大慧普覺禪師語錄 24.10

24.10

定光大師妙道問雲門：「此心此性迷悟向背如何？乞省要處指示。」雲門良久不答，妙道再問，雲門笑曰：「若論省要處，則不可指示於人；若可指示，則不省要矣。」妙道曰：「豈無方便令學人趣向？」雲門曰：「若論方便，則心無迷悟，性無向背，但人立迷悟見、執向背解，欲明此心見此性，而此心此性即隨人顛倒錯亂流入邪途，以故佛魔不辯、邪正不分。蓋不了此心此性之夢幻，妄立二種之名言，以向背迷悟為實，認此心此性為真。殊不知，若實若不實、若妄若非妄、世間出世間，但是假言說。」故淨名云：「法不可見聞覺知，若行見聞覺知，是則見聞覺知，非求法也。」又古德云：「若取自己自心為究竟，必有他物他人為對治。」又佛謂富樓那曰：「汝以色空相傾相奪於如來藏，而如來藏隨為色空周遍法界；我以妙明不滅不生合如來藏，而如來藏唯妙覺明圓照法界。」如來藏即此心此性也。而佛權指色空相傾相奪為非，以妙明不滅不生為是，此兩段是藥語，治迷悟二病，非佛定意也，為破執迷悟心性向背為實法者之言耳。不見金剛藏菩薩曰：「一切三世唯是言說，一切諸法於言說中無有依處，一切言說於諸法中亦無依處。」苟迷悟見亡、向背解絕，則此心洞明如皎日，此性寬廓等虛空，當人脚跟下放光動地照徹十方，覩斯光者盡證無生法忍。到恁麼時自然與此心此性默默相契，方知昔本無迷、今本無悟，悟即迷、迷即悟，向即背、背即向，性即心、心即性，佛即魔、魔即佛，一道清淨平等，無有平等不平等者，皆吾心之常分，非假於他術。既得恁麼，亦是不得已而言之，不可便以為實。若以為實，則又是不識方便，認定死語重增虛妄，展轉惑亂無有了期。到這裏無爾用心處，不若知是般事，撥置一邊，却轉頭來看，馬大師即心是佛，非心非佛，不是心不是佛不是物，趙州庭前柏樹子，雲門須彌山，大愚鋸解秤鎚，嚴陽尊者土塊，汾陽莫妄想，俱胝竪指頭，畢竟是何道理？此乃雲門方便也，妙道思之。

Master Dingguang Miaodao asked Yunmen, "How are delusion and awakening, conformity and opposition, regarding this mind and this nature? I beg for an instruction pointing out the essential shortcut." Yunmen remained silent for a long time. Miaodao asked again, and Yunmen smiled and said, "If we speak of the essential shortcut, it cannot be pointed out to others; if it could be pointed out, it would not be the essential shortcut." Miaodao said, "Is there no skillful means to cause students to tend toward it?" Yunmen said, "If we speak of skillful means, mind has no delusion or awakening, and nature has no conformity or opposition. It is only that people establish views of delusion and awakening and cling to understandings of conformity and opposition, wishing to clarify this mind and see this nature; and so this mind and this nature follow along with human inverted confusion and flow into deviant paths. Because of this, buddhas and demons are not distinguished, and the deviant and the correct are not divided. This is because they do not understand that this mind and this nature are a dream and an illusion, falsely setting up two kinds of names and words, taking conformity and opposition, delusion and awakening, as real, and mistaking this mind and this nature as true. They do not know at all that whether real or not real, whether false or not false, worldly or world-transcending, they are merely provisional words and statements." Therefore Vimalakīrti said, "The Dharma cannot be seen, heard, sensed, or known. If one practices seeing, hearing, sensing, and knowing, that is seeing, hearing, sensing, and knowing, not seeking the Dharma." Also an ancient worthy said, "If you take yourself and your own mind as ultimate, there will inevitably be other objects and other persons as antidotes." Furthermore, the Buddha said to Pūrṇa, "You, with matter and emptiness conflicting and usurping each other within the tathāgatagarbha, cause the tathāgatagarbha to pervade the dharmadhātu accordingly as matter and emptiness; I, with wondrous clarity unceasing and unborn, unite with the tathāgatagarbha, and the tathāgatagarbha only as wondrous awakened clarity completely illuminates the dharmadhātu." The tathāgatagarbha is just this mind and this nature. Yet the Buddha expediently pointed to the mutual conflict and usurpation of matter and emptiness as wrong, and took wondrous clarity unceasing and unborn as right. These two passages are medicinal words to cure the two sicknesses of delusion and awakening; they are not the Buddha's definitive meaning, but words uttered to break the clinging of those who grasp mind, nature, conformity, and opposition in delusion and awakening as real dharmas. Have you not seen Bodhisattva Vajragarbha say, "All the three times are merely words and speech; all dharmas have no resting place within words and speech; all words and speech also have no resting place within dharmas"? If the view of delusion and awakening is extinguished and the understanding of conformity and opposition is severed, then this mind is thoroughly clear like the bright sun, this nature is vast and open like empty space, and from beneath one's own feet light radiates, shaking the earth and illuminating the ten directions; those who behold this light all realize the forbearance of the non-arising of dharmas. When one arrives at such a time, one naturally tallies in silence with this mind and this nature. Only then does one know that originally there was no delusion in the past and originally there is no awakening in the present: awakening is delusion, delusion is awakening; conformity is opposition, opposition is conformity; nature is mind, mind is nature; buddha is demon, demon is buddha; a single path, pure and equal, without that which is equal or unequal—all this is the constant portion of our mind, not borrowing from other techniques. Having attained such a state, it is also said only out of necessity; one must not straightaway take it as real. If one takes it as real, then again one fails to recognize skillful means, clinging to dead words and further adding to vanity and falsehood, turning in confusion without an end. Arriving here, there is no place for you to apply your mind. You had better know this matter, push it aside, and then turn your head to look: Great Master Ma's 'Mind itself is Buddha', 'Neither mind nor Buddha', 'It is not mind, not Buddha, not a thing'; Zhaozhou's cypress tree in the courtyard; Yunmen's Mount Sumeru; Dayu's sawing open the steelyard weight; Venerable Yanyang's clod of earth; Fenyang's 'Do not give rise to false thoughts'; Juzhi's raising a finger—in the final analysis, what principle is this? This is Yunmen's skillful means. Miaodao, reflect upon it.