三教平心論 2.22

2.22

張橫渠曰。其過也。塵芥六合。其蔽於小也。夢幻人世。抑不思。莊子曰。四海在天地間。猶礨空在大澤中。國在海內。猶稊米之在太倉。非塵芥而何。白樂天曰。昨日屋頭堪炙手。今朝門外好張羅。莫笑賤貧誇富貴共成枯骨兩如何。非夢幻而何。橫渠目不悟此。豈可謂悟之者為非是乎。程明道曰。釋氏要說去根塵。然沒此理要有此理。除是死也。抑不思。大慧禪師曰。心意識之障道。甚於毒蛇猛虎。猛虎尚可迴避。心意識無儞迴避處。則學道者安可累於根塵哉。六祖大師曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。則悟道者曷嘗累於根塵哉。明道自不了此。豈可謂天下無此理乎。

Zhang Hengqu said, "Its error lies in reducing the six directions to mere dust and chaff; its narrowness lies in treating the human world as a dream and illusion." Yet he failed to reflect that Zhuangzi said: "The four seas between heaven and earth are like an anthill in a great marsh; the states within the seas are like a grain of panic grass in a great granary." What is this if not dust and chaff? Bai Letian said: "Yesterday one could warm one's hands at the rooftop; today outside the gate one might set bird-nets. Do not laugh at the poor and base nor boast of wealth and nobility: both become withered bones, so what difference is there?" What is this if not dream and illusion? Hengqu himself was blind to this; how could one claim that those who realize it are incorrect? Cheng Mingdao said: "The Buddhists seek to speak of eliminating the sense faculties and dusts, but there is no such principle; if there were such a principle, it could only be death." Yet he failed to reflect that Chan Master Dahui said: "Mind, intellect, and consciousness obstruct the Way worse than poisonous snakes and fierce tigers. Fierce tigers can still be avoided, but there is nowhere for you to avoid mind, intellect, and consciousness." How then could a practitioner of the Way be encumbered by faculties and dusts? The Sixth Patriarch said: "Bodhi originally has no tree, / nor does the bright mirror have a stand. / Fundamentally not a single thing exists, / so where can dust settle?" When has one who has awakened to the Way ever been encumbered by faculties and dusts? Mingdao did not understand this himself; how could he say that no such principle exists under heaven?