大慧普覺禪師語錄 6.3

6.3

On the twenty-eighth day of the second month, he opened the hall at Jingde Lingyin Chan Monastery in Lin'an Prefecture. Presenting the statement and showing it to the assembly, he said: "This is what old Śākya could not finish explaining in his forty-nine years and more than three hundred and sixty assemblies; it is all inside here. The Pacification Commissioner Fuwen entrusted it with both hands to Jingshan, and this mountain monk clearly presents the wondrous meaning within it. How should it be expounded? If it can be expounded, the imperial favor and the Buddha's favor are repaid all at once. If not, please have the cantorial priest bring it forth before the assembly." After the statement was proclaimed, he pointed to the Dharma seat and said, "On the crown of Vairocana's head, everyone aspires to walk. When asked about the road, five pairs out of ten do not know where to go. Do you want to recognize the road?" After a long pause, he said, "Look!" He then ascended the seat, offered incense, and prayed for the Emperor. Then he offered incense again, saying, "This piece of incense, in the Tuṣita Heaven is called saindhava; in the Nirmāṇarati Heaven is called 'depriving of thoughts'; beside Lake Anavatapta is called 'lotus treasury.' Tell me, what is it called in Jingshan's hand?" After a long pause, he said, "Not only does old man Yuanwu have a share in seeing it, but even if the Buddhas of the three periods were to appear, they would not dare gaze directly at it." He then burned it and took his seat. The Abbot of Lingyin struck the gavel and said: "Dragon-elephant assembly of the Dharma banquet, you should contemplate the paramārtha." The Master said: "If we discuss the paramārtha, the five eyes cannot see it, and the two kinds of hearing find it difficult to hear. If you want to obtain it accurately and clearly, you must directly contemplate it yourself. One who contemplates thus is called properly contemplating; one who contemplates otherwise is called improperly contemplating. When improper and proper are not yet distinguished, if you have doubts, please ask." A monk asked, "The Tamer appeared in the world and turned the wheel of the Dharma three times in the great chiliocosm; Bodhidharma came from the west and faced the wall for nine years at Shaoshi. Today the Reverend opens the hall for the state; I wonder, what is the single phrase that surpasses the buddhas and transcends the patriarchs?" The Master said, "Busily drawing a svastika in the empty sky." The monk continued, "Then the four assemblies will gaze in admiration, and the myriad people will sing songs of praise." The Master said, "Instead, it has been stated by you, Head Monk." The monk continued, "Even if it has been stated, that is only half of it. I wonder, regarding the transcendent, can the Reverend speak further?" The Master said, "An eight-cornered millstone runs in the empty sky." The monk continued, "I recall Emperor Suzong asking National Teacher Zhong: 'What is the Ten-bodied Tamer?' The National Teacher said, 'The donor walks atop Vairocana's crown.' I wonder what the meaning is?" The Master said, "Clear through past and present." The monk continued, "With an eye atop the crown, how could one be deceived? Shining through antiquity and leaping through the present, the adept knows." The Master said, "Restrained." A monk asked, "Is the assembly on Vulture Peak the same as or different from today?" The Master said, "Thus have I heard." The monk continued, "If so, then on Vulture Peak it was personally witnessed and raised; today it is heard again." The Master said, "What about the matter you heard?" The monk continued, "Both ends are severed; pure breeze arises on eight sides." The Master said, "Babbling your tongue for three thousand miles." The monk bowed. Another monk came forward. The Master said: "Stop your questioning for now. Even if the questioning were like a hundred rivers competing to pour, and the answers were like the great ocean swallowing the flow—bringing Vimalakīrti to seal his tongue and Śāriputra to be speechless—regarding the fundamental matter, there would be no relevance whatsoever. Tell me: regarding the fundamental matter, how should it be maintained?" He then raised his fly-whisk and said, "Do you see?" He struck the meditation bench again and said, "Do you hear? Clearly seeing and hearing, what is it? Today's Sagely Sovereign attained it here, and with the wondrously bright mind-seal, sealed the ten directions' ocean of worlds of the Lotus Treasury within a single speck of dust. Within a single speck of dust, he lets his robes hang and governs, expounding immeasurable, boundless, vast as empty space, inconceivable, supreme merits to benefit all sentient beings of the dharmadhātu. That is to say, the Sagely lifespan is vast as empty space and inconceivable; the Sagely capacity is vast as empty space and inconceivable; the Sagely virtue is vast as empty space and inconceivable; the Sagely learning is vast as empty space and inconceivable; up to Sagely wisdom, Sagely insight, Sagely benevolence, and Sagely intelligence, all are vast as empty space and inconceivable. Just this inconceivable is also inconceivable. It is entirely within a single speck of dust; all are the regular allotment of the Sagely mind, not relying on other arts. When the civil and military officials throughout the court attain it, with the wondrously bright mind-seal they firmly seal it beneath each person's heels, leaving not the slightest autumn hair of leakage. That is to say, the affairs of the king and the affairs of the people are each clear, each without error. Thereafter, rolling up and unfolding at ease, releasing or seizing as occasions demand, all are the regular allotment of our own mind, not relying on other arts. If today's assembly—monks or laypeople, men or women, noble or base—attains it, each sealing it with the wondrously bright mind-seal, then according to their faculties they all attain its functioning; each is clear, each without error; all are the regular allotment of our own mind, not relying on other arts. And tell me: when the elder of Jingshan attains it, what then? Do you understand? Relying solely on a single drop of Caoxi water, making rain throughout the world to repay our Emperor. I shall dedicate whatever fine hair of goodness has been gained by promoting and expounding prajñā above to pray for the longevity without bound of our current Emperor. Respectfully we wish that the benevolence of Yao spread widely, rivaling the glorious brightness of the sun and moon; that the virtue of Tang be ever renewed, enduring as long as heaven and earth. For the Empress Dowager, the Empress of the Central Palace, and the imperial relatives within the Great Inner Palace, we humbly pray that they together illuminate the correct cause of prajñā, and all attain the diamond seed-wisdom." He then cited: "King Prasenajit asked the Buddha, 'Is there still conventional truth within ultimate truth? If you say there is, wisdom should not be one; if you say there is not, wisdom should not be two. Regarding the meaning of one and two, what is its meaning?' The Buddha said, 'Great King! In the past, in the presence of Dragon Light Buddha, you once asked about this meaning. Now I have no teaching, and you also have no hearing. With no teaching and no hearing, is this called the meaning of one, or the meaning of two?'" The Master addressed the assembly, saying: "Clearly told, yet people still do not understand; how much less if it were concealed and brought forth today? If someone asks: 'Within Jingshan's ultimate truth is there still conventional truth? If you say there is, wisdom should not be one; if you say there is not, wisdom should not be two. Regarding the meaning of one and two, what is its meaning?' I would only say to him: 'The sovereign is enlightened! The ministers are良 (fine)! This is called the meaning of one, and also called the meaning of two.' Right at such a time, is there still a matter of the transcendent?" After a long pause, he said, "No matter how large, it must arise from the ground; no matter how high, what can be done about heaven? Compassionate assembly, having stood so long, take good care of yourselves." The Abbot of Lingyin struck the gavel again and said, "Carefully contemplate the Dharma of the Dharma King; the Dharma of the Dharma King is like this." He stepped down from the seat.