撫州曹山本寂禪師語錄 2.36

2.36

夫取正命食者，須具三種墮。時有僧問：「被毛戴角是甚麼墮？不斷聲色是甚麼墮？不受食是甚麼墮？」余曰：「被毛戴角是沙門墮，不斷聲色是隨類墮，不受食是尊貴墮。不受食尊貴墮者，是本分事，知有不取，故曰尊貴墮。被毛戴角沙門墮者，不執沙門邊事及諸聖報位也。不斷聲色隨類墮者，為初心知有自己本分事，回光時擯出諸色聲香味觸法得寧謐，則成功後不執六塵，墮而不昧，任之無礙，故曰：『外道六師是汝師。彼師所墮，汝亦隨墮，可以食。』食者則是正命食也，亦本分事也。祇是就六根門頭見聞覺知不被染污，呼為墮，不同向前怕也，本分事猶不取，況其餘。」（沙門取食有三種墮：「作水牯牛，是甚麼墮？」代曰：「不處正位，不揀其身，始喚作沙門墮。」「不斷聲色，是甚麼墮？」代曰：「凡情得盡，聖量亦忘，聲色塵中不應更斷，乃可取食，是為隨類墮。」又曰：「彼師所墮，汝亦隨墮，乃可取食。沙門墮者，亦不無其行，亦不無其間。雖有其間，常無其間；雖有其行，常無其行。其中此事切須知時節，莫東西。」）

To take the food of right livelihood, one must possess the three kinds of falls. At that time, a monk asked: 'What fall is wearing fur and bearing horns? What fall is not severing sound and form? What fall is not accepting food?' I said: 'Wearing fur and bearing horns is the śramaṇa's fall; not severing sound and form is the fall of following kinds; not accepting food is the fall of the noble. Not accepting food as the fall of the noble is one's fundamental matter: knowing existence yet not grasping it, hence called the fall of the noble. Wearing fur and bearing horns as the śramaṇa's fall is not clinging to matters on the śramaṇa's side or the reward ranks of the sages. Not severing sound and form as the fall of following kinds is because a beginner knows their own fundamental matter, and when turning the light around, casts out forms, sounds, smells, tastes, tangibles, and dharmas to attain tranquility; then, after success, they do not cling to the six dusts, falling without being obscured, giving them free rein without obstruction. Therefore it is said: "The six non-Buddhist teachers are your teachers. Where those teachers fall, you also fall following them, and you may eat." Eating is the food of right livelihood, and it is also the fundamental matter. Merely not being defiled in seeing, hearing, perceiving, and knowing at the gates of the six faculties is called falling; it is not like the fear of earlier. One does not even grasp the fundamental matter, let alone the rest.' (When a śramaṇa takes food, there are three kinds of falls: 'What fall is acting as a water buffalo?' Answered on his behalf: 'Not staying in the correct rank, not selecting one's body—only then is it called the śramaṇa's fall.' 'What fall is not severing sound and form?' Answered on his behalf: 'Worldly sentiments are exhausted, holy measures are also forgotten; amid the dusts of sound and form one should no longer sever them; only then may one take food; this is the fall of following kinds.' Also said: 'Where that teacher falls, you also fall following him; only then may one take food. As for the śramaṇa's fall, it is not without its practice, nor is it without its intervals. Although there are intervals, there are constantly no intervals; although there is practice, there is constantly no practice. In this, this matter strictly requires knowing the season; do not wander east and west.')