大慧普覺禪師語錄 19.4

19.4

佛又言：「不應於一法、一事、一身、一國土、一眾生道於如來，應遍於一切處見於如來。」佛者覺義，謂於一切處常遍覺故。所謂遍見者，見自己本源自性天真佛，無一時、一處、一法、一事、一身、一國土、一眾生界中而不遍故也。眾生迷此，而輪轉三界，受種種苦；諸佛悟此，而超諸有海，受殊勝妙樂。然苦樂皆無實體，但迷悟差別，而苦樂異途耳。故枉順云：「法身流轉五道，名曰眾生，眾生現時法身不現是也。」擔荷此段大事因緣，須是有決定志，若半信半疑，則沒交涉矣。古德云：「學道如鑽火，逢煙且莫休，直待金星現，歸家始到頭。」欲知到頭處，自境界他境界一如是也。

The Buddha also said: "One should not speak of the Tathāgata in terms of a single phenomenon, a single event, a single body, a single land, or a single sentient being; one should see the Tathāgata everywhere throughout all places." "Buddha" has the meaning of awakening, which means being constantly and ubiquitously awakened in all places. So-called ubiquitous seeing means seeing the natural, intrinsically authentic Buddha of one's own fundamental source and own-nature, because there is not a single time, a single place, a single phenomenon, a single event, a single body, a single land, or a single realm of sentient beings throughout which it is not present everywhere. Sentient beings are deluded about this and revolve through the three realms, undergoing all kinds of suffering; the buddhas awaken to this and transcend all seas of existence, experiencing extraordinary, wondrous bliss. Yet suffering and bliss both lack substantial entity; there is only the difference between delusion and awakening, and thus suffering and bliss take different paths. Therefore Wangshun says: "When the dharmakāya flows and turns through the five paths, it is called sentient beings; when sentient beings appear, the dharmakāya does not appear—this is it." To shoulder this great matter requires having a resolute will; if you are half-believing and half-doubting, you will have no engagement with it at all. An ancient worthy said: "Studying the Way is like drilling for fire: when smoke appears, do not stop; only when sparks show and you return home have you reached the end." If you wish to know the place where you reach the end, it is where one's own realm and other realms are entirely as one.