宗鏡錄 37.31

37.31

答。若斯見者。離念求於無念。尚未得於真無念也。況念無念之無礙耶。又無念。但是行之一也。豈成一念頓圓。此一念頓圓之旨。非意解所知。唯忘情可以契會。如悟玄序云。夫玄道者。不可以設功得。聖智者。不可以有心知。真諦者。不可以存我會。至功者。不可以營事為。忘言者。可以道合。虛懷者。可以理通。冥心者。可以真一。遺智者。可以聖同。雖云道合。無心於合。合者合焉。雖云聖同。不求於同。同者同焉。無心於合。則無合無散。不求於同。則無異無同。超非於百非之外。非所不能非焉。忘是於萬是之前。是所不能是焉。是所不能是。則無是矣。非所不能非。則無非矣。無異無同。則怨親不二。無非無是。則毀讚常一。是以忘言者。捨。筌罤也。虛懷者。離取著也。冥心者。不己見也。遺智者。泯能證也。若運心合道。則背道。若起念求同。則失同。若為是所是。則沒是。若為非所非。則沈非。以要言之。但得直下無心。則同異俱空。是非咸泯。斯泯亦泯。茲空亦空。此猶寄言因跡對待。若得絕待頓悟一心。唯契相應。不俟更說。

Answer: If one holds such a view, seeking no-thought apart from thought, one has not yet attained true no-thought, let alone the unobstructedness of thought and no-thought! Furthermore, no-thought is merely one of the practices; how could it constitute a single thought being suddenly complete? The purport of this single thought being suddenly complete is not known through conceptual understanding; it can only be realized by forgetting emotional grasping. As the Preface to Awakening to the Profound says: "Now, the profound Way cannot be attained by exerting effort; holy wisdom cannot be known by having mind; the true truth cannot be understood by preserving a self; supreme accomplishment cannot be done through managing affairs. One who forgets words can unite with the Way; one whose mind is empty can penetrate the principle; one who darkens the mind can be one with truth; one who abandons intellect can be the same as the sage. Although we speak of uniting with the Way, there is no mind toward uniting: uniting unites. Although we speak of being the same as the sage, one does not seek sameness: sameness is the same. With no mind toward uniting, there is neither union nor dispersion; not seeking sameness, there is neither difference nor sameness. Transcending wrongs beyond the hundred wrongs, wrong cannot wrong it; forgetting rights before the ten thousand rights, right cannot right it. When right cannot right it, there is no right; when wrong cannot wrong it, there is no wrong. When there is neither difference nor sameness, enemy and friend are non-dual; when there is neither wrong nor right, slander and praise are constantly one. Therefore, one who forgets words discards the fish trap and hare snare; one whose mind is empty departs from grasping; one who darkens the mind does not see from self; one who abandons intellect obliterates the subject that realizes. If one operates the mind to unite with the Way, one turns away from the Way; if one arouses thought to seek sameness, one loses sameness; if one is validated by what is right, one drowns in right; if one is invalidated by what is wrong, one sinks into wrong. In short, if one can simply attain no-mind directly, then sameness and difference are both empty, right and wrong are entirely obliterated. This obliteration is also obliterated, and this emptiness is also empty. This is still relying on words and referring to traces in duality. If one attains the non-dual sudden awakening to the one mind, there is only accord and resonance, without awaiting further explanation."