人天眼目 3.148

3.148

(Dahui said: "Taking a circle of two parts black and one part white as the partial within the upright, one turns to the white area to speak of the black, yet must not infringe upon the word 'black'; if one infringes upon it, one violates the taboo. Dongshan's verse says, 'The partial within the upright: the third watch, at the beginning of the night, before the moon grows bright.' This means the third watch is black, the beginning of the night is black, and before the moon grows bright is black; this is being able to interpenetrate without violating the taboo. He also said: 'Taking a circle of two parts white and one part black as the upright within the partial, one turns to the black area to speak of the white, yet must not infringe upon the word 'white.' Dongshan's verse says, 'The old woman who has overslept encounters an ancient mirror.' He does not speak of 'bright' or 'white,' but speaks of 'overslept' and 'ancient mirror'; this is being able to interpenetrate the words 'bright' and 'white' without violating the taboo. For oversleeping is brightness within darkness, and an ancient mirror is also brightness within darkness; that the old woman's head is white is what is meant by interpenetrating the word 'white.' He also said: 'Arriving from within the upright: within nothingness there is a road to leave the dust and dirt.' This means whenever there are words and phrases, all are sung forth from nothingness, and thus there is the embracing of subtlety. There is none that does not come from the upright rank. Whether bright or dark, whether arriving or attaining, all subtly embrace and penetrate the lineage. Every single rank possesses these five matters, like the five fingers of a palm, without deficiency and without excess.' He also said: ''Arrival within integration' means integrating white and black, integrating partial and upright, and so arriving. What is meant by 'arriving'? It is like someone returning home who has not yet reached it but arrives; the separate estate is merely an affair on the road for the sake of others, which also can interpenetrate; the subtlety is prior to the essence.' He also said: ''Attainment within integration' means integrating the preceding four ranks, all embracing the subtlety and returning to the upright rank; it is called 'in the end, collapsing together, returning to sit amidst the charcoal.' This too is speaking of the black area while interpenetrating the word 'black,' hence he speaks of charcoal.' Having cited Caoshan, Dahui then said: 'Speaking of principle and speaking of phenomena have clear scriptural statements. Is the path of a separate transmission outside the teachings, directly pointing, truly like this? If it were truly like this, what good Caoshan could one seek?")