黃檗山斷際禪師傳心法要 1.13

1.13

問妄能障自心。未審而今以何遣妄。師云。起妄遣妄亦成妄。妄本無根。秖因分別而有。爾但於凡聖兩處情盡。自然無妄。更擬若為遣他。都不得有纖毫依執。名為我捨兩臂必當得佛。云既無依執。當何相承。師云。以心傳心。云若心相傳。云何言心亦無。師云。不得一法名為傳心。若了此心。即是無心無法。云若無心無法云何名傳。師云。汝聞道傳心。將謂有可得也。所以祖師云。認得心性時。可說不思議了了無所得。得時不說知。此事若教汝會。何堪也。

A question was asked: "Delusion can obstruct one's own mind. I wonder, what should one use now to dispel delusion?" The Master said: "To give rise to delusion to dispel delusion is also to make delusion. Delusion fundamentally has no root; it exists only because of differentiation. If you only put an end to emotional attachments to both the ordinary and the sacred, there will naturally be no delusion. How could you further intend to dispel it? You must not have the slightest trace of reliance or grasping. This is called 'sacrificing both my arms, I shall certainly attain buddhahood.'" It was asked: "Since there is no reliance or grasping, what should be transmitted?" The Master said: "Transmitting mind by mind." It was asked: "If mind is transmitted to mind, why do you say that mind is also non-existent?" The Master said: "Not obtaining a single dharma is called the transmission of mind. If you understand this mind, that itself is no-mind and no-dharma." It was asked: "If there is no-mind and no-dharma, why is it called transmission?" The Master said: "Hearing the expression 'transmission of mind', you take it to mean that there is something to be obtained. Therefore the ancestral master said: 'When one recognizes the nature of the mind, it can be said to be inconceivable; clearly there is nothing to be obtained, and when it is obtained, one does not speak of knowing.' If this matter could be taught to you so that you could understand it, how could it be sustained?"