汾陽無德禪師語錄 1.63

1.63

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."