汾陽無德禪師語錄 1.63

1.63

上堂云：「鵝王擇乳，素非鴨類。」問：「鵝王擇乳，素非鴨類，意旨如何？」師云：「江南有，江北無。」「為什麼江北無？」師云：「氷地寒難翥。」「恁麼則翱翔九霄外，在處獨超群。」師云：「舉翼摩空，寧同寒雪。」問：「善法堂大開三門，如何是和尚第一門？」師云：「從此入。」「入得後如何？」師云：「雖然無一法，共會五湖僧。」問：「學人曲子無音韻，請師方便和來看。」師云：「五音六律非關妙，四智三空和不齊。」「恁麼則知師品弄指下分明。」師云：「韻出清霄，任君吹唱。」問：「至道無難，唯嫌揀擇，如何得不揀擇去？」師云：「天長地久，日諸月餘。」「恁麼則僧堂是僧堂，佛殿是佛殿。」師云：「明明歌詠，豈不殊途。」問：「如何是大道之源？」師云：「行之不在天。」「恁麼則更不尋山傍㵎也。」師云：「既能明妙用，切忌倚林巒。」問：「瑠璃玻璃色，斯由佛光照，如何是佛光照？」師云：「隱不得。」「過去燈明佛，本光瑞如此。」師云：「尋言轉更賒。」問：「白浪滔天勢，請師方便渡來看。」師云：「洪波不沒水，舉棹不張帆。」「恁麼則海晏河清。」師云：「斫額望榑桑，乘槎人不顧。」師云：「許多葛藤還得明了未？分明記取問頭，便須覻步究理而參，榑桑不遠，莫向外馳求，當處發生、隨處自現，乾坤大地皎皎明白，但於十二時中行住坐臥，子細思量看，是誰作障礙，為什麼臨機道不得？只為一切境識不通，被他迴換，便隨境走，不能作得主宰。所以一句中三玄三要，四種賓主歷然，地，只為多生煩惱雲翳，遮蔽拋擲，今生又不近明眼道人決擇。莫逐日過時，古人云：『今生不通，來生窒塞。』轉轉不明思量，虛延歲月、枉過時光，在家出家，直教了去。若能了得，盡未來際，人間天上，作師子吼，告報人天，互為賓主，展縮自在，為依為止，為道為路，有甚障礙；若不明了，千難萬難。快須薦取，脫却根塵；其如不了，謾說如今。珍重。」

Ascending the hall, [the Master] said, "The goose king chooses milk; it is fundamentally not of the duck kind." A monk asked, "'The goose king chooses milk; it is fundamentally not of the duck kind'—what is the meaning of this?" The Master said, "It exists south of the river; it does not exist north of the river." "Why does it not exist north of the river?" The Master said, "The frozen ground is cold and hard to soar from." "In that case, soaring beyond the nine heavens, everywhere it singularly surpasses the flock." The Master said, "Raising its wings to touch the void, how could it be the same as cold snow?" [The monk] asked, "The Hall of Good Dharma opens wide its three gates; what is the Venerable's first gate?" The Master said, "Enter from here." "After having entered, how is it?" The Master said, "Although there is not a single dharma, together it gathers the monks of the five lakes." [The monk] asked, "The student's tune has no melody; please, Master, use an expedient means to accompany it and see." The Master said, "The five notes and six pitches are not concerned with the subtle; the four wisdoms and three empties cannot harmonize it evenly." "In that case, I know the Master's fingering is distinctly clear." The Master said, "The melody emerges from the clear sky; sing and play it as you please." [The monk] asked, "'The Great Way is not difficult, it only avoids picking and choosing.' How can one attain not picking and choosing?" The Master said, "Heaven is long and earth is enduring; the days pass and the months linger." "In that case, the monks' hall is the monks' hall, and the Buddha hall is the Buddha hall." The Master said, "Clearly singing and chanting, how could they not take different paths?" [The monk] asked, "What is the source of the Great Way?" The Master said, "Practicing it is not in heaven." "In that case, one no longer searches the mountains and follows the ravines." The Master said, "Since you can understand the wondrous function, you must strictly avoid leaning on the forest ridges." [The monk] asked, "'The color of lapis lazuli and crystal—this is due to the illumination of the Buddha's light.' What is the illumination of the Buddha's light?" The Master said, "It cannot be hidden." "Dipamkara Buddha of the past had original light and auspicious signs like this." The Master said, "Seeking through words turns it even further away." [The monk] asked, "When white waves surge to the heavens, please, Master, use an expedient means to cross over and see." The Master said, "The great waves do not submerge the water; raising the oar without unfurling the sail." "In that case, the seas are peaceful and the rivers clear." The Master said, "Shading the forehead to gaze at Fusang, the traveler riding the raft pays no heed." The Master said, "Are so many entanglements clearly understood yet? Distinctly remember the points of inquiry, and then you must observe your steps, investigate the principle, and examine it. Fusang is not far; do not run outside seeking. Generated right where you are, it manifests naturally wherever you are. Heaven, earth, and the great earth are glaringly distinct and clear. Just within the twelve divisions of the day, during walking, standing, sitting, and lying down, reflect carefully and see: Who is making an obstacle? Why, when facing the occasion, can you not speak? It is simply because all objects and consciousnesses do not penetrate; being turned and exchanged by them, you then run after objects and cannot act as the master. Therefore, within a single phrase, the three mysteries and three essentials, and the four kinds of host and guest, are distinct and clear. Ground! It is only because of the clouds and mist of afflictions throughout many lives that you have been covered and cast away; and in this life you do not draw near to a clear-eyed person of the Way to resolve your doubts. Do not let the days pass in vain. The ancients said, 'If you do not penetrate in this life, in the next life you will be blocked and obstructed.' Becoming ever more unclear in your deliberations, you vainly prolong the years and waste your time. At home or leaving home, just bring about an end to it! If you can bring about an end to it, then to the end of the future, among humans and in the heavens, you will make the lion's roar, announcing to humans and gods, mutually serving as host and guest, expanding and contracting with freedom, serving as reliance and cessation, serving as path and road—what obstacle could there be? If you do not clearly understand, it is a thousandfold difficult, myriadfold difficult. Quickly discern it, and cast off the faculties and dust! If you fail to understand, do not speak lightly of the present. Take care."