大慧普覺禪師語錄 28.19

28.19

左右天資近道，身心清淨，無他緣作障，只這一段，誰人能及？又能行住坐臥，以老僧所示省要處，時時提撕，休說一念相應千了百當，便是此生打未徹，只恁麼崖到臘月三十日，閻家老子也須倒退三千里始得。何以故？為念念在般若中，無異念、無間斷故。只如道家流，以妄心存想，日久月深，尚能成功，不為地水火風所使；況全念住在般若中，臘月三十日，豈不能轉業耶？而今人多是將有所得心學道，此是無妄想中真妄想也。但放教自在，然不得太緊、不得太緩，只恁麼做工夫，省無限心力。左右生處已熟、熟處已生，十二時中自然不著枯心忘懷，將心管帶矣。雖未透脫諸魔外道，已不能伺其便，亦自能與諸魔外道，共一手同一眼，成就彼事，而不墮其數矣。除公一人可以語此，餘人非但不能如公行履，亦未必信得及也。但於話頭上看，看來看去，覺得沒巴鼻沒滋味心頭悶時，正好著力，切忌隨他去。只這悶處，便是成佛作祖，坐斷天下人舌頭處也。不可忽！不可忽！

Your natural disposition is close to the Way; your body and mind are pure, without other conditions creating obstacles. Just this one part—who can match it? Furthermore, in walking, standing, sitting, and lying down, you constantly bring to mind and attend to the essential points shown by this old monk. Let alone a single thought corresponding where everything is settled, even if in this life you do not break through completely, if you just hold out like this until the thirtieth day of the twelfth month, old Yama will have to retreat three thousand miles! Why is this? Because thought after thought is in prajñā, without disparate thoughts and without interruption. Consider how even the Daoists, using a deluded mind to visualize and concentrate, can still achieve success through days and months, not being commanded by earth, water, fire, and wind; how much more so when one's entire thought abides in prajñā—on the thirtieth day of the twelfth month, how could it fail to turn karma? Nowadays, people mostly study the Way with a mind seeking attainment; this is true delusion within non-delusion. Just let it be free and easy; yet do not make it too tight, and do not make it too loose. Simply doing the practice like this saves boundless mental effort. For you, what was raw is already ripe, and what was ripe is already raw; throughout the twelve periods of the day, you naturally do not stick to a withered mind and forgotten thoughts, or hold on to your mind with concern. Although you have not penetrated and broken through, the various māras and outsiders are already unable to take advantage of you; you can also share one hand and one eye with the various māras and outsiders, accomplishing their affairs without falling into their categories. Except for you alone, to whom can this be spoken? Others not only cannot practice as you do, but may also not be able to believe in it fully. Just look into the huatou: as you look on and on, when you feel there is no handle, no flavor, and your mind is suffocated and frustrated, this is precisely the right time to exert effort—strictly avoid following after it! Just this place of frustration is where one becomes a buddha and an ancestor, cutting off the tongues of everyone under heaven. Do not neglect this! Do not neglect this!