汾陽無德禪師語錄 1.96

1.96

上堂云：「朝霞暮雨，鐘鼓喧和，習定安禪，去來運用，還當得生死事也無？面前縱奪，各自測量，看是誰分上事？風塵草動，雷電霹靂，輷輷磕磕，自己相度看，還得迴光返照力也未？莫只為片衣口食，愛甜嗜好，摩脣掁觜，道我解了，錯用身心，經年度月，擔擎人我。狂象無鉤，不能制伏，壞淨蓮池，圖箇什麼？」僧問：「不落三寸，請師□□。」師云：「塞却汝口。」「恁麼則孤峯無宿□□□□萬里一條煙。」問：「匹馬單槍離群獨戰時如何？」師云：「舉手不拈弓，低頭失却箭。」「和尚是大善知識，為什麼如此？」師云：「敗將不斬。」問：「學人欲涉雲霄去，到後如何為有情？」師云：「塞外將軍行正令，不展紅旗得勝歸。」「恁麼則知音不敢和也。」師云：「路逢梟首客，莫識甑中人。」問：「廓然無依，法歸何處？」師云：「大地日月，起自何來？」「恁麼則龜毛拂子長三尺。」師云：「兔角拄杖打闍梨。」問：「十方薄伽梵，一路涅槃門，如何是一路涅槃門？」師云：「日出高梵一路□□舊巖。」「恁麼則光漆檯前一盞燈。」師云：「寶□□□無暫息，古今不異萬家忙。」問：「如何是般若體？」師云：「澄湛海洲明萬象。」「如何是般若用？」師云：「纔點化山高屹屹，早見奔波乞命人。」師云：「諸上座！且喚什麼作般若？若識般若體，便明得用，因此調伏異見、折剉天魔，令他捨邪歸正，便獲得般若神珠，光明烜爀地，堪受人天供養接續佛燈，便是真正道眼。衲僧分上，更有何事？久立，珍重。」

Ascending the hall, [the Master] said, "Morning clouds and evening rain, bells and drums harmoniously ringing, practicing concentration and resting in Chan, coming and going in function—do these after all measure up to the matter of birth and death, or not? Releasing and seizing before your eyes: each of you measure it out and see whose affair it is! The blowing of dust, the moving of grass, thunder and lightning, crashing and clattering—examine yourself and see: have you attained the power of turning the light around to shine back, or not? Do not merely for a strip of cloth and a mouthful of food, loving sweets and indulging desires, rubbing your lips and working your chops, say, 'I understand!' You misuse body and mind, letting months and years pass by, shouldering self and other. A mad elephant without a hook cannot be subdued; destroying the clean lotus pond, what do you seek?" / A monk asked, "Not falling into the three inches, please, Master, […]." / The Master said, "Stop up your mouth." / "If so, then on the solitary peak there is no lodging […], for ten thousand miles a single plume of smoke." / [A monk] asked, "How is it when a single horse and a single spear leave the ranks to fight alone?" / The Master said, "Raising the hand, one does not pick up the bow; lowering the head, one loses the arrow." / "The Venerable is a great good spiritual friend; why is it like this?" / The Master said, "A defeated general is not beheaded." / [A monk] asked, "The student wishes to traverse the clouds and mist; having arrived, how should he act for sentient beings?" / The Master said, "Beyond the border, the general executes the correct command; without unfurling the red banner, he returns in victory." / "If so, then one who knows the tune would not dare to join in." / The Master said, "Meeting a decapitated traveler on the road, do not recognize the person inside the steamer." / [A monk] asked, "Vastly open without reliance, where does the Dharma return?" / The Master said, "The sun and moon of the great earth—whence do they arise?" / "If so, then the tortoise-hair whisk is three feet long." / The Master said, "The rabbit-horn staff strikes the ācārya." / [A monk] asked, "The Bhagavāns of the ten directions have one road to the gate of nirvāṇa. What is the one road to the gate of nirvāṇa?" / The Master said, "The sun rises high, […] the old crag on the single road." / "If so, then it is a single lamp before the lacquer stand." / The Master said, "The treasure […] without a moment's rest; / past and present are no different, the ten thousand households are busy." / [A monk] asked, "What is the substance of prajñā?" / The Master said, "Pure and limpid, the ocean isle illumines the ten thousand phenomena." / "What is the function of prajñā?" / The Master said, "Just as it is pointed out, the mountain stands lofty; / already one sees people running in haste, begging for their lives." / The Master said, "Elders! Just what do you call prajñā? If you recognize the substance of prajñā, you will then understand its function. Thereby subduing deviant views and crushing heavenly demons, causing them to abandon the false and return to the correct, you then attain the spiritual jewel of prajñā, brilliantly radiant, worthy of receiving the offerings of humans and devas and continuing the Buddha's lamp—this is indeed the true eye of the Way. As for patch-robed monks, what other affair is there? You have been standing long; take care."