大慧普覺禪師語錄 29.21

29.21

真實到不疑之地者，如渾鋼打就生鐵鑄成，直饒千聖出頭來，現無量殊勝境界，見之亦如不見，況於此作奇特殊勝道理耶？昔藥山坐禪次，石頭問：「子在這裏作甚麼？」藥山云：「一物不為。」石頭云：「恁麼則閑坐也。」藥山云：「閑坐則為也。」石頭然之。看他古人，一箇閑坐也奈何他不得。今時學道之士，多在閑坐處打住，近日叢林無鼻孔輩，謂之默照者，是也。又有一種脚跟元不曾點地，認得箇門頭戶口光影，一向狂發，與說平常話不得，盡作禪會了。似這般底，喚業識作本命元辰，更是不可與語本分事也。不見雲門大師有言：「光不透脫，有兩般病，一切處不明面前有物，是一；又透得一切法空，隱隱地似有箇物相似，亦是光不透脫。又法身亦有兩般病，得到法身，為法執不忘，己見猶存，坐在法身邊，是一；直饒透得法身去，放過即不可，子細檢點來，有甚麼氣息？亦是病。」而今學實法者，以透過法身為極致，而雲門返以為病，不知透過法身了，合作麼生？到這裏，如人飲水冷煖自知，不著問別人，問別人則禍事也。所以云：「真實到不疑之地者，如渾鋼打就生鐵鑄成是也。」如人喫飯飽時，不可更問人我飽未飽。昔黃檗問百丈：「從上古人以何法示人？」百丈只據坐，黃檗云：「後代兒孫將何傳授？」百丈拂衣便起云：「我將謂汝是箇人，這箇便是為人底樣子也。但向自信處看，還得自信底消息絕也未？若自信底消息絕，則自然不取他人口頭辦矣。」臨濟云：「汝若歇得念念馳求心，與釋迦老子不別。」不是欺人，第七地菩薩求佛智心未滿足故，謂之煩惱，直是無爾安排處，著一星兒外料不得。數年前有箇許居士，認得箇門頭戶口，將書來呈見解云：「日用中空豁豁地，無一物作對待，方知三界萬法一切元無，直是安樂快活放得下。」因示之以偈曰：「莫戀淨潔處，淨處使人困，莫戀快活處，快活使人狂。如水之任器，隨方圓短長，放下不放下，更請細思量，三界與萬法，匪歸何有鄉，若只便恁麼，此事大乖張。為報許居士，家親作禍殃，豁開千聖眼，不須頻禱禳，偶晨起稍涼。」驀然記得，子卿道友初得箇入頭時，尚疑恐是光影，遂將從來所疑公案拕照，方見趙州老漢敗闕處，不覺信筆葛藤如許。

One who has truly arrived at the ground of no doubt is like something forged from pure steel or cast from raw iron; even if a thousand sages stepped forward and manifested boundless, extraordinary realms, seeing them would be just like not seeing them—how much less would one make extraordinary and wondrous doctrines out of this? Formerly, while Yaoshan was sitting in meditation, Shitou asked: "What are you doing here?" Yaoshan said: "Not doing a single thing." Shitou said: "Then you are just sitting idly." Yaoshan said: "Sitting idly would be doing something." Shitou approved of him. Look at those ancients: even an 'idle sitting' could not pin him down. The students of the Way nowadays mostly get stuck at the place of idle sitting; those fellows without nostrils in recent times' monasteries who call it 'silent illumination' are of this kind. There is also a type whose heels have never touched the ground at all, who recognize merely a shadow at the entryway, run wildly in one direction, and cannot be spoken to in ordinary words—interpreting everything as Chan. Those like this call karmic consciousness their fundamental destiny, and it is even less possible to speak with them of the fundamental matter. Have you not seen that Master Yunmen said: "When the light does not penetrate through, there are two kinds of sickness. That everywhere is not clear and there is an object before one is the first; moreover, having penetrated through to the emptiness of all phenomena, yet faintly there seems to be a thing resembling an object—this too is the light not penetrating through. Furthermore, the dharmakāya also has two kinds of sickness. Reaching the dharmakāya, because attachment to dharma is not forgotten and personal views still remain, sitting by the side of the dharmakāya is the first; even if one penetrates through the dharmakāya, to let it go will not do—if one scrutinizes carefully, what flavor is there? This too is a sickness." Nowadays, those who study real phenomena take penetrating through the dharmakāya as the ultimate, yet Yunmen on the contrary takes it as a sickness. They do not know: once one has penetrated through the dharmakāya, what should one do? Having reached here, like someone drinking water who knows for himself whether it is cold or warm, there is no need to ask others; if you ask others, disaster ensues! Therefore it is said: "One who has truly arrived at the ground of no doubt is like something forged from pure steel or cast from raw iron." Like a man who is full after eating a meal: he cannot further ask others, 'Am I full or not?' Formerly, Huangbo asked Baizhang: "With what dharma did the ancients from of old instruct people?" Baizhang merely remained seated. Huangbo said: "What will future descendants transmit?" Baizhang shook out his robes and rose at once, saying: "I thought you were someone of stature! This itself is the model for instructing people." Just look toward where you trust yourself: have the messages of trusting yourself been cut off yet or not? If the messages of trusting yourself are cut off, then naturally you will not take what is accomplished on other people's tongues. Linji said: "If you can put to rest the mind that runs about seeking thought after thought, you will be no different from old Śākyamuni." This is not deceiving people. Because a bodhisattva of the seventh stage has not yet satisfied the mind seeking buddha-wisdom, it is called defilement. Truly, there is no place for you to arrange things, nor can you add a single speck of extraneous material. Several years ago, there was a Layman Xu who recognized merely the entryway, and sent a letter presenting his view, saying: "In daily life it is vastly empty, without a single thing serving as a counterpart; only now do I know that the three realms and ten thousand dharmas were originally all non-existent, truly peaceful, joyful, and let go." Therefore I instructed him with a verse, which said: / "Do not crave the clean and pure place, / The pure place exhausts a person; / Do not crave the joyful place, / Joy makes a person mad. / Like water conforming to the vessel, / Following the square, round, short, and long, / Whether letting go or not letting go, / Please ponder it further carefully. / The three realms and the ten thousand dharmas / Do not return to the Land of Nowhere; / If it were only just like this, / This matter would be greatly contrary. / I inform Layman Xu: / Family kin create calamity! / Open wide the eyes of a thousand sages; / There is no need for frequent prayers for exorcism." / It happened that I got up in the morning when it was rather cool, and suddenly remembered: when you, friend in the Way Ziqing, first gained an entryway, you were still suspicious that it might be a shadow, so you brought the gong'ans you had always doubted to shine upon it, and only then saw the place where the old fellow Zhaozhou was defeated. Unawares, letting my brush run on, I have entangled myself in such vines.