大慧普覺禪師語錄 20.25

20.25

妙喜與如是老人，素昧平昔，紹興丙子暮春，邂逅渝川江亭，一見便得之，詞色之間雖未相酬酢，而心已許之。既而來驛舍，吐露若合符契，自慶驗人之眼不讓古人，又喜般若社中得一箇英靈漢，可以扶此大法幢，然此大法炬，為吾家內外護。次日同赴任宰飯，飯罷復坐兀齋，如是老人盡發所蘊，字字句句皆有落著，不似今時士大夫說，世之所謂口鼓子禪，因說夢一巡。到這裏方信三世諸佛說夢，六代祖師說夢，天下老和尚說夢，即今妙喜與如是老人，又在夢中說夢。忽然有箇沒量大漢，夢裏覺來，方信三世諸佛所說者不是夢，六代祖師所說者不是夢，天下老和尚所說者不是夢。何以故？夢與覺一，語與默一，說與無說一。所以云：「二由一有，一亦莫守，一心不生，萬法無咎。」如是之法，說亦如是，默亦如是，三世諸佛亦如是，六代祖師亦如是，天下老和尚亦如是，妙喜即今與老如是人，所說者亦如是，所證者亦如是，如是老人，當如是受用，如是修行，與如是人，說如是事，令未得者得入如是境界，同報佛恩，使如是之法，眾生界中相續不斷，則如是老人，不虛說夢，妙喜老漢不虛證明矣。且道：如何是不虛證明底道理？還委悉麼？如是如是。（咄）且截斷葛藤。

Miaoxi and the Old Man of Suchness were entirely unacquainted in the past. In late spring of the bingzi year of Shaoxing, we met by chance at the river pavilion in Yuchuan. Upon a single meeting, we understood each other; though words and expressions had not yet been exchanged, my mind had already approved him. Soon after, he came to the post station, and what he disclosed was like the joining of tally and contract. I rejoiced that my eye for assessing people did not yield to the ancients, and was also delighted that within the prajñā society we had gained a spirited fellow who can uphold this great Dharma banner, light this great Dharma torch, and act as an inner and outer protector for our house. The next day we went together to Magistrate Ren's for a meal; after eating, we sat again in the Wuzhai study. The Old Man of Suchness completely revealed what he harbored: every character and sentence had its resting place, unlike the so-called mouth-drum Chan spoken by present-day literati. Because of this, we talked of dreams for a round. Arriving here, one only then believes that the buddhas of the three periods spoke of dreams, the six generations of patriarchs spoke of dreams, and the old venerable monks throughout the world spoke of dreams; right now, Miaoxi and the Old Man of Suchness are also speaking of dreams within a dream. Suddenly, if there is a boundless fellow who awakens within the dream, only then will he believe that what the buddhas of the three periods spoke was not a dream, what the six generations of patriarchs spoke was not a dream, and what the old venerable monks throughout the world spoke was not a dream. Why is this? Dream and awakening are one; speech and silence are one; speaking and non-speaking are one. Therefore it is said: "Two arises from one; do not keep even the one. When not a single thought arises, the ten thousand dharmas are without fault." The Dharma of Suchness is like this in speech, and like this in silence; the buddhas of the three periods are like this, the six generations of patriarchs are like this, and the old venerable monks throughout the world are like this. What Miaoxi and the Old Man of Suchness speak right now is also like this; what they realize is also like this. The Old Man of Suchness should enjoy it like this, practice like this, speak of such matters with such people, cause those who have not attained it to enter such a realm, together repaying the Buddha's benevolence, and cause the Dharma of Suchness to continue uninterrupted in the realm of sentient beings. Then the Old Man of Suchness will not have spoken of dreams in vain, and old fellow Miaoxi will not have certified it in vain. Tell me: what is the principle of not certifying in vain? Do you thoroughly understand yet? Like this, like this! (Bah!) Cut off the vines for now.