大慧普覺禪師語錄 27.15

27.15

I understand that you have closed your gates to practice wall contemplation; this is fine medicine for setting the mind at rest. If you were instead to bore into old papers, you would surely stir up the root sprouts of birth and death that have been in the storehouse consciousness from beginningless time, unquestionably creating difficulties for your good roots and creating obstacles to the Way. Having attained the setting of the mind at rest, just let it rest. Concerning past matters—whether good or bad, adverse or favorable—think about none of them. In present matters, simplify whenever you can simplify; cut them in two with a single blade without hesitating. Future matters will naturally not continue. Old Śākya said: 'The mind does not falsely grasp past phenomena, nor is it greedy for or attached to future matters; it does not abide in the present, thoroughly realizing that the three periods of time are entirely empty and quiet.' Just observe this: A monk asked Zhaozhou, 'Does even a dog have buddha-nature?' Zhaozhou said, 'No (wu).' Please take the mind of idle deliberation and turn it onto this word 'wu'; try deliberating upon it. When you suddenly break through this single thought at the place where deliberation cannot reach, that is the place where you thoroughly realize the three periods of time. When you thoroughly realize it, it cannot be arranged, cannot be calculated, and cannot be proven by citations. Why is this? The place of thorough realization does not allow arranging, does not allow calculating, and does not allow proving by citations. Even if you could prove it by citation, calculate it, and arrange it, it has no relation whatsoever to one who has thoroughly realized it. Just let it be vast and open: do not think of good or evil, neither paying deliberate attention nor sinking into forgetfulness. If you pay deliberate attention, you will drift; if you sink into forgetfulness, you will be torpid. Neither paying deliberate attention nor sinking into forgetfulness, good is not good, and evil is not evil. If you thoroughly realize it like this, where can the Māra of birth and death lay a hand on you? You are the one Wang Yanzhang whose fame fills the world. What you have arranged, calculated, and cited throughout your life are writings, reputation, and official posts; at the place where you reap the fruit in your later years, which of these is real? Having composed countless phrases of 'zhi hu zhe ye', which line brings you strength? Now that your reputation is renowned, how far apart is it from one who conceals virtue and hides his light? You have attained the high office of the Two Drafting Academies; how much difference is there from when you were an ordinary scholar? Now you are nearly seventy years old; exhausting your skills, what do you intend to do? On the thirtieth day of the twelfth month, how will you settle the account? The murderous ghost of impermanence does not halt for a single instant. Zhenjue of Xuefeng said: 'Time passes swiftly in a mere instant; / how could one dwell long in this floating world? / Crossing the ridge, I reached the age of thirty-two; / entering Min, I had already passed forty. / There is no need to constantly raise others' faults; / one's own errors must be continually removed. / Send word to the city full of purple and red robes: / King Yama is not afraid of those wearing the golden fish talisman.' Why did the ancients urge this with bitter mouths? The foolish and mediocre people of the world are pressed by hunger and cold; in their daily life they have no other thoughts. If only their bodies are somewhat warm and their bellies not hungry, it is enough; merely because of these two matters, the Māra of birth and death cannot trouble them. Compared with those who enjoy wealth and rank, the weight is not equal. For those who enjoy wealth and rank, their bodies are already constantly warm and their bellies constantly full; not being pressed by these two matters, they have an additional, unspeakable recklessness. Thus they are constantly in the demonic net of birth and death, without any way to escape, unless they possess extraordinary innate capacity from past lives to see through and break through it. The former sage said: 'The sudden arising [of a thought] is the sickness; not continuing it is the medicine. Do not fear thoughts arising; only fear realizing it late.' 'Buddha' means awakened; because he is constantly awakened, he is called the Great Awakened One and the King of Awakening. Yet all of this is achieved from within the ordinary person. If he is a true man, why should I not be as well? How much time can one have in a hundred years of fleeting light? Thought after thought, it is like rescuing one's head from fire. One still fears not being able to accomplish good deeds; how much more so when, thought after thought, one is in the worldly defilements without awakening! It is truly fearful, truly fearful. Recently I received a letter from Lü Juren in the fourth month, reporting the deaths of Zeng Shuxia and Liu Yanli. Juren said: 'Among my acquaintances, one or two are taken away from time to time; it is truly fearful.' Recently he has been very earnest about this matter, and he also regrets having turned his head somewhat late. I have recently written a letter in reply saying: 'Just take the final single thought of knowing the error as correct, regardless of whether it is late or early.' The single thought of knowing the error is the very foundation for becoming a buddha and making a patriarch, the sharp weapon for breaking the demonic net, and the starting path for escaping birth and death. I hope you will also apply your effort in this way. When your effort gradually matures, you will feel it saving effort during the twenty-four hours of daily life. When you feel it saving effort, do not relax; just push forward from the place where effort is saved. Pushing back and forth until you do not even know there is a place where effort is saved, you will not be far off. Just look into the word 'wu', and do not care whether you attain it or not. This is my most earnest prayer.