禪關策進 1.27

1.27

今時有自眼不明。只管教人死獦狚地休去歇去。又教人隨緣管帶。忘情默照。又教人是事莫管。如是諸病。枉用工夫。無有了期。但只存心一處。無有不得者。時節因緣到來。自然觸著磕著。噴地醒去○把自家心識。緣世間塵勞的。回來底在般若上。縱今生打未徹。臨命終時。定不為惡業所牽。來生出頭。定在般若中。見成受用。此是決定的事。無可疑者○但自時時提撕。妄念起時。亦不必將心止遏。只看箇話頭。行也提撕。坐也提撕。提撕來。提撕去。沒滋味。那時便是好處。不得放捨。忽然心華發明。照十方剎。便能於一毛端。現寶王剎。坐微塵裏。轉大法輪。

“Nowadays there are those whose own eyes are not clear, who simply teach people to rest and desist like dead barbarians; they also teach people to attend to things according to conditions and forget feelings in silent illumination; and they also teach people not to concern themselves with any affairs. With various sicknesses like these, effort is applied in vain, and there is no end in sight. But if you simply keep your mind focused on one place, there is nothing that cannot be attained. When the conditions of time arrive, naturally you will bump into it and knock against it, waking up with a sneeze! ○ Take your own mind and consciousness that has been involved in worldly defilements and turn it back to rest upon prajñā. Even if you do not break through completely in this life, at the end of life you will certainly not be dragged along by bad karma. Emerging in the next life, you will certainly enjoy ready-made realization within prajñā. This is a certain matter; there is no doubt about it. ○ Simply bring it to attention at all times. When stray thoughts arise, there is also no need to use the mind to stop them; just inspect the huatou. Bring it to attention when walking; bring it to attention when sitting. Bringing it to attention back and forth, it will become flavorless—that very moment is the good state. You must not cast it aside. Suddenly the mind-flower will be clarified, illuminating the lands of the ten directions. Then upon a single tip of hair you can manifest the jeweled king’s realm, and sitting within a single speck of dust, turn the great wheel of the Dharma.”