大慧普覺禪師語錄 26.17

26.17

示諭一一備悉。佛言：「有心者皆得作佛。」此心非世間塵勞妄想心，謂發無上大菩提心，若有是心，無不成佛者。士大夫學道，多自作障難，為無決定信故也。佛又言：「信為道元功德母，長養一切諸善法，斷除疑網出愛流，開示涅槃無上道。」又云：「信能增長智功德，信能必到如來地。」示諭：「鈍根未能悟徹，且種佛種子於心田。」此語雖淺近，然亦深遠，但辦肯心，必不相賺。今時學道之士，往往緩處却急，急處却放緩，龐公云：「一朝蛇入布裩襠，試問宗師甚時節？」昨日事今日尚有記不得者，況隔陰事，豈容無忘失耶？決欲今生打教徹，不疑佛不疑祖，不疑生不疑死，須有決定信具決定志，念念如救頭然，如此做將去，打未徹時方始可說根鈍耳。若當下便自謂：「我根鈍，不能今生打得徹，且種佛種結緣。」乃是不行欲到，無有是處。杲每為信此道者說，漸覺得日用二六時中省力處，便是學佛得力處也。自家得力處，他人知不得，亦拈出與人看不得。盧行者謂道明上座曰：「汝若返照自己本來面目，密意盡在汝邊是也。」密意者，便是日用得力處也，得力處，便是省力處也。世間塵勞事，拈一放一，無窮無盡，四威儀內，未嘗相捨，為無始時來與之結得緣深故也；般若智慧無始時來，與之結得緣淺故也。乍聞知識說著，覺得一似難會，若是無始時來塵勞緣淺、般若緣深者，有甚難會處？但深處放教淺，淺處放教深，生處放教熟，熟處放教生，纔覺思量塵勞事時，不用著力排遣，只就思量處輕輕撥轉話頭，省無限力，亦得無限力。請公只如此崖將去，莫存心等悟，忽地自悟去，參政公想日日相會，除圍碁外，還曾與說著這般事否？若只圍碁，不曾說著這般事，只就黑白未分處，掀了盤撒了子，却問他索取那一著。若索不得，是真箇鈍根漢，姑置是事。

I have fully noted each item of your instruction. The Buddha said: 'All who have a mind can attain Buddhahood.' This mind is not the worldly mind of defilements and deluded thoughts; it refers to bringing forth the supreme, great bodhicitta—if one has this mind, there are none who do not attain Buddhahood. When scholar-officials study the Way, they mostly create obstacles and difficulties for themselves because they lack determinate faith. The Buddha also said: 'Faith is the origin of the Way and the mother of merits, nurturing all good dharmas, severing the net of doubts to emerge from the torrent of craving, and disclosing the supreme path of nirvāṇa.' He also said: 'Faith can increase the merits of wisdom; faith can surely reach the Tathāgata's stage.' Your instruction says: 'With dull faculties I have not yet awakened thoroughly, and so for now I plant the buddha-seed in the field of the mind.' Although these words are simple and close at hand, they are also profound and far-reaching; if only you manage a willing mind, you will certainly not be deceived. Nowadays, people who study the Way often rush where things are relaxed and relax where things are urgent. Layman Pang said: 'One day a snake enters the crotch of your cloth trousers; let me ask the ancestral teacher, what season is it then?' Of yesterday's events, there are still things you cannot recall today; how much less will the events of past lives be free of forgetting? If you are determined to penetrate thoroughly in this life, doubting neither the buddhas nor the patriarchs, doubting neither birth nor death, you must have determinate faith and possess determinate resolve, thought after thought as if saving your head from fire. Proceeding in this manner, if you have not yet penetrated thoroughly, only then can you be spoken of as having dull faculties. If on the spot you say to yourself, 'My faculties are dull, and I cannot penetrate thoroughly in this life; I will just plant the buddha-seed to form a karmic affinity,' this is wishing to arrive without walking—it cannot possibly be. I always tell those who have faith in this Way that as you gradually feel an effortless place in your daily activities throughout the twelve periods of the day, that is where you gain strength in studying the Buddha. The place where you yourself gain strength cannot be known by others, nor can it be brought out for others to see. Practitioner Lu said to Senior Monk Daoming: 'If you reflect back upon your own original face, the secret meaning is entirely with you'—this is it. The 'secret meaning' is precisely the place where you gain strength in daily activities, and the place of gaining strength is precisely the effortless place. The worldly affairs of defilement—taking up one and dropping another—are endless and inexhaustible, never leaving you throughout the four deportments, because from beginningless time you have formed deep affinities with them; whereas with prajñā wisdom, from beginningless time you have formed shallow affinities. Hearing a spiritual friend speak of it for the first time, you feel as though it is hard to understand; but for one who from beginningless time has had shallow affinities with defilements and deep affinities with prajñā, what is there that is hard to understand? Just make what is deep shallow, make what is shallow deep; make what is unfamiliar familiar, and make what is familiar unfamiliar. As soon as you realize you are deliberating on defiling affairs, do not use effort to dispel them; right at the point of deliberation gently turn the huatou, which saves limitless effort and also gains limitless strength. I ask you, sir, just to press on in this way, without keeping in mind the expectation of awakening; then suddenly you will awaken of yourself. I imagine you meet daily with the Vice Director of the Right; besides playing weiqi, have you ever spoken with him about such matters? If you only play weiqi and have never spoken about such matters, right where black and white are not yet distinguished, overturn the board and scatter the pieces, and then ask him for that one move. If he cannot produce it, he is a truly dull-rooted fellow; for now let the matter rest.