大慧普覺禪師語錄 28.13

28.13

某萬緣休罷，日用只如此，無煩軫念。左右分上欠少箇甚麼，在世界上，可謂千足萬足，苟能於此箇門中翻身一擲，何止腰纏十萬貫，騎鶴上揚州而已哉。昔楊文公大年，三十歲見廣慧璉公，除去礙膺之物，自是已後在朝廷、居田里，始終一節，不為功名所移、不為富貴所奪，亦非有意輕功名富貴，道之所在，法如是故也。趙州云：「諸人被十二時使，老僧使得十二時。」此老此說，非是彊為，亦法如是故也。大率為學為道一也，而今學者往往以仁義禮智信為學，以格物忠恕、一以貫之之類為道，只管如摶謎子相似，又如眾盲摸象各說異端，釋不云乎？以思惟心，測度如來圓覺境界，如取螢火燒須彌山，臨生死禍福之際都不得力，蓋由此也。楊子云：「學者所以修性，性即道也。」黃面老子云：「性成無上道。」圭峯云：「作有義事，是惺悟心；作無義事，是狂亂心。狂亂由情念，臨終被業牽；惺悟不由情，臨終能轉業。」所謂義者，是義理之義，非仁義之義。而今看來，這老子亦未免析虛空為兩處，仁乃性之仁，義乃性之義，禮乃性之禮，智乃性之智，信乃性之信，義理之義亦性也。作無義事，即背此性，作有義事，即順此性，然順背在人，不在性也。仁義禮智信在性，不在人也。人有賢愚，性即無也。若仁義禮智信在賢而不在愚，則聖人之道有揀擇取捨矣，如天降雨擇地而下矣。所以云：「仁義禮智信在性，而不在人也。」賢愚順背在人，而不在性也，楊子所謂修性，性亦不可修，亦順背賢愚而已，圭峯所謂惺悟狂亂是也，趙州所謂使得十二時被十二時使是也。若識得仁義禮智信之性起處，則格物忠恕、一以貫之在其中矣。肇法師云：「能天能人者，豈天人之所能哉？」所以云：「為學為道一也。」大率聖人設教，不求名、不伐功，如春行花木，具此性者，時節因緣到來，各各不相知，隨其根性大小，方圓長短，或青或黃，或紅或綠，或臭或香，同時發作。非春能大能小，能方能圓，能長能短，能青能黃，能紅能綠，能臭能香，此皆本有之性，遇緣而發耳。百丈云：「欲識佛性義，當觀時節因緣。時節若至，其理自彰。」又讓師謂馬師曰：「汝學心地法門，如下種子，我說法要，譬彼天澤，汝緣合故，當見其道。」所以云：「聖人設教，不求名不伐功，只令學者見性成道而已。」無垢老子云：「道在一芥則一芥重，道在天下則天下重是也。」左右甞升無垢之堂，而未入其室，見其表而未見其裏，百歲光陰，只在一剎那間，剎那間悟去，如上所說者皆非實義。然既悟了，以為實亦在我，以為非實亦在我，如水上葫蘆，無人動著，常蕩蕩地，觸著便動，捺著便轉轆轆地，非是彊為，亦法如是故也。趙州狗子無佛性話，左右如人捕賊，已知窩盤處，但未捉著耳，請快著精彩，不得有少間斷，時時向行住坐臥處，看讀書史處，修仁義禮智信處，侍奉尊長處，提誨學者處，喫粥喫飯處，與之廝崖，忽然打失布袋，夫復何言？

All conditions having ceased for me, my daily life is simply like this; there is no need for you to be anxious on my account. On your own part, what is lacking? In the world, you can be called completely fulfilled in ten thousand ways. If only you can turn yourself over and make a single leap within this gate, how would it merely be like having a hundred thousand strings of cash wrapped around your waist and riding a crane up to Yangzhou? Formerly, Lord Yang Danian, at the age of thirty, met Venerable Guanghui Lian and removed the thing obstructing his chest. From then on, whether at court or dwelling in the countryside, he maintained a single standard from start to finish, not moved by fame and merit, nor robbed away by wealth and rank; yet neither was it through any deliberate intention to make light of fame, merit, wealth, and rank—it was because where the Way resides, the Dharma is just so. Zhaozhou said: 'You are all driven by the twelve hours of the day; this old monk can drive the twelve hours.' This old fellow's saying was not a forced effort; it is also because the Dharma is just so. In general, pursuing learning and pursuing the Way are one and the same. Yet today's scholars often take humaneness, righteousness, propriety, wisdom, and trustworthiness as learning, and take investigating things, loyalty and reciprocity, a single thread running through it all, and the like as the Way. They only go on as if guessing at riddles, or like the blind men touching an elephant, each asserting a different part. Did not the Buddha say? 'To measure the Tathāgata's realm of complete enlightenment with a thinking mind is like taking a firefly's glow to burn Mount Sumeru.' When confronting birth, death, calamity, and fortune, they find no strength at all; this is precisely why. Yangzi said: 'That by which the scholar cultivates is nature; nature is the Way.' The Yellow-Faced Old Fellow said: 'Nature becomes the unexcelled Way.' Guifeng said: 'Doing deeds endowed with righteousness is the alert and awake mind; doing deeds devoid of righteousness is the mad and disordered mind. Madness and disorder arise from emotional thoughts; at the end of life, one is dragged by karma. Awakening does not rely on emotion; at the end of life, one can transform karma.' What is called 'righteousness' (yi) here is the sense of proper principle, not the righteousness of humaneness and righteousness. But as I see it now, this old fellow too could not avoid cleaving empty space in two. Humaneness is the humaneness of nature; righteousness is the righteousness of nature; propriety is the propriety of nature; wisdom is the wisdom of nature; trustworthiness is the trustworthiness of nature; and the righteousness of proper principle is also nature. Doing deeds devoid of righteousness goes against this nature; doing deeds endowed with righteousness accords with this nature. However, acceding to or going against it lies with the person, not with nature. Humaneness, righteousness, propriety, wisdom, and trustworthiness are in nature, not in the person. Persons have the worthy and the foolish; nature has none. If humaneness, righteousness, propriety, wisdom, and trustworthiness lay in the worthy and not in the foolish, then the Way of the sages would involve selecting and discarding, like rain falling from heaven choosing ground upon which to descend. Therefore it is said: 'Humaneness, righteousness, propriety, wisdom, and trustworthiness are in nature, not in the person.' The worthy and foolish, acceding and going against, lie with the person, not with nature. As for what Yangzi called 'cultivating nature,' nature cannot be cultivated either; it is merely acceding or going against, worthy or foolish. This is what Guifeng meant by 'awakening and madness,' and what Zhaozhou meant by 'driving the twelve hours and being driven by the twelve hours.' If you recognize the place where the nature of humaneness, righteousness, propriety, wisdom, and trustworthiness arises, then investigating things, loyalty and reciprocity, and a single thread running through it all are already within it. Dharma Master Sengzhao said: 'How could one who can be heaven and can be human be capable of being so through heaven and human?' Therefore it is said: 'Pursuing learning and pursuing the Way are one and the same.' In general, when sages establish teachings, they do not seek fame nor boast of their achievements. It is like spring moving through flowers and trees: those endowed with this nature, when the seasonal conditions arrive, are each unaware of the other; according to the size, squareness, roundness, length, or shortness of their roots and natures, whether blue, yellow, red, or green, whether foul or fragrant, they burst forth simultaneously. It is not that spring is able to be large or small, square or round, long or short, blue or yellow, red or green, foul or fragrant; these are all inherently possessed natures, merely bursting forth upon encountering conditions. Baizhang said: 'If you wish to know the meaning of buddha-nature, you should observe seasonal conditions. When the time arrives, its principle manifests of itself.' Furthermore, Master Rang said to Master Ma: 'Your studying the mind-ground Dharma gate is like sowing seeds; my expounding the essentials of the Dharma is like heavenly moisture. Because your conditions match, you shall see its Way.' Therefore it is said: 'When sages establish teachings, they do not seek fame nor boast of their achievements; they only cause scholars to see their nature and accomplish the Way.' Old Fellow Wugou said: 'When the Way is in a mustard seed, the mustard seed is weighty; when the Way is in the world, the world is weighty—this is it.' You have once ascended Wugou's hall, yet have not entered his inner chamber; you have seen the exterior, yet have not seen the interior. A hundred years of time is just within a single kṣaṇa. If you awaken in an instant, all that was said above is not real meaning. Yet once awakened, whether taking it as real is also up to me, and taking it as unreal is also up to me. Like a gourd on the water, untouched by anyone, it constantly drifts freely; touch it and it moves, press it down and it rolls about smoothly. This is not a forced effort; it is also because the Dharma is just so. Regarding Zhaozhou's huatou 'a dog has no buddha-nature,' you are like someone hunting a thief: you already know the lair, but have just not captured him yet. Please quickly apply your energy; do not allow the slightest interruption. At all times, in walking, standing, sitting, or lying down; in reading books and histories; in cultivating humaneness, righteousness, propriety, wisdom, and trustworthiness; in serving your elders; in instructing and admonishing scholars; in eating porridge and taking meals—grapple closely with it. Suddenly the cloth bag will burst open; then what more is there to say?