大慧普覺禪師語錄 29.11

29.11

向承示諭：「性根昏鈍，而黽勉修持，終未得超悟之方。」宗杲頃在雙徑，答富季申所問，正與此問同，能知昏鈍者，決定不昏鈍，更欲向甚處求超悟？士大夫學此道，却須借昏鈍而入。若執昏鈍，自謂我無分，則為昏鈍魔所攝矣。蓋平昔知見，多以求證悟之心，在前作障故，自己正知見不能現前。此障亦非外來，亦非別事，只是箇能知昏鈍底主人公耳。故瑞巖和尚居常在丈室中自喚云：「主人公。」又自應云：「喏。」「惺惺著。」又自應云：「喏。」「他時後日莫受人謾。」又自應云：「喏喏。」古來幸有恁麼牓樣，謾向這裏提撕看，是箇甚麼？只這提撕底，亦不是別人，只是這能知昏鈍者耳。能知昏鈍者，亦不是別人，便是李寶文本命元辰也。此是妙喜應病與藥，不得已略為居士指箇歸家穩坐底路頭而已。若便認定死語，真箇喚作本命元辰，則是認識神為自己，轉沒交涉矣。故長沙和尚云：「學道之人不識真，只為從前認識神，無量劫來生死本，癡人喚作本來人。」前所云借昏鈍而入是也。但只看能知得如是昏鈍底，畢竟是箇甚麼？只向這裏看，不用求超悟，看來看去，忽地大笑去矣，此外無可言者。

Previously I received your instruction: 'My innate faculty is dim and dull, and though I strive diligently in practice, in the end I have not obtained the method of transcendent awakening.' When Zonggao was at Shuangjing, answering what Fu Jishen asked, it was exactly the same as this question. The one who can know dimness and dullness is decidedly not dim and dull; where else would you go to seek transcendent awakening? When scholar-officials study this Path, they must instead borrow dimness and dullness to enter. If you grasp dimness and dullness, telling yourself that you have no share in it, then you are captured by the demon of dimness and dullness. Because intellectual views of old mostly have the mind that seeks realization and awakening standing in front as an obstruction, your own right knowledge and view cannot manifest. This obstruction does not come from outside, nor is it another matter; it is just the master who can know dimness and dullness. Thus Master Ruiyan habitually called to himself in his abbot's quarters: 'Master!' And he would answer himself: 'Yes.' 'Stay awake!' And he would answer himself: 'Yes.' 'At any later day do not be deceived by people.' And he would answer himself: 'Yes, yes.' Fortunately, from antiquity there has been such an example; casually bring it to attention and look here: what is this? Just this one that brings it to attention is also no other person; it is just this one that can know dimness and dullness. The one that can know dimness and dullness is also no other person; it is Li Baowen's own natal star of life. This is Miaoxi prescribing medicine according to the illness, having no choice but to briefly point out to the lay practitioner a pathway to return home and sit securely. If you immediately fix upon dead words and truly call it the natal star of life, then that is recognizing the spirit of consciousness as oneself, having even less connection to it. Thus Master Changsha said: 'Students of the Path do not recognize the true, / Only because from the past they have recognized the spirit of consciousness; / The root of birth and death for immeasurable kalpas, / The foolish person calls the original person.' What was mentioned earlier about borrowing dimness and dullness to enter is just this. Only look: ultimately, what is that which can know such dimness and dullness? Just look toward this; there is no need to seek transcendent awakening. Looking and looking, you will suddenly burst into great laughter. Beyond this, there is nothing to say.