大慧普覺禪師語錄 22.13

22.13

This matter cannot be sought with mind, cannot be attained without mind, cannot be reached through language, and cannot be penetrated through silence. Only when there is no place to apply the mind within these four propositions can one begin to raise and examine this news. The Buddha said: 'Among worldly and world-transcending merits, none is as great and inconceivable as the merit of no-mind.' Have you not seen that Old Man Śākya, at the prajñā assembly, asked the Bodhisattva Mañjuśrī: 'Have you entered the inconceivable samādhi?' Mañjuśrī said: 'No, World-Honoured One! I am myself the inconceivable, and I do not see that there is any mind capable of conceiving; how can one speak of entering the inconceivable samādhi? When I first aroused the resolve, I wished to enter this samādhi, but reflecting on it now, there is truly no mental thought, yet I enter samādhi. Like a person learning archery: with long practice he becomes skillful; later, though he has no mind [to aim], because of long practice every arrow shot hits the mark. I am also like this: when first learning the inconceivable samādhi, I tied my mind to a single condition; when through long practice it is accomplished, there are no longer any mental thoughts, and I am constantly united with samādhi.' Only when one reaches this stage can it be said that the nāga is constantly in samādhi, with no time when he is not in samādhi. Therefore the Buddha said: 'The merit of no-mind is truly superior, truly incomparable.' What is now spoken of as no-mind is not like the insensate no-mind of worldly earth, wood, tiles, and stones; a discrepancy of a hair's breadth is a loss of a thousand miles, and one must examine and observe it closely.