圓悟佛果禪師語錄 1.31

1.31

陞座乃云：「蝸牛角上三千界，雲月溪山共一家，既爾業緣無避處，不如隨分納些些。一不做，二不休，還有共相建立底麼？」僧問：「逢人即不出，出即便為人；逢人即出，出即不為人。未審如何？」師云：「兩箇無孔鐵鎚。」進云：「把斷要津，還有為人處也無？」師云：「百雜碎。」進云：「恁麼則如龍得水去也。」師云：「知則得。」問：「承師有言：『如今也要大家知。』未審知箇什麼？」師云：「風行草偃。」進云：「恁麼則恩深無語，懷抱分明。」師云：「分明底事又作麼生？」僧云：「通身無影象，步步絕行蹤。」師云：「一不成，二不是。」問：「如何是道中至寶？」師云：「待儞脫却業識來向儞道。」進云：「業識已脫，請師指示。」師云：「種穀不生豆。」問：「寶劍出匣，海蚌初開，向上宗乘，乞師直指。」師云：「橫按鏌𮢄全正令。」進云：「恁麼則坐斷十方去也。」師云：「七縱八橫。」進云：「寶藏撥開於此日，五葉千燈事轉新。」師云：「曲不藏直。」乃云：「一向目視雲霄、壁立千仞，則孤負諸聖；一向拕泥涉水、灰頭土面，則埋沒自己。如今恁麼也得，不恁麼也得，且貴正眼流通。還委悉麼？直饒高步毘盧頂，不稟釋迦文，婢視聲聞、奴呼菩薩底來，也須亡鋒結舌。自餘，故是出頭不得。所以道：『三世諸佛只言自知，歷代祖師全提不起，一大藏教詮註不及，明眼衲僧自救不了。』若據本分草料，猶是節外生枝。不涉化門一句，作麼生道？陣雲橫海上，拔劍攪龍門，下座。」

He ascended the seat and said: 'Three thousand worlds on a snail's horn; clouds, moon, streams, and mountains share one home. Since karmic conditions cannot be avoided, it is better to take up a little of one's lot. Having started, do not stop. Is there anyone who will establish this together?' A monk asked: 'When meeting someone, one does not go forth; going forth, one acts for someone. When meeting someone, one goes forth; going forth, one does not act for someone. How is this?' The Master said: 'Two iron hammers without holes.' The monk asked further: 'Cutting off the vital pass, is there still a place to act for someone?' The Master said: 'A hundred broken pieces.' The monk said: 'In that case, it is like a dragon reaching water.' The Master said: 'Knowing it, you get it.' The monk asked: 'I have heard the Master say: "Now I also must let everyone know." I wonder, what is to be known?' The Master said: 'When the wind moves, the grass bends.' The monk said: 'In that case, the grace is profound and wordless; the mind's grasp is clear.' The Master said: 'And what about the clear matter?' The monk said: 'Throughout the body there is no shadow; at every step traces are cut off.' The Master said: 'The first does not succeed; the second is not right.' The monk asked: 'What is the supreme treasure in the Way?' The Master said: 'Wait until you shed your karmic consciousness, and then I will tell you.' The monk said: 'Karmic consciousness is already shed; please instruct me, Master.' The Master said: 'Sowing grain does not sprout beans.' The monk asked: 'The precious sword is drawn from its scabbard; the ocean clam first opens. As for the transcendent lineage vehicle, I beg the Master for direct pointing.' The Master said: 'Holding the Moye blade horizontally, the true decree is carried out in full.' The monk said: 'In that case, it cuts off the ten directions.' The Master said: 'Seven vertical and eight horizontal.' The monk said: 'The precious treasury is opened today; the affair of five leaves and a thousand lamps is renewed.' The Master said: 'The crooked does not conceal the straight.' He then said: 'If one strictly gazes into the clouds and stands like a thousand-fathom cliff, one betrays the sages. If one strictly drags through mud and wades through water, with head covered in ash and face covered in dirt, one buries oneself. Now, this way is fine, and not this way is fine, but what is valued is the circulation of the true eye. Do you understand fully? Even if someone who strides high atop the crown of Vairocana, does not receive orders from Śākyamuni, treats śrāvakas as handmaids, and addresses bodhisattvas as slaves were to come, their edge would have to be blunted and their tongue tied. As for the rest, of course they cannot show their heads. Therefore it is said: "The Buddhas of the three periods only speak of knowing it themselves; the successive generations of Patriarchs cannot fully lift it up; the entire Canon cannot explain or annotate it; sharp-eyed patch-robed monks cannot save themselves." If judged by the fundamental fodder, this is still sprouting branches from the joint. How do you utter a single phrase that does not touch upon instructional devices? Cloud ranks stretch across the sea; pulling out the sword stirs the Dragon Gate. He stepped down from the seat.'