大慧普覺禪師語錄 2.28

2.28

劉參政請就天竺陞座，僧問：「高揖釋迦不拜彌勒時如何？」師云：「夢裏惺惺。」進云：「將謂和尚忘却。」師云：「爾記得，試道看。」進云：「雖道不得，要且不失。」師云：「元來不會。」進云：「從上來事分付阿誰？」師云：「分付瞎漢。」進云：「臨濟一宗全憑渠力。」師云：「且喜不干爾事。」問：「昔日七賢女遊屍陀林。一女云：『屍在這裏，人向甚麼處去？』一女云：『作麼作麼？』當時齊悟無生法忍，如何是無生法忍？」師云：「拈却髑髏裏底。」進云：「輝騰今古，爍破乾坤。」師云：「這田庫奴。」進云：「只如四主簿，即今在甚麼處？」師舉起拂子云：「在這裏。」進云：「唯憑這箇力，念念更無差。」師云：「摩竭令行傳萬古。」乃云：「拈提要妙，掘地覓天，就理明真，望空啟告，直得心心不觸物，念念絕攀緣，觀法界於一微塵之中，見一微塵遍法界之內，塵塵爾、念念爾、法法爾，猶是教乘極則，未是衲僧放身命處。若識得衲僧放身命處，則出生入死得大自在，以生死為游戲之場，而不被生死之所留礙。其或不然，未免葛藤。妙性圓明離諸名相，本來無有世界眾生，因妄有生，因生有滅，生滅名妄，滅妄名真。」乃顧視大眾云：「今日參政相公，為亡男主簿盡七之晨，命山僧陞于此座，為眾舉揚，僧俗交參同臨斯會，又是箇甚麼？若言是妄，現今說法聽法歷歷孤明，復是何物？眼若是妄，將甚麼觀色？耳若是妄，將甚麼聽聲？鼻若是妄，將甚麼嗅香？舌若是妄，將甚麼了味？身若是妄，將甚麼覺觸？意若是妄，將甚麼分別？眼耳鼻舌身意，色聲香味觸法，既不屬妄，一真何依？其既無依，一道平等，到這裏方知主簿，昔日雖生本不曾生，今日雖滅本不曾滅，既不生又不滅，更喚甚麼作圓明妙性？真妄名相何處安著？還委悉麼？騰身一擲太虛外，鼻孔依前搭上唇。」下座。

Participant in Determining Governmental Matters Liu requested [the Master] to ascend the high seat at Tianzhu. A monk asked, "How is it when one bows high to Śākya and does not prostrate to Maitreya?" The Master said, "Sober in a dream." [The monk] advanced and said, "I had thought the Venerable had forgotten." The Master said, "You remember it—try to say it and see." [The monk] advanced and said, "Although I cannot express it, in the end it is not lost." The Master said, "All along you have not understood." [The monk] advanced and said, "To whom is the matter from above transmitted?" The Master said, "Transmitted to a blind fellow." [The monk] advanced and said, "The single school of Linji relies entirely on his power." The Master said, "Fortunately, it has nothing to do with you." [The monk] asked, "In former days, seven worthy women wandered in the śītavana. One woman said, 'The corpse is here; where has the person gone?' Another woman said, 'What, what?' At that moment they all simultaneously awakened to the endurance of the non-arising of dharmas. What is the endurance of the non-arising of dharmas?" The Master said, "Cast aside what is inside the skull." [The monk] advanced and said, "Radiating brilliantly through past and present, blazing through heaven and earth." The Master said, "This field-hoarding slave." [The monk] advanced and said, "Just as for the Fourth Assistant Magistrate, where is he right now?" The Master raised the fly-whisk and said, "He is here." [The monk] advanced and said, "Relying solely on this power, thought after thought there is no error." The Master said, "The order implemented at Magadha is transmitted for ten thousand ages." He then said, "Bringing up and expounding the essential and wondrous is digging into the earth to seek heaven; clarifying truth according to principle is gazing into empty space to make an announcement. Even if mind after mind does not touch objects, and thought after thought cuts off associative grasping; even if one contemplates the dharmadhātu within a single speck of dust and sees a single speck of dust pervading the dharmadhātu; and dust after dust is thus, thought after thought is thus, and dharma after dharma is thus—this is still the ultimate of the doctrinal vehicles, not yet the place where a patch-robed monk casts away body and life. If you recognise the place where a patch-robed monk casts away body and life, then you will leave birth and enter death with great ease, treating birth and death as a roaming playground without being detained or hindered by birth and death. If not, you will inevitably be entangled in vines. The wondrous nature is completely luminous and free from all names and characteristics. Originally there are no worlds or sentient beings. Because of delusion there is arising; because of arising there is cessation. Arising and cessation is called delusion; the cessation of delusion is called truth." He then looked around at the assembly and said, "Today the Minister, Participant in Determining Governmental Matters, on the morning marking the end of the seventh week [of mourning] for his deceased son, the Assistant Magistrate, has ordered this mountain monk to ascend this seat to bring up and illuminate [the Dharma] for the assembly, where monks and laity intermingle and jointly attend this gathering. What is this, after all? If you say it is delusion, what then is this that is presently speaking the Dharma and listening to the Dharma, distinct and solely luminous? If the eye were delusion, with what would you contemplate forms? If the ear were delusion, with what would you hear sounds? If the nose were delusion, with what would you smell fragrances? If the tongue were delusion, with what would you discern tastes? If the body were delusion, with what would you perceive tangibles? If the mind were delusion, with what would you make distinctions? If eye, ear, nose, tongue, body, and mind, and form, sound, smell, taste, touch, and phenomena do not belong to delusion, on what does the One Truth depend? Since it has no dependence, the single path is equal. Reaching here, only then do you know that the Assistant Magistrate, though born in former days, was originally never born; and though passing away today, originally has never passed away. Since there is neither birth nor cessation, what more can be called the completely luminous wondrous nature? Where can the names and characteristics of truth and delusion be placed? Do you understand thoroughly? Leaping and casting oneself outside of great space, the nostrils as before hang down over the upper lip." He stepped down from the seat.