圓悟佛果禪師語錄 11.16

11.16

小參，僧問：「波斯匿王請問世尊：『聖諦義中還有世俗事也無？』世尊云：『大王！汝於龍光佛時曾問此義。』為復答他話？為他說？」師云：「一時在裏許。」進云：「只如翠巖道：『大王善問不善答，世尊善答不善問。』未審此意如何？」師云：「拈起上頭關捩子。」進云：「忽若大王請傳此語問和尚，未審如何祇對？」師云：「開口見膽。」師云：「適早已露線索，如今更展家風。摩醯首羅三隻眼八面通透，釋迦老子百億身十方分形，如印印空，如印印水，如印印泥，初不分前後際，亦不分縱橫並別。到這裏，若深入骨髓底直下透脫，不疑天下人舌頭，聊聞舉著，踢起便行，可以坐斷十方，可以乾坤獨步；其或尚留觀聽，猶滯皮膚，直須脚跟下一一洞明，各各見本來面目，踏著本地風光，不隨聲色，不居凡聖，不落見聞，不涉語默，淨裸裸赤灑灑。所以道：『十方無壁落，四面亦無門，全體與麼來，全體與麼去。』畢竟天人群生類，皆承此恩力，若識此恩力，終不落虛，步步脚踏實地，句句透見根源，全體如如不變不動，推此以及群靈，攝此普濟品彙。正當恁麼時，超聲越色一句作麼生道？還委悉麼？不須更費纖毫力，吞跳金圈栗棘蓬。」

At an informal gathering, a monk asked, "King Prasenajit asked the World-Honoured One: 'Within the meaning of the noble truth, are there still worldly affairs or not?' The World-Honoured One said: 'Great King! In the time of Dragon Radiance Buddha, you once asked about this meaning.' Was he answering his words, or speaking for him?" The Master said, "Both are within it at once." The monk advanced and said, "What about when Cuiyan said, 'The Great King is good at asking but not good at answering; the World-Honoured One is good at answering but not good at asking'? I wonder, what is the meaning of this?" The Master said, "Bringing up the crucial turning point at the top." The monk advanced and said, "If the Great King were to ask you, Venerable, by conveying these words, I wonder how you would reply?" The Master said, "Opening the mouth, one sees the gallbladder." The Master said: "Just now the clue was already revealed; now I display the lineage style further. The three eyes of Maheśvararāja penetrate through in all eight directions; the hundred billion bodies of old Śākyamuni manifest forms in the ten directions: like a seal stamping space, like a seal stamping water, like a seal stamping mud, originally without distinguishing before and after, nor distinguishing horizontal and vertical or combined and separate. Arriving here, one who has penetrated deep into the marrow sees through and becomes emancipated right under it, having no doubt about the tongues of anyone under heaven; hearing it brought up casually, one kicks it up and walks, able to cut off the ten directions and walk alone in heaven and earth. If one still lingers in seeing and hearing, still stuck in the skin, one must make it thoroughly clear one by one under one's heels, each seeing one's original face and stepping on one's native ground, not following sound and form, not abiding in ordinary or sage, not falling into seeing and hearing, not getting involved in speech and silence—stark naked and cleanly stripped. Therefore it is said: 'The ten directions have no walls; the four sides also have no gates. The entire body comes just so; the entire body goes just so.' In the end, the classes of devas and humans all rely on the power of this grace; if you recognize the power of this grace, you will never fall into emptiness; step by step, your feet tread on solid ground; phrase by phrase, you see through to the source; the entire body is suchness, unchanging and unmoving; extending this, it reaches all sentient spirits; gathering this, it universally salvages the myriad classes. Right at such a time, how do you express the single phrase that transcends sound and surpasses form? Do you fully understand yet? / There is no need to expend even the slightest bit of effort / To swallow and leap past the diamond cage and the chestnut burr."