撫州曹山本寂禪師語錄 2.36

2.36

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.')