真心直說 1.2

1.2

或曰。祖師妙道可得知乎。曰古不云乎。道不屬知。不屬不知。知是妄想。不知是無記。若真達不疑之地。猶如太虛寬廓。豈可強是非耶。或曰。然則諸祖出世無益群生耶。曰佛祖出頭無法與人。只要眾生自見本性。華嚴云。知一切法即心自性。成就慧身不由他悟。是故佛祖不令人泥著文字。只要休歇見自本心。所以德山入門便棒。臨濟入門便喝。已是探頭太過。何更立語言哉。或曰。昔聞馬鳴造起信。六祖演壇經。黃梅傳般若。皆是漸次為人豈獨無方便於法可乎。曰妙高頂上從來不許商量。第二峯頭諸祖略容話會。或曰。敢祈第二峯頭略垂方便耶。曰然哉是言也。奈何大道玄曠非有非無。真心幽微絕思絕議。故不得其門而入者。雖檢五千之藏教。不以為多洞曉真心者。但出一言之擬比。早是剩法矣。今不惜眉毛。謹書數章。發明真心。以為入道之基漸也。是為序。

Someone asked: Can the wondrous path of the patriarchs be known? I answered: Did the ancients not say, "The path does not belong to knowing, nor does it belong to not-knowing. Knowing is false conceptualization, and not-knowing is avyākṛta"? If you truly reach the realm beyond doubt, it is vast and open like empty space—how could you force "right" and "wrong" upon it? Someone asked: If so, then is the appearance in the world of the patriarchs of no benefit to sentient beings? I answered: When the Buddhas and patriarchs appear, they have no dharma to give to people; they only wish for sentient beings to see their own original nature for themselves. The Avataṃsaka-sūtra says: "Knowing that all dharmas are the mind's own nature, one achieves the wisdom-body without awakening through another." Therefore, the Buddhas and patriarchs do not cause people to cling to written words; they only wish for them to rest and see their own original mind. This is why Deshan struck with his staff the moment someone entered his gate, and Linji shouted the moment someone entered his gate—they had already peeked out their heads far too much; why set up words besides? Someone asked: In the past I heard that Aśvaghoṣa composed the Dàshéng qǐxìn lùn, the Sixth Patriarch expounded the Platform Sūtra, and Huangmei transmitted the Prajñāpāramitā. These were all gradual provisions for people; could the Dharma alone be without upāya? I answered: Atop the wondrously lofty peak, discussion has never been permitted; on the second peak, the patriarchs slightly allow conversation. Someone asked: Might I venture to ask for upāya to be slightly offered on the second peak? I answered: Indeed, those words are right. Yet the great path is profound and vast, neither existent nor non-existent; the true mind is subtle and abstruse, cutting off all thought and deliberation. Therefore, for those who fail to find its gate and enter, even if they examine the five thousand volumes of the canon's teachings, it cannot be considered much; while for those who thoroughly understand the true mind, even bringing forth a single word of comparison is already a superfluous dharma. Now, sparing not my eyebrows, I respectfully write several chapters to elucidate the true mind and make them a gradual foundation for entering the path. This is the preface.