圓悟佛果禪師語錄 10.8

10.8

師云：「一向據令而行，呵佛罵祖，截斷眾流，直得釋迦、彌勒、文殊、普賢，退身無路，臨濟、德山、趙州、睦州，目瞪口呿，千里萬里無片雲，擬議不來三十棒。恁麼舉唱，本色衲僧愈生光彩，後學初機無摸索處。一向垂慈落草，立問立答，存主存賓，有始有末，三玄戈甲中論誵訛，四種料簡裏別皂白，絲來線去，照用雙行，各各脚跟下只推明一箇大機，唯此一事更無餘事。恁麼舉唱，後學初機通一線道，其奈取笑衲僧，恁麼中有不恁麼，不恁麼中有恁麼，權實雙運，照用並行，佛祖誵訛，離名絕相，不守窠窟，單明向上一路，猶是尋常茶飯，更或打翻許多露布，則上是天，下是地，山是山，水是水，僧是僧，俗是俗。都無許多得失玄妙，又落在無事甲裏。四種為人向，此時為諸人都拈却。且道畢竟如何？所以道：『欲識佛性義，當觀時節因緣。時節若至，其理自彰。』只如即今時節，大檀越設齋已了，陞堂已了，懺罪已了，薦亡已了，更教山僧說箇什麼？若能不以眼見，不以耳聞，不以意想，不以口說，則千里萬里見誵訛，千句萬句都穿却。恁麼會得，可以通徹古今，更須知有向上事始得。敢問大眾：作麼生是向上事？萬古碧潭空界月，再三撈摝始應知。」下座。

The Master said: 'If one acts completely according to the command, scolding the buddhas and reviling the patriarchs, cutting off the myriad streams, it directly makes Śākyamuni, Maitreya, Mañjuśrī, and Samantabhadra find no way to retreat, and Linji, Deshan, Zhaozhou, and Muzhou stare wide-eyed with mouths agape—for thousands of miles there is not a wisp of cloud, and before deliberation can arise, thirty blows are given. When holding forth like this, a patch-robed monk of true character shows even greater luster, while beginning students have nowhere to grope. If one completely extends compassion and enters the weeds, setting up questions and establishing answers, preserving the host and preserving the guest, having a beginning and having an end, discussing discrepancies amid the armor and weapons of the three mysteries, distinguishing black from white within the four dispositions, threads coming and going, illumination and function operating side by side, each underfoot merely clarifying one great dynamic, this one matter alone with no other matter—when holding forth like this, a thread of a path opens for beginning students, yet it cannot help but be laughed at by patch-robed monks. There being "not so" within "so", and "so" within "not so"; provisional and real functioning together, illumination and function marching side by side; the discrepancies of buddhas and patriarchs, free of names and cutting off characteristics, not keeping to a nest, singularly clarifying the one transcendent road—this is still everyday fare. If one further overturns all this prolixity, then above is heaven, below is earth, mountains are mountains, waters are waters, monks are monks, and laypeople are laypeople. Free of so many gains and losses, mysteries and subtleties, one again falls into the armor of no-affairs. The four ways of directing [teachings] for people are, at this moment, completely taken away for you all. Tell me: what is it ultimately? Therefore it is said: "If you wish to know the meaning of Buddha-nature, you must observe the causes and conditions of the season. When the season arrives, its principle manifests of itself." Just like this present season: the great patron has finished offering the vegetarian meal, ascending the hall is completed, the repentance of transgressions is completed, the dedication for the deceased is completed—what more would you have this mountain monk say? If you can not see with eyes, not hear with ears, not think with mind, and not speak with mouth, then for thousands of miles you see the discrepancy, and thousands and tens of thousands of phrases are completely pierced through. If you understand like this, you can thoroughly penetrate ancient and modern; yet you must still know there is the transcendent matter to get it. Dare I ask the great assembly: what is the transcendent matter? The moon in empty space over the eternally ancient green pool, / Only after scooping again and again should it be known.' He stepped down from the seat.