汾陽無德禪師語錄 1.54

1.54

因摘菊花小參云：「金花布地，玉蘂承天，杲日當空，乾坤朗耀，龍騰雨霔，露結成霜，不傷物義，道將一句來。還有道得底麼？若道不得，則眼中有屑，直須出却始得。所以風穴和尚云：『若立一塵，家國興盛，野老嚬蹙；不立一塵，家國喪亡，野老安貼。』於此明得去，闍梨無分，全是老僧；於此明不得，老僧即是闍梨。闍梨與老僧，亦能悟却天下人，亦能瞎却天下人，要知老僧與闍梨麼？這箇却是闍梨，這箇即是老僧。且問諸上座，老僧與闍梨，是同是別？若道是同去，上座自上座，老僧自老僧；若道是別去，又道老僧即是闍梨。若能於此明得去，一句中有三玄三要，賓主歷然，平生事辦，參尋事畢。所以永嘉云：『粉骨碎身未足酬，一句了然超百億。』」問：「承師有言：『龍騰雨霔，露結成霜。』不傷物義，意旨如何？」師云：「霧籠松竹凝寒色，雲散峯巒杲日輝。」「恁麼則萬彙盡承和煦力，學人粉骨未酬恩。」師云：「息金貂於塞外，行木鐸於天下。」問：「干木奉文侯，知音有幾人？」師云：「行尊坐貴。」「行尊坐貴，意旨如何？」師云：「萬姓謌皇化，白雲生太虛。」問：「悶悶不轉時如何？」師云：「龍馬加鞭急，鑾鈴響洛川。」問：「布鼓當軒擊，誰是知音者？」師云：「停鋤傾麥飯，草臥不擡頭。」問：「龍女獻珠成佛，學人無珠可獻，還得成佛也無？」師云：「寶覺非功，罔陳獻德。」「恁麼則不歷南方，親蒙受記。」師云：「千萬年後不得錯舉。」問：「承教有言：『阿耨菩提皆從此經出。』未審此經，從何而出？」師云：「六趣該不得，五陰豈能收？」「恁麼則常轉一切處轉也。」師云：「爾試轉看。」「恁麼則信受奉行。」師云：「善哉明妙旨，不落有無中。」問：「久響西河師子，到來為什麼不見？」師云：「汝識師子。」「恁麼則大眾盡得隨喜。」師云：「腦裂始知忙。」

On the occasion of plucking chrysanthemums, [the Master] gave an informal gathering and said: "Golden blossoms spread across the ground, jade stamens receive the sky; the bright sun is in the sky, heaven and earth shine brilliantly; the dragon soars and rain pours down, dew congeals into frost. Without harming the nature of things, utter a phrase! Is there anyone who can speak? If you cannot speak, then there is grit in your eyes, and you must get it out. Therefore Master Fengxue said, 'If a single speck of dust is established, the state and family flourish, and the rustic old man frowns; if not a single speck of dust is established, the state and family perish, and the rustic old man is at peace.' If you can clarify it here, the ācārya has no share—it is entirely the old monk. If you cannot clarify it here, the old monk is the ācārya. The ācārya and the old monk can both awaken everyone in the world, and can also blind everyone in the world. Do you want to know the old monk and the ācārya? This one is the ācārya; this one is the old monk. Let me ask you venerable elders: are the old monk and the ācārya the same or different? If you say they are the same, the elder is by himself the elder, and the old monk is by himself the old monk. If you say they are different, it is also said that the old monk is the ācārya. If you can clarify it here, within a single phrase there are the three mysteries and three essentials, guest and host are distinct, your lifelong affair is accomplished, and your investigation is complete. Therefore Yongjia said, 'Grinding bones and smashing body would not suffice to repay; in one phrase, clearly realized, one transcends hundreds of millions.'"
[A monk] asked, "I take note of the Master's words: 'The dragon soars and rain pours down, dew congeals into frost.' Without harming the nature of things, what is the meaning?"
The Master said, "Mist veils the pines and bamboos, freezing the cold hue; clouds scatter from the mountain peaks, the bright sun shines."
"In that case, the ten thousand creatures all receive the power of the genial warmth; though the student grinds his bones, he cannot repay the kindness."
The Master said, "Setting aside the gold and marten outside the frontier; sounding the wooden clapper throughout the world."
He asked, "When Gan Mu served Marquis Wen, how many understood the tune?"
The Master said, "Walking, he is honored; sitting, he is noble."
"What is the meaning of 'Walking, he is honored; sitting, he is noble'?"
The Master said, "Myriad commoners sing of the sovereign's transformation; white clouds arise in the great void."
He asked, "How is it when one is deeply depressed and cannot turn around?"
The Master said, "The dragon-horse is whipped swiftly; the imperial carriage bells ring over the Luo River."
He asked, "When the cloth drum is beaten before the porch, who is the one that knows the tune?"
The Master said, "Resting the hoe, emptying the barley meal, lying in the grass without raising the head."
He asked, "The dragon girl offered a jewel and became a Buddha; the student has no jewel to offer—can I still attain Buddhahood, or not?"
The Master said, "Precious awakening is not of effort; there is no presenting virtue in offering."
"Then without traveling to the south, one directly receives the prediction."
The Master said, "After ten million years, you must not cite it wrongly."
He asked, "The teaching says, 'Anuttara-bodhi all comes forth from this scripture.' I wonder: where does this scripture come forth from?"
The Master said, "The six destinies cannot contain it; how could the five aggregates encompass it?"
"Then it turns constantly and turns in all places."
The Master said, "Try turning it and see."
"Then I faithfully accept and practice it."
The Master said, "Excellent! Clarifying the wondrous purport, not falling into existence or non-existence."
He asked, "Having long resounded as the Lion of Xihe, why is it that upon arriving here, I do not see it?"
The Master said, "Do you recognize the lion?"
"Then the great assembly may all rejoice."
The Master said, "Only when your skull splits will you know you are flustered."