大慧普覺禪師語錄 9.6

9.6

Requested by Xiong Bozhuang to wield the fly-whisk, [the Master said]: "'The characteristic of all phenomena is quiescence and extinction, which cannot be proclaimed in words.' Old Man Śākya, in the kingdom of Magadha, for three weeks had no way to open his mouth. Great Master Bodhidharma, facing Emperor Wu of Liang, did his utmost to uphold [the Dharma], yet could only say 'I do not know.' If one were to sit still throughout, across the whole earth not a single person would bring forth the true and return to the source. Fortunately, the ancient sages had the gate of the secondary truth; what harm is there in clearing a pathway through it? Therefore it is said: 'The pure realm of Suchness: once obliterated, it has never remained; yet able to follow defiled and pure conditions, it thereupon becomes the ten dharmadhātus.'"
He then held up his fly-whisk and said: "This fly-whisk shares with the buddhas of the past, the buddhas of the future, and the buddhas of the present the same compassion and wisdom, the same practice and vows, the same power of benevolence; the same seeing of the eyes, the same hearing of the ears, the same smelling of the nose, the same tasting of the tongue, the same touching of the body, and the same thinking of the mind. Expounding the Dharma according to what is appropriate, for the great bodhisattvas it speaks the six pāramitās, causing each to realize the forbearance of the non-arising of dharmas; for the śrāvakas and pratyekabuddhas it speaks the twelve links of dependent origination and the true principle of the four noble truths, causing each to attain the eight liberations and six supernatural knowledges and realize the bliss of quiescence and extinction; for the celestial assemblies it speaks of how all conditioned things are impermanent and all instruments of pleasure decay and wither, causing each to transcend the three realms; for the human assemblies it speaks the teaching of not being blinded to cause and effect, causing each to cultivate the ten wholesome paths and perpetually purify the three karmas; for the asura assemblies it speaks the teaching of non-self, causing them to abandon arrogance and negligence and abide securely in the stage of forbearance; for the beings suffering extreme torment in the hells it speaks of how the nature of transgressions is neither within, without, nor in between, causing them in a single thought to suddenly transcend the ten grounds; for hungry ghosts and beasts it speaks the teaching of forever severing fundamental ignorance, causing them to abandon hunger, thirst, heat, and torment, and be born among humans and devas. The fly-whisk speaks such Dharma according to what is appropriate in this way, neither adding a single word to nor subtracting a single word from the entire canon of teachings. Do you all have complete faith in this yet? If you do not yet have complete faith, then listen to the fly-whisk restate the verse:"
Thereupon he struck the meditation seat once and said:
"Whether holy or mundane, all are liberated; / Lofty throughout the three realms, uniquely acclaimed the most revered."
He then brought up: "A monk asked Muzhou, 'At the head of the sūtra, the character yi (以) is not formed, nor is the character ba (八); I wonder, what character is it?' Zhou snapped his fingers once and said, 'Do you understand?' The monk said, 'I do not understand.' Zhou said, 'Having praised and expounded above, boundless superior causes: a toad leaps up to heaven, an earthworm charges across the Eastern Sea.'"
The Master said: "This monk only asked about the single character at the head of the sūtra, yet Muzhou took the diverse wheel of characters of Śilpābhijña, together with the Longkan Shoujian, the Tangyun, and the Yupian, annotated them from the beginning, and scattered them into this monk's bosom. This monk was certainly extraordinary as well, directly willing to undertake it. Tell me, where was the place he undertook it? Listen to this note: The character yi is not formed, nor is the character ba; before the finger-snap ends, it covers heaven and wraps the earth. Striking open the forty-two gates of prajñāpāramitā, thoroughly penetrating Śilpābhijña within the Avataṃsaka assembly; inside the teachings and outside the teachings gathered up all at once; mundane and supramundane fully prepared; boundless transgressions and faults melt like ice before fire; immeasurable superior meanings gather like the sands of the Ganges. There is still a final phrase: Firmly and securely stored forever in the treasury, it all belongs to Xiong Bozhuang before the mountain."