting out to see teachers.' Both of us dropped it in embarrassment. When I reached Yimen and settled this matter, I read the *Śūraṅgama Sūtra* and found that it was explained extremely clearly therein. The Buddha said to Pūrṇa: 'Sameness and difference disturb each other; their mutual dependence gives rise to toil. Prolonged toil produces dust, bringing about mutual turbidity; from this, dust-toil defilements are stirred up. Arising, they become the world; settling into stillness, they become empty space. Empty space is sameness; the world is difference. That which has neither sameness nor difference is the true conditioned dharma. The luminosity of awareness and the darkness of emptiness depend on each other and produce oscillation; hence there is the wind mandala, which holds and maintains the world. From this one knows that the formation of the world is maintained by relying on the wind mandala. Because the nature of wind is dynamic oscillation, oscillating without cease, it suddenly gives rise to solid obstruction; hence it is said: "Due to emptiness, oscillation arises; solidification and illumination establish obstruction." In the case of metals and jewels, illuminated awareness establishes solidity; hence there is the metal mandala, which sustains the lands. Because wind and metal, these two things, come into contact, fire is generated in their midst; hence it is said: "Solid awareness completes jewels; oscillating illumination causes wind to issue forth; wind and metal rub against each other, so there is the light of fire, which has a transformative nature." The clarity of jewels gives rise to moisture; the light of fire steams upward; hence there is the water mandala, which contains the realms of the ten directions. Fire ascends and water descends; their mutual emergence establishes solidity: the wet becomes the great oceans, and the dry becomes continents and shoals. For this reason, within those great oceans, the light of fire constantly arises; in those continents and shoals, rivers and streams constantly pour forth. When the force of water is weaker than fire, it congeals into high mountains; therefore, when mountain stones are struck they produce flames, and when melted they turn into water. When the force of earth is weaker than water, it sprouts into grasses and trees; therefore, when forests encounter burning they turn into earth, and when squeezed they turn into water. Delusion mutually arising, they reciprocally serve as seeds; through these causal conditions, the continuity of the world persists.' Look at old Śākya: explaining metal, wood, water, fire, and earth in such a way is exceedingly clear. What a pity that I never saw that Daoist again to point it out to him! It turns out that when reading the words of the scriptural vehicles, one also needs the Great Dharma to be clear; afterward it naturally takes no effort. Once you have personally investigated Chan, taking a single look, you then see how Pūrṇa clung to phenomenal characteristics and questioned the nature, and you also see how the Tathāgata, addressing the nature for Ānanda, explained that earth, water, fire, and wind are each fundamentally pure and naturally pervade the dharmadhātu, with nothing whatsoever obstructing your breast. Nowadays, those whose mind-ground is not yet clear inevitably wonder: from where does the world arise, and where will it perish in the future? Was there first a world, or was there first a human? If you say there was first a world, the ancient virtuous ones should not have said: 'The three realms are only manifestations of mind; the ten thousand dharmas are only transformations of consciousness.' If you say there was first a human, since there was not yet a world, where could the human be settled? This bit inevitably obstructs them: saying there was first a world is wrong, and saying there was first a human is also wrong. Once the Great Dharma is clear, without having to discard or arrange anything, it is naturally understood. Just now what was referred to as transforming the great earth into yellow gold and churning the long rivers into ghee are not mistaken matters; extending even to a mustard seed containing Mount Sumeru, and Mount Sumeru containing a mustard seed, such things also do not rely on other techniques. It is obvious enough that Mount Sumeru contains a mustard seed, but how can a mustard seed accommodate a Mount Sumeru inside it? When you arrive here, you must personally see it once before you can succeed. This matter is fundamentally possessed by everyone, naturally authentic in each; it is only because from beginningless time it has been covered by ignorance and karmic consciousness that it cannot appear before you, and you instead go outside looking for a home elsewhere. Usually in my room, I ask the brothers: 'It is not mind, it is not buddha, it is not a thing—what is it?' Before being asked, you were fortunately sitting naturally in your own house; as soon as you are asked what it is, you immediately leave your original place and run out the front door. For example, if you ask someone: 'Where are you?' he says: 'At home.' But when you ask him about the affairs and things inside the house, he immediately forgets his home and goes outside seeking words to reply. This is what is meant by 'A fraction of an inch off, and you miss it by a thousand miles.' If you want to truly understand, this matter decidedly does not lie in words. Contemporary students cannot get out of these several paths: when you tell them, 'It does not lie in words,' they immediately make an understanding based on dynamic functioning and objects. When you again tell them, 'It does not lie in dynamic functioning and objects,' they immediately take it up where it is raised: 'It is not mind, it is not buddha, it is not a thing'—once it is raised, they immediately understand it. My late teacher Yuanwu often said: 'Lately, all quarters have completely become lairs. Under Wuzu, I, along with Fojian and Foyan, the three of us, formed a group to investigate Chan.' Now flaws have already shown up. Under Fojian, there is a kind that barks like a dog and coos like a dove to make fun of people; under Foyan, there is a kind that stares at lanterns and exposed pillars, pointing east and gesturing west, as if seeing ghosts with their own eyes. Here with me, for now there are no such sicknesses.' This mountain monk said: 'How fine that there are no sicknesses!' The late teacher said: 'What do you mean?' This mountain monk said: 'Spark of struck flint, flash of lightning—this leads countless people to play with karmic consciousness. Once it is raised, they immediately understand it; is this not a great lair of the Buddha Dharma?' The late teacher unconsciously stuck out his tongue and then said: 'Never mind them. I only take personal verification as the standard; if there is no personal verification, I definitely will not let them pass.' This mountain monk said: 'Speaking of personal verification is fine, but I only fear that later on people will just transmit it like this: once raised, they immediately understand it, rigidly asserting the spark of struck flint and the flash of lightning, with their karmic consciousness vast and unending, with no day of completion.' The late teacher deeply agreed with this. There is still another sort who say that stillness is the root and awakening is the branches and leaves, and that if you remain still for long, you will naturally become awakened. This mountain monk dares to say they speak nonsense. They also cite 'When purity reaches its peak, light penetrates through' as proof. Do not misunderstand this! The ancient sages could not help but say: 'When purity reaches its peak, light penetrates through; quiescent illumination contains empty space'—just as a good physician gives medicine according to the illness. Nowadays, those who do not believe there is wondrous awakening instead say: 'Awakening is an established construct.' Is this not taking the medicine to be the illness? Even worldly writing, arts, and crafts still require a gate of awakening before achieving excellence and subtlety, not to mention the supramundane Dharma! If it could be settled just like that, among the one thousand two hundred patch-robed monks here, each possesses a bit of knowledge and a half understanding; whenever they enter the room, those who speak accurately are very numerous. Yet after taking two leaps, when given one more squeeze, they immediately cannot go forward. This is because they ultimately have not been able to abandon their bodies and cast away their lives. Therefore it is said: 'Releasing one's hold on the cliff, one personally assents to shoulder it; reviving after extinction, no one can deceive you.' Do not say there is no such matter. I recall Zhang Wujin once had a saying: 'What the past Buddhas spoke of—manifesting the precious king's realm on the tip of a single hair, turning the great wheel of the Dharma while sitting inside a speck of dust—is the true meaning. At the Lotus Assembly, Prabhūtaratna Tathāgata within the precious stūpa shared half his seat with Śākyamuni Buddha, the past Buddha and the present Buddha sitting together in one place. There truly was such an event; it does not merely signify a teaching.' When Great Master Tiantai Zhiyi read the *Lotus Sūtra* and came to 'This is true vigor; this is called true offering of the Dharma to the Tathāgata,' he awakened to the Lotus Samādhi and saw that the assembly on Vulture Peak was solemnly gathered, not yet dispersed. This mountain monk always loved how the old master Gao, whenever promoting and expounding up to this point, never failed to leap with joy, waving his hand and saying: 'There truly is such an event; it does not merely signify a teaching.' How could you winter melons and bottle gourds know of this? It was because his foundation was bright, but he was clumsy in the samādhi of words to bring forth its essential subtleties. This is what is meant by 'Only through personal verification is it known; it is difficult to fathom.' Today, the intention of Zheng Chengzhong in asking this mountain monk for a general address is to hear the principle of how Chan practitioners apply effort. Do you not see Yunmen saying: 'It is present when it cannot be spoken, and absent when it is not spoken; it is present when deliberated, and absent when not deliberated'? Just as when not deliberated, what is it again? Fearing you would not understand, he then followed up, saying: 'What else could it be?' These venerable elders, out of compassion, were extremely thorough for people's sake. In the days when this mountain monk was in the assembly, under the Guiyang, Caodong, Yunmen, and Fayan lineages, I went to apply effort in all of them, and under Linji it was of course so. Later I finally knew: upon awakening, things are of the same single family; without awakening, there are ten thousand differences and a thousand distinctions. Since it is the same single one, where did Patriarch Bodhidharma get so many kinds of distinctions? What is Buddha? A dry shit-scraper. What distinction is there here? When Deshan saw a monk enter the gate, he immediately struck him; the monk was at a loss, and Deshan added: 'Do not understand it as a blow.' When Linji saw a monk enter the gate, he immediately shouted; this was already delivering it with both hands. If you intend to look and capture it, your eyeballs will already fall to the ground. How much more so when speaking of principle and speaking of phenomena, weaving threads back and forth—this is precisely a lion biting a person, or a mad dog chasing a clod of earth. Impermanence is swift; the matter of birth and death is great. In the snap of a finger, the next life arrives. Just empty your mind and investigate thoroughly in detail; investigating back and forth, once wholesome thoughts continue, unwholesome thoughts naturally do not arise. Merely cultivate according to reality; when the season and causal conditions arrive, you will naturally become awakened. If you are not awakened, even speaking until Maitreya Buddha descends to be born is merely talking. Now, how should one cultivate? Listen to a verse:"