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（接上期）
（編按：「宇宙白」是宣公上人於一九七二年的著作，這是一首極為膾炙人口的詞，一開始就氣勢雄偉，不同凡響，有如黃河之水般一瀉而下。這首詞語氣豪壯，具有盛唐時期那種氣象萬千、撼人心魄的豪邁。本刊編輯部特別整理上人於一九八二至一九九五年對這首詞開示的講稿。）
冰天雪地
無數條小蟲凍斃 且蟄眠
靜裡觀察 動中審諦
龍爭虎鬥常遊戲
鬼哭神嚎幻化奇
真實義絕言
不思議 當進趨
大小泯 內外非
微塵遍 法界周
囫圇個圓融 互相無礙
雙拳打破虛空蓋
一口吞盡剎海源
大慈悲普度 流血汗 不休息
「動中審諦」：你在這個動的時候，就是行動的時候，因為有坐的時候念，有動––走的時候念，不停止這個聲音來念，那麼動中就詳細來審諦這種佛法的道理。審諦也就是參，再研究研究，再參一參，觀察也就是參話頭這個參。所以你在動的時候，也要明明了了，清清楚楚，不要糊塗；睡覺的時候也不要糊塗，醒的時候也不要糊塗，總是要正念現前，那麼提起正念來用功夫，所以動中審諦。
那麼在這時候，你猜怎麼樣啊？啊！有一些個魔的境界出現，什麼魔的境界呢？「龍爭虎鬥常遊戲」：在那地方，那個龍就騰雲駕霧，那個虎就鑽山跳巖，在那兒遊戲，很高興的，這種境界現前了，把人現得眼花撩亂。這龍爭，就隨著這個境界轉了。說：「我去騎上那條龍！」結果就入魔境，這叫走火入魔了。這虎鬥，這還得了，老虎在那鬥，嚇得不得了，這你一害怕，也是走火入魔了。所以，這是靜裡頭的境界。這些個境界是不足言的；好像《楞嚴經》那五十種陰魔，這都是在那兒幻化出來這種不真實的境界。那怎麼樣呢？就是「見如不見，聞如不聞。」
「鬼哭神嚎幻化奇」：這時候或者又聽鬼叫，或者又聽神在那兒嚎了，這種幻化的，奇奇怪怪，說不完、講不完、想不完、念不完這麼多，這也是一種幻化虛妄的境界。鬼在那個地方就哭泣了：「唉呀！我死的好冤枉啊！有人把我害了，你快救我吧！念經多念給我吧！超度超度我啊！慈悲啦，我不要發脾氣囉！以前我是不知道啊……」就哭了。神嚎，神在那地方也嚎叫，說：「不要理他，他這個人哪，罪業很重的，你顧不了他。」你看！互相他們就在那兒鬥，你也不知道哪個說得對，哪個說得不對，弄得你也迷糊了。「我怎麼辦啊？」這就打了妄想了，隨著境界轉了，結果這個邪魔就入竅了。那魔入竅啊，你一天到晚就正知正見一點都沒有了。鬼哭神嚎幻化奇，這都是一種虛幻的境界，不可以認真，不要著相，應無所住而生其心。
「真實義絕言」：沒有什麼話好說，也無是也無非，也無長也無短，也無好也無壞，也無善也無惡，真實義，什麼也沒有的，「本來無一物，何處惹塵埃？」這就是真實義。真實義就是本來無一物，什麼地方惹塵埃？什麼都沒有的，所以絕言。那麼我再對你們說一句，這首詞是我從有生以來，寫的第一首詞；以後我也不願意寫，因為，這個文字障、文字相，這都是要不得的，所以我也不願意落到文字障上，也不願意著到文字相上。
可是「不思議」：妙不可言，你不可以心思，不可以言議，你口欲言而辭喪，心欲緣而慮亡，所以這妙不可言，是不可說不可說的。你想也不能想，言語道斷，心行處滅，說也說不出來，想也想不到，不思議。當進趨，可是你要來修這種法，你要不修這種法，始終你不能得到真正的功夫。
「當進趨」：可是說不出來，你還要用這個修行的功夫去鍛鍊它，不要向後退，你要勇猛精進，來修這個東西，不要向後退。你不能說，就落了頑空，說：「啊！我什麼也沒有了！這不思議，算了，就這麼樣子囉，這睏的時候，我就睡覺；餓的時候，我就吃飯，到死的時候，就嗚呼哀哉，胡為尚饗！」這也不是這樣，這樣又錯了，這是把光陰都空過了。
「大小泯」：進趨這個東西是也沒有大，也沒有小。「內外非」：你說這個妙的東西，在外邊也不是，在裡邊又不是，在內外中間又不是，所以大小泯，泯––沒有了，沒有大小！要大小也沒有了，無大無小無內外，自修自了自安排，大而無外，小而無內，所以大小免，內外非，也不是裡邊，也不是外邊，非內非外。你說內也不是，好像《楞嚴經》，說心在內，也不是；阿難說心在外，又不是，弄得阿難無所措手。
「微塵遍」：可是它是遍一切微塵處，有一粒微塵，就有這個佛性，就有這個真理，就有這個見。「法界周」：法界雖大，可是也不能包括這個妙，包括這個覺性，所謂「空生大覺中，如海一漚發」，沒有法子能把它說出來。「囫圇個圓融」：它是囫圇個的，無欠無餘的，你也不多一點，我也不少一點，在佛不增，在眾生不減，是最公平，是大公無私，至正不偏，這一個法性是人人本具，個個不無的。這不是破壞的，是圓融的，囫圇個圓融，「互相無礙」：就像那個燈光，各有各的光，它這光與光是合的。你看這個燈光，不能說：「唉，你這個燈光這麼亮，我生一種妒忌心，我教你不要那麼光，我想法子破壞你的光，露出我的光。」沒有這樣子，光與光是不打架的，光光相照，互相無礙，人人都修行，互相無礙。
「雙拳打破虛空蓋」：我這兩個拳頭啊，這一伸把虛空都打破了，虛空蓋也沒有了，根本虛空也沒有虛空了，什麼都沒有了，什麼都不見了。「一口吞盡剎海源」：一口把四大海都吞沒有了，都給吞盡了，四大海水都給喝了，海都乾了，啊！把全世界都給吞了。說：「那不變成妖怪了嗎？」你說什麼不是妖怪？一口吞盡剎海源，這是佛呀，無大無小無內外，自生自了自安排。
「大慈悲普度」：這時候怎麼樣？就是一個大悲心要普度眾生。諸佛菩薩都是大慈悲普度眾生的，所以他就流血、流汗，不休息，怎麼樣辛苦，也不像我們人這麼：「唉呀！我累了，我很疲倦了，我要休息休息了。」佛菩薩只知道度眾生，而忘了他的疲倦，所以「流血汗，不休息」。就在這個上來用功夫，所以白天晚間也都不休息，我看大家那麼用功，我寫了那麼一首詞來做紀念，那麼以後呢，我看那沒用功的人就都馬馬虎虎的了，我或者不寫那首詞，這個人還會更用功一點，這寫這首詞一讚歎一紀念，結果怎麼樣呢？以後就都你望望我我望望你，誰也不往前精進了。
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（Continued from the last issue）
(Note: "White Universe," composed by the Venerable Master in 1972, is a poem that teaches all.
Starting off in a majestic and extraordinary manner, it comes crashing down like the Yellow River.
Its heroic style is reminiscent of the flourishing Tang Dynasty, and its bold message shakes up people's souls and minds. The Editorial Department has compiled the Venerable Master's lectures on this poem
delivered between 1982 and 1995.)
Ice in the sky, snow on the ground.
Numberless tiny bugs die in the cold or sleep in hibernation.
In the midst of stillness you should contemplate, and within movement you should investigate.
Dragons spar and tigers wrestle in continual playful sport;
Ghosts cry and spirits wail, their illusory transformations strange.
Ultimate truth transcends words;
Not thought about or talked about, you ought to advance with haste.
With great and small destroyed, with no inside or out,
It pervades every mote of dust and encompasses the Dharma Realm,
Complete, whole, and perfectly fused, interpenetrating without obstruction.
With two clenched fists break to pieces the covering of empty space.
In one mouthful swallow the source of seas of Buddhalands.
With great compassion rescue all,
Sparing no blood or sweat, and never pause to rest!
And within movement you should investigate. This refers to when you are moving about. Sometimes you sit and recite, and sometimes you walk and recite--never allowing the sound of the recitation to break off. In movement, contemplate the principles of the Buddhadharma. To contemplate means to investigate, to look into the meditation topic. Even when you are moving, your mind should be clear and lucid, not muddled; whether sleeping or awake, you should not be confused. You should always be properly mindful; bring forth proper mindfulness and apply effort. Thus, you should investigate in movement.
At that time, what happens? Some demonic states may appear. What kind of demonic states? Dragons spar and tigers wrestle in continual playful sport. The dragons are riding the clouds and driving the fog while the tigers are diving into caves and leaping over boulders. They are frolicking and having fun. When these states appear, they dazzle your eyes. You see the dragons sparring and chase after that state: "I'm going to get on that dragon!" Then you enter a demonic state and become possessed by a demon. When you see tigers wrestling, you are scared out of your wits. As soon as you let fear take hold, you also become vulnerable to demons. These are states that manifest in stillness. They are not worth mentioning. Just like the Fifty Skandha-demon States described in the Shurangama Sutra, these are illusory transformations, unreal states. So what should you do? You should "see as if not seeing, hear as if not hearing."
Ghosts cry and spirits wail, their illusory transformations strange. At this time, you may hear ghosts howling, or perhaps you hear spirits wail. These illusory transformations are strange, and they are numerous beyond the description of words and perception of the mind. These are also illusory and false states. The ghosts are crying, "Oh! I am innocent! Someone did me in-- please save me quickly! Recite more Sutras for me and rescue me. Have mercy on me! I won't lose my temper anymore. I didn't understand before..." Spirits are also wailing, "Don't pay attention to him. His karmic obstacles are heavy. You cannot possibly help him." See how they argue among themselves? You cannot tell who is telling the truth and who is lying, so you get confused. "What should I do?" you wonder, and you start having false thoughts because you have been influenced by these states. Then the demons take possession of you, and when that happens, you lose all sense of proper knowledge and proper understanding. "Ghosts howl and spirits wail, their illusory transformations strange." These are unreal states and should not be taken seriously. Don't get attached. You should bring forth the mind that dwells nowhere.
Ultimate truth transcends words. There is nothing to be said; there is neither right nor wrong, neither long nor short, neither good nor bad, and neither wholesome nor evil. There is nothing within the ultimate truth. "Originally, there is not a single thing. Where can the dust alight?" That is the ultimate truth. Within the ultimate truth, there is originally not a single thing. So where can the dust alight? There is nothing, so words are cut off. Let me tell you one more thing. This was the first poem I ever wrote in my life. I did not want to write any more after that because the obstacle of literature, the mark of literature, is not helpful at all. Therefore, I did not want to be caught up by the obstacle of literature or be attached to the mark of literature.
Not thought about or talked about. It is so ineffably wonderful that you cannot fathom it with your mind or discuss it with words. Your mouth wants to talk but words are lost; your mind wants to exploit it but thoughts are gone. It is so wonderful that no words can describe it. There's no way to think about it either. The path of language is cut off, and the place of the mind's activity is destroyed. It is impossible to speak of it or to reach it with thought. Even though it cannot be thought about or talked about, you ought to advance with haste. You still have to cultivate this kind of Dharma, because if you don't, you'll never obtain genuine skill.
You ought to advance with haste! Though it cannot be described with words, you still want to temper it with the skill of cultivation. Do not retreat; you want to advance vigorously and cultivate it. Don't retreat. You cannot talk about it. If you do, it falls into dull emptiness. If you say, "Oh! So I have nothing! This is inconceivable. Well, that's the way it is. I'll just go to sleep when I am sleepy and eat when I'm hungry, and when I die it will just be a tragic loss." That is not the right attitude, either. That is also wrong because you are letting the time pass in vain.
With great and small destroyed. That which you are advancing towards with haste has no greatness and no smallness. With no inside or out. If you say this wonderful thing is outside, that's not right. Nor is it inside, nor between inside and outside. Both great and small are destroyed--they are gone; there is no great and no small. Neither great nor small, neither inside nor out; one cultivates by oneself, understands by oneself, and makes arrangements for oneself. It is so great that nothing is outside, so small that nothing is inside. Thus, the great and the small are destroyed and inside and outside are gone; there is neither inside nor outside. It is wrong to say that it's inside. It is just like what the Shurangama Sutra says, that the mind is located neither inside nor outside. The Venerable Ananda was therefore confused.
It pervades every mote of dust. However, it is all pervasive. In each mote of dust, there is this Buddha-nature, this truth, and this seeing. And encompasses the Dharma Realm. Though the Dharma Realm is huge, it cannot encompass this wonder, this enlightened nature. It is said, "The emptiness born out of great enlightenment is just like a bubble in the ocean." It cannot be described. Complete, whole, and perfectly fused. It is complete and whole, neither insufficent nor excessive. You do not have the slightest bit of surplus, and I do not have the slightest bit of deficiency. It is not more on the part of the Buddha, nor is it less on the part of living beings. It is perfectly fair and just, without partiality or bias. This Dharma-nature is inherent in each of us; no one lacks it. It is not damaged and destroyed, but rather it is complete and perfectly fused, interpenetrating without obstruction, just like lamps. Each lamp has its own light, yet their lights are united. One lamp doesn't say to another, "Look here, your light is too bright. I am jealous. I don't want your light to be so bright. I'm going to destroy your light so that mine will show." It's not that way. Lights do not fight with each other. They shine upon each other and are mutually non-obstructing. Everyone cultivates and does not obstruct one another.
With two clenched fists, break to pieces the covering of empty space. With my two fists, I shatter empty space. The covering of empty space is gone, so that there is no empty space at all. There is nothing left. Heaven and earth are no longer to be seen anywhere. Everything has disappeared. In one mouthful swallow the source of seas of Buddhalands. In one mouthful, I swallow down the four great seas. I drink up all the waters in the four great seas, so that they all dry up. In one gulp, I swallow the entire world. Someone may say, "Doesn't that make you a monster?" Tell me, what is not a monster? To swallow the source of seas of Buddhalands in one gulp--this is the Buddha, who is neither great nor small, neither inside nor outside; who arranges his own birth and death at will.
With great compassion rescue all. What is to be done at this point? One must bring forth a mind of great compassion to universally rescue all living beings. Buddhas and Bodhisattvas rescue all living beings with great kindness and compassion. They bleed and sweat and don't ever rest; despite the hardships they endure, they never complain like we do, saying, "I'm tired! I'm exhausted! I want to take a break." Buddhas and Bodhisattvas forget their fatigue when they are saving living beings. Therefore: sparing no blood or sweat, and never pause to rest! Applying effort in this way, people rested neither in the daytime nor at night. Seeing everyone applying effort so diligently, I wrote this poem in commemoration. Later on, I saw that people no longer applied effort and were very casual and lax. Maybe if I hadn't written this poem, people would work harder. I wrote this poem to praise and commemorate them, and what happened? Later everyone just looked at each other and no one made vigorous progress anymore.
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