大慧普覺禪師語錄 22.17

22.17

雪峯三上投子、九到洞山，緣法不契，末後得巖頭掃屏從前零碎所得，方得心地開通。巖頭云：「若欲他時播揚大教，須是一一從自己胸襟流出，蓋天蓋地，始是大丈夫所為。」巖頭之語，非特發明雪峯根器，亦可作學此道者萬世規式。所謂胸襟流出者，乃是自己無始時來現量本自具足，纔起第二念，則落比量矣。比量是外境莊嚴所得之法，現量是父母未生前威音那畔事，從現量中得者氣力麁，從比量中得者氣力弱，氣力麁者能入佛又能入魔，氣力弱者入得佛境界，往往於魔境界打退鼓，不可勝數。此事不在聰明靈利，亦不在鈍根淺識，據實而論，只以噴地一發為準的耳。纔得這箇消息，凡有言句，非離真而立處，立處即真，所謂胸襟流出蓋天蓋地者如是而已，非是做言語求奇特，他人道不出者錦心繡口意句尖新，以為胸襟流出也。十回被師家問著，九回祇對不得，不妨只怕向髑髏前彊作主宰，纔見宗師開口動舌，便領將去。似這般底，佛出世亦救他不得。叔遲根性雖鈍，却得便宜，真實要敵生死故，矻矻孜孜，心心念念不肯放捨。前所云得便宜，便是這些鈍底家風也。既有決定志，得之入手自有時節，亦莫管得在何時。老僧常與衲子輩說，要參妙喜禪，須是辦得一生不會始得；若要求速效，則定是相誤。何以故？只為從來無法與人，但為人做得箇指頭路底漢子耳。古德云：「有所得是野干鳴，無所得是師子吼。」佛是通變底人，於四十九年中，三百六十餘會說法，隨其根性而引導之，故於十法界內一音演說，眾生隨類各獲饒益。譬如東風一拂萬卉齊敷，佛所說法亦復如是。若有意於十法界內作饒益，則是以我說法欲使眾生隨類得度，不亦難乎？不見舍利弗在般若會上，問文殊曰：「諸佛如來不覺法界耶？」文殊曰：「弗也。舍利弗！諸佛尚不可得，云何有佛而覺法界？法界尚不可得，云何法界為諸佛所覺？」看他兩人恁麼激揚，又何曾著意來？從上諸佛諸祖為人，皆有如是體裁，自是後來兒孫失其宗旨，遂各立門戶造妖揑怪耳。叔遲既於世間灰心，則已省得無限事了也。不壞世間相而談實相，佛佛授手、祖祖相傳，無差無別。自是學此道者，錯認方便，故傳習將去，殊不本其源流耳，如何是不壞世間相而談實相？妙喜為爾說破，奉侍尊長承順顏色，子弟之職當做者不得避忌，然後隨緣放曠、任性逍遙，日用四威儀內常自檢察，更以無常迅速生死事大，時時提撕，無事亦須讀聖人之書，資益性識。苟能如是，世出世間俱無過患矣。

Xuefeng went three times to Touzi and nine times to Dongshan, but the conditions and dharma did not harmonize. In the end, only when Yantou swept away his former piecemeal attainments did his mind-ground open up and penetrate through. Yantou said: 'If in the future you wish to broadcast the great teaching, every single thing must flow out from your own breast, covering heaven and covering earth; only then will it be the action of a great man.' Yantou's words not only illuminated Xuefeng's capacity, but can also serve as an eternal model for those who study this Way. What is called 'flowing out from one's breast' is one's own direct perception, inherently complete from beginningless time. As soon as a second thought arises, one falls into inferential perception. Inferential perception is a dharma obtained through the adornment of external conditions; direct perception is the matter from the other side of Bhīṣmagarjitasvararāja, before one's parents were born. What is obtained from direct perception has robust vigor; what is obtained from inferential perception has weak vigor. One with robust vigor can enter the buddha[-realm] and can also enter the māra[-realm]; one with weak vigor can enter the buddha-realm, but in the māra-realm will often beat a retreat, countless times. This matter does not lie in cleverness and sharpness, nor does it lie in dull faculties and shallow understanding. Judged in truth, it takes only the burst of a sudden release as the accurate aim. Once you obtain this news, whenever there are words and phrases, they do not establish their position apart from the real; where they stand is itself the real. What is called 'flowing out from one's breast, covering heaven and covering earth' is just like this. It is not concocting words to seek what is extraordinary, with an exquisite mind and embroidered mouth producing sharp and novel phrases that others cannot utter, and taking that to be flowing out from one's breast. If questioned ten times by the master and unable to reply nine times, there is no harm, [provided] you only fear forcibly acting as master before a skull; for as soon as you see an ancestral master open his mouth and move his tongue, you immediately accept it and take it away. Toward someone like this, even if a buddha appeared in the world, he could not save him. Although Shuchi's capacity is dull, he has on the contrary gained an advantage: because he genuinely wants to confront birth and death, he is untiring and diligent, thought after thought unwilling to let go. What was called earlier 'gaining an advantage' is precisely this family style of the dull. Since you have a resolute will, obtaining it into your own hands will naturally have its time; do not be concerned about when it will be obtained. I often say to the patch-robed monks: 'If you want to practice Miaoxi's Chan, you must be prepared not to understand for an entire lifetime; if you seek quick results, it will surely mislead you.' Why is this? Only because from the beginning there has been no dharma to give to people, but only acting as a man who points out the road for them. An ancient worthy said: 'Having something attained is the howl of a jackal; having nothing attained is the roar of the lion.' The Buddha was a person of universal adaptability: over forty-nine years, in more than three hundred and sixty assemblies, he preached the Dharma, guiding them according to their capacities. Therefore, within the ten dharmadhātus, with a single voice he expounded, and sentient beings each obtained benefit according to their kind. Just as when the east wind brushes by, the ten thousand plants all bloom together, so too is the Dharma spoken by the Buddha. If he had intentional purpose to produce benefit within the ten dharmadhātus, then that would be using 'my' preaching of the Dharma with the desire to cause sentient beings to attain deliverance according to their kinds—would that not be difficult? Do you not see Śāriputra at the Prajñā assembly asking Mañjuśrī: 'Do the buddhas, the Tathāgatas, not awaken to the dharmadhātu?' Mañjuśrī said: 'No, Śāriputra! Buddhas are not even to be found; how could there be a buddha who awakens to the dharmadhātu? The dharmadhātu is not even to be found; how could the dharmadhātu be awakened to by the buddhas?' Look at how the two of them stimulated and expounded like this; how did they ever attach their intent? The way all the buddhas and patriarchs from of old acted for people's sake was entirely of this style. It is simply that descendants of later times lost their essential aim, and thereupon each established their own sects, conjuring up demons and fabricating monsters. Since Shuchi has already become disheartened with worldly matters, he has already been spared countless affairs. 'Without destroying worldly marks, one speaks of the true mark'—buddha hands down to buddha, patriarch transmits to patriarch, without disparity and without distinction. It is merely that those who study this Way mistake the expedient means and thus transmit and practice them further, completely failing to root themselves in the source. What is it to 'not destroy worldly marks and yet speak of the true mark'? Miaoxi will explain it thoroughly for you: serve your elders and comply with their expressions; do not avoid or shirk the duties that younger generations ought to perform; afterwards, accord with conditions, open and free, give free rein to your nature in easy wandering; constantly examine yourself within the four deportments of daily use; furthermore, with the swiftness of impermanence and the great matter of birth and death, remind yourself at all times; when free from affairs, you must also read the books of the sages to enrich your mental consciousness. If you can be like this, in both the worldly and the supramundane there will be no fault or calamity.