大慧普覺禪師語錄 24.5

24.5

為學為道一也，為學則學未至聖人，而期於必至，為道則求其放心於物我，物我一如，則道學雙備矣。士大夫博極群書，非獨治身求富貴取快樂，道學兼具擴而充之，然後推己之餘，可以及物。近世學者，多棄本逐末、背正投邪，只以為學為道為名，專以取富貴張大門戶為決定義，故心術不正，為物所轉，俗諺所謂只見錐頭利，不見鑿頭方。殊不知，在儒教則以正心術為先，心術既正，則造次顛沛無不與此道相契，前所云為學為道一之義也。在吾教則曰：「若能轉物即同如來。」在老氏則「曰慈曰儉，曰不敢為天下先。」能如是學，不須求與此道合，自然默默與之相投矣。佛說一切法，為度一切心，我無一切心，何用一切法。當知讀經看教，博極群書，以見月亡指、得魚亡筌，為第一義，則不為文字語言所轉，而能轉得語言文字矣。不見昔有僧問歸宗和尚：「初心如何得箇入處？」宗以火著敲鼎蓋三下云：「還聞否？」僧云：「聞。」宗云：「我何不聞？」宗又敲三下問：「還聞否？」僧云：「不聞。」宗云：「我何以聞？」僧無語，宗云：「觀音妙智力，能救世間苦。」潤甫道友夙植德本，信得此段大事因緣，及念念無間斷，但於一切文字語言上，未能見月亡指得魚亡筌爾，苟於歸宗示誨處領略，方知觀音悟圓通，與歸宗聞與不聲之義，無二無別。何以知其然也？初於聞中，入流亡所，所入既寂，動靜二相，了然不生。動相不生，則世間生滅之法滅矣。靜相不生，則不為寂滅所留係矣。如於此二中間不住動相，亦不為靜相所困，則觀音所謂生滅既滅，寂滅現前。得到這箇田地，始得身心一如，身外無餘，頭頭上明、物物上顯矣。非是彊為，法如是故。潤甫勉之。

Engaging in scholarship and engaging in the Way are one and the same. To engage in scholarship is to study what has not yet attained sageliness and resolve definitely to attain it. To engage in the Way is to seek one's lost mind in both external things and oneself; when things and self are one suchness, the Way and scholarship are both fully realized. When gentlemen of the scholar-official class read widely across all books, it is not merely to cultivate their persons, seek wealth and rank, and obtain pleasure; having both the Way and scholarship, they expand and fulfill them, and thereafter extend what they have attained to reach other things. Scholars of recent times mostly abandon the root to chase after the branches, turn their backs on the correct, and throw themselves into the heterodox. They merely use engaging in scholarship and engaging in the Way as a name, taking the acquisition of wealth and rank and the aggrandizement of their households as their ultimate truth. Thus their mental disposition is not upright, and they are turned by external things—as the popular proverb says: 'One sees only the sharpness of the awl's point, but does not see the squareness of the chisel's head.' Little do they know that in Confucian teaching, making the mental disposition upright is primary; once the mental disposition is upright, then even in moments of haste and times of upheaval there is nothing that does not accord with this Way. This is the meaning of what was said earlier, that scholarship and the Way are one. In our teaching, it is said: 'If one can turn things, one is identical to the Tathāgata.' In Laozi, it is said: 'I have three treasures: the first is compassion, the second is frugality, and the third is not presuming to take the lead in the world.' If one can study like this, one does not need to seek to harmonize with this Way; naturally, one will silently correspond with it. The Buddha spoke all dharmas to cross over all minds; if I have no mind whatsoever, what use have I for all dharmas? You should know that in reading sūtras, studying teachings, and reading widely across all books, forgetting the finger upon seeing the moon and forgetting the snare upon catching the fish is paramārtha. Then you will not be turned by written words and spoken language, but will be able to turn spoken language and written words. Have you not seen how long ago a monk asked Venerable Guizong: 'How can a beginner obtain an entry point?' Guizong tapped the caldron lid three times with the fire-poker and said, 'Do you still hear it?' The monk said, 'I hear it.' Guizong said, 'Why don't I hear it?' Guizong tapped it three more times and asked, 'Do you still hear it?' The monk said, 'I do not hear it.' Guizong said, 'Why do I hear it?' The monk had nothing to say. Guizong said, 'The wondrous power of Avalokiteśvara's wisdom can save from the sufferings of the world.' Fellow cultivator Runfu has long planted roots of virtue; he can believe in this great matter of cause and condition, thought after thought without interruption. It is only that in all written words and spoken language, he has not yet been able to forget the finger upon seeing the moon or forget the snare upon catching the fish. If he can grasp it where Guizong gave his instruction, only then will he know that Avalokiteśvara's awakening to complete penetration and Guizong's meaning of hearing and no sound are not two and not different. How is this known to be so? At first, within hearing, one entered the stream and forgot the object. The object entered having become tranquil, the two marks of motion and stillness clearly do not arise. When the mark of motion does not arise, worldly dharmas of arising and ceasing are extinguished. When the mark of stillness does not arise, one is not detained or bound by tranquil extinction. If between these two one does not abide in the mark of motion, nor is one trapped by the mark of stillness, then it is as Avalokiteśvara said: 'When arising and ceasing are extinguished, tranquil extinction becomes manifest.' Once one reaches this ground, only then will body and mind be one suchness, with nothing left outside the body; it is clear in every single circumstance and manifest in every single thing. This is not forced; the Dharma is inherently so. Runfu, exert yourself!