禪關策進 1.71

1.71

萬法歸一。一歸何處。不得不看話頭。守空靜而坐。不得念話頭。無疑而坐。如有昏散。不用起念排遣。快便舉起話頭。抖擻身心。猛著精采。更不然下地經行。覺昏散去。再上蒲團。忽爾不舉自舉。不疑自疑。行不知行。坐不知坐。惟有參情。孤孤逈逈。歷歷明明。是名斷煩惱處。亦名我喪處。雖然如是。未為究竟。再加鞭策。看箇一歸何處。到這裏提撕話頭。無節次了也。惟有疑情。忘即舉之。直至返照心盡。是名法亡。始到無心處也。莫是究竟麼。古云。莫謂無心云是道。無心猶隔一重關。忽地遇聲遇色。磕著撞著。大咲一聲。轉身過來。便好。道懷州牛吃禾。益州馬腹脹。

'The ten thousand phenomena return to the one; where does the one return?' You must not fail to inspect the huatou and sit guarding empty stillness; you must not chant the huatou and sit without doubt. If there is torpor and distraction, there is no need to give rise to thoughts to dispel them; quickly raise the huatou, shake up body and mind, and vigorously muster your spirits. If that still does not work, step down to the ground and practise walking meditation; when you feel torpor and distraction are gone, get back onto the cushion. Suddenly, without raising it, it raises itself; without doubting, it doubts itself. You walk without knowing you walk, and sit without knowing you sit; there is only the investigative feeling, solitary and towering, distinct and clear. This is called the place where afflictions are severed, and also called the place where the self is lost. Although it is like this, it is not yet the ultimate. Apply the whip further and inspect: 'Where does the one return?' Reaching here, bringing the huatou to attention no longer has any sequence; there is only the feeling of doubt: when it is forgotten, raise it, until the mind that reflects inward is exhausted. This is called 'phenomena are lost,' and you first arrive at the place of no-mind. Is this the ultimate? An ancient said: 'Do not say that no-mind is the Way; no-mind is still separated by another barrier.' Suddenly encountering sound or encountering form, bumping against something or striking something, give a great laugh, turn around, and then it is fine to say: 'In Huai Prefecture the ox eats grain; in Yi Prefecture the horse's belly swells.'