圓悟佛果禪師語錄 10.17

10.17

結夏小參：「僧問馬師：『離四句，絕百非，請和尚答祖師西來意。』馬祖云：『我今日勞倦，不能為子說得，問取西堂去。』此意如何？」師云：「三頭兩面。」進云：「僧問西堂，西堂云：『我今日頭痛，問取海兄去。』又作麼生？」師云：「同坑無異土。」進云：「僧問海兄，海云：『我到這裏却不會。』又作麼生？」師云：「黑漆桶夜裏生光。」進云：「只如僧舉似馬祖，祖云：『藏頭白，海頭黑。』又作麼生？」師云：「不許外人知。」師乃云：「一粒粟中藏世界，恒沙剎海始安居，萬緣不到千差超，超證無生等太虛。至實處不容聲，至深處無回互，明明蓋天蓋地，歷歷亘古亘今，坐斷千差，壁立萬仞，千聖提撕不到，是衲子放下複子處，千人萬人羅籠不住，是無為無事人抝折拄杖時。雖然浩浩應機，要且如如不動，有時魔宮虎穴轉大法輪，有時荊棘林中建立梵剎，有時向十字街頭壁立千仞，有時向孤峯頂上合水和泥，有照有用，有權有實。所以道：『以大圓覺為我伽藍，身心安居平等性智。』則於千人萬人羅籠不住處，始能安居，於千聖萬聖提撕不到處，始放複子。敢問：安居一句作麼生道？還委悉麼？但令身語常清淨，夏滿何須驗蠟人。」

At the informal gathering for beginning the summer retreat: A monk asked Master Ma: "'Free from the four propositions and cutting off the hundred negations, please, Master, answer the meaning of the Patriarch's coming from the West.' Mazu said: 'I am tired today and cannot explain it for you; go ask Xitang.' What is the meaning of this?" The Master said: "Three heads and two faces." The monk continued: "The monk asked Xitang, and Xitang said: 'I have a headache today; go ask Brother Hai.' What about that?" The Master said: "In the same pit there is no different dirt." The monk continued: "The monk asked Brother Hai, and Hai said: 'Arriving here, I do not understand.' What about that?" The Master said: "A black lacquer tub produces light in the night." The monk continued: "When the monk related this to Mazu, Mazu said: 'Zang's head is white, Hai's head is black.' What about that?" The Master said: "Outsiders are not permitted to know." The Master then said: "A world is hidden within a single grain of millet; only then can one dwell peacefully in kṣetra-oceans numerous as the sands of the Ganges. Untouched by myriad conditions, surpassing a thousand distinctions, one surpasses and verifies the unproduced, equal to great space. At the ultimate reality, no sound is permitted; at the ultimate depth, there is no mutual interpenetration. Brightly covering heaven and earth, distinctly extending from ancient times to the present, it cuts off a thousand distinctions and stands like a precipice of ten thousand fathoms. Where the thousand sages cannot prompt or prod is where a monk puts down his bundle; where thousands and miriads of people cannot encircle or cage him is when a person of non-action and no-affairs snaps his staff. Although vast in responding to conditions, it remains as-it-is and unmoving. Sometimes in the demon's palace and the tiger's den it turns the great wheel of Dharma; sometimes within the forest of brambles it establishes a pure monastery; sometimes at the crossroads it stands like a precipice of a thousand fathoms; sometimes upon the isolated peak it mixes mud with water. It has illumination and function, the provisional and the real. Therefore it is said: 'Taking the Great Perfect Enlightenment as my monastery, body and mind dwell peacefully in the wisdom of equality.' Then, at the place where thousands and miriads of people cannot cage you, can you first dwell peacefully; where the thousands and miriads of sages cannot prompt or prod you, do you first lay down your bundle. Dare I ask: how do you utter the phrase of peaceful dwelling? Do you understand? / Merely keep body and speech constantly pure; / When the summer is full, what need is there to inspect the wax man?"