佛果圜悟禪師碧巖錄 9.50

9.50

一片虛凝絕謂情。雪竇一句便頌得好。自然見得古人意。六根湛然。是箇什麼。只這一片虛明凝寂。不消去天上討。也不必向別人求。自然常光現前。是處壁立千仞。謂情即是絕言謂情塵也。法眼圓成實性頌云。理極忘情謂。如何得諭齊。到頭霜夜月。任運落前溪。果熟兼猿重。山遙似路迷。舉頭殘照在。元是住居西。所以道。心是根法是塵。兩種猶如鏡上痕。塵垢盡時光始現。心法雙忘性即真。又道三間茅屋從來住。一道神光萬境閑。莫把是非來辨我。浮生穿鑿不相關。只此頌亦見一片虛凝絕謂情也。人天從此見空生。不見須菩提巖中宴坐。諸天雨花讚歎。尊者云。空中雨花讚歎。復是何人。天云。我是梵天。尊者云。汝云何讚歎。天云。我重尊者善說般若波羅蜜多。尊者云。我於般若未甞說一字。汝云何讚歎。天云。尊者無說。我乃無聞。無說無聞是真般若。又復動地雨花。看他須菩提善說般若。且不說體用。若於此見得。便可見智門道蚌含明月兔子懷胎。古人意雖不在言句上。爭奈答處有深深之旨。惹得雪竇道蚌含玄兔深深意。到這裏曾與禪家作戰爭。天下禪和子。鬧浩浩地商量。未甞有一人夢見在。若要與智門雪竇同參。也須是自著眼始得。

"A stretch of empty clarity, cutting off words and emotions." With this single line, Xuedou eulogizes it well; naturally one sees the ancient's intention. When the six sense faculties are clear and still, what is it? Just this stretch of empty brightness and concentrated stillness—there is no need to seek it in heaven, nor is there any need to ask for it from another. Naturally the constant light manifests before you; this place stands steep as a thousand-fathom cliff. "Words and emotions" means cutting off spoken words and the dust of emotions. Fayan's *Verse on the Perfectly Accomplished Nature* says:
"When principle reaches its limit, one forgets emotional words; / How could any metaphor equal it? / In the end, on a frosty night, the moon / Naturally sinks into the stream before us. / The fruit is ripe and weighs down the gibbon; / The mountains are distant, as if the path were lost. / Raising my head, the lingering glow remains; / Originally it resided in the west."
Therefore it is said: "The mind is the root, phenomena are the dust; both are like smudges on a mirror. When the dirt and grime are gone, the light first appears; when mind and phenomena are both forgotten, nature is truly realized." It is also said: "I have always lived in a three-room thatched hut; a single beam of divine light, the ten thousand realms at ease. Do not come to judge me by right and wrong; the contrivances of this fleeting life have nothing to do with it." In this verse too, one sees: "A stretch of empty clarity, cutting off words and emotions."
"From this, humans and devas see Subhūti." Have you not heard: when Subhūti sat quietly in his cave, the devas rained down flowers in praise. The Venerable One asked, "Who is this raining down flowers and praising from the sky?" The deva said, "I am Brahmā." The Venerable One asked, "Why do you praise me?" The deva said, "I revere the Venerable One for skillfully expounding the Prajñāpāramitā." The Venerable One said, "I have never spoken a single word about prajñā; why do you praise me?" The deva said, "The Venerable One has had no speech, and I have had no hearing. No speech and no hearing—this is true prajñā." And again the earth shook and flowers rained down. Look at how Subhūti skillfully expounded prajñā, not even speaking of substance and function. If you perceive it here, then you can perceive Zhimen's "The clam holds the bright moon; the rabbit conceives." Although the ancient's intention did not reside in the words and phrases, how can it be helped that his answer contained a deep, deep principle? This provoked Xuedou to say, "The clam holds the dark rabbit—a deep, deep intent." When it comes to this point: "Which once stirred up warfare for the Chan family." Monks throughout heaven and earth discuss it in an uproar, yet not a single person has ever even dreamt of it. If you want to participate together with Zhimen and Xuedou, you too must apply your own eye before you can attain it.