圓悟佛果禪師語錄 12.3

12.3

住雲居山結夏小參：「雲居千百眾如無，只緣內外絕消息，箇中空洞等虛空，殺活全承此恩力，所以道：『護生須是殺，殺盡始安居。』要論箇中意，鐵船水上浮。算來直得鐵船水上浮，也有什麼奇特，只如護生須是殺，且道：殺箇什麼？便有禪和子道：『不是殺物命，只是殺無明賊，是殺煩惱賊，是殺六根六塵賊，殺爭人爭我賊。』雖然一期也似，要且未夢見衲僧脚跟頭。既是護生，須是明殺意，如何是殺意？嶮！若向箇裏辨得出，便可放一線道，浩浩之中管取坐斷天下人舌頭，然後始殺得盡。然雖如是，釋迦老子也殺不盡，迦葉也殺不盡，西天二十八祖也殺不盡，唐土六祖也殺不盡，要明不盡底，須是放却從前已後見解、明暗玄妙理性、殊勝奇特淨潔，剗除不留毫末，也不到極盡處。只如正淨處，合作麼生？還委悉麼？深山大澤無人到，聚頭正好共商量。」復云：「釋迦老子云：『以大圓覺為我伽藍，身心安居平等性智。』」師云：「釋迦老人慈悲，大殺怕爾諸人不知，與爾一箇護身符子。雖然如是，點檢將來，猶帶影在，若是山僧則不然，即雲居山見成伽藍，九旬安居，拍拍是令。」

During the informal gathering for entering the summer retreat while residing at Mount Yunju, [the master said:] “The thousands and hundreds of Yunju's assembly are as if nonexistent, solely because within and without, all news is severed. Within this, an openness equal to empty space; killing and giving life entirely rely on this beneficent power. Therefore it is said: ‘To protect life, one must kill; only when killing is exhausted does one abide in peace.’ If you wish to discuss the meaning within this: an iron boat floats upon the water. Considering it carefully, even having an iron boat float upon the water—what is extraordinary about that? Just as ‘to protect life, one must kill,’ tell me: what is killed? Then there are Chan fellows who say: ‘It is not killing the lives of sentient creatures, it is merely killing the thief of ignorance, killing the thief of afflictions, killing the thieves of the six sense faculties and six sense dusts, killing the thief of contending over other and self.’ Although for a time this seems so, nevertheless they have not yet dreamt of the patch-robed monk’s heels. Since it is protecting life, one must clarify the intention of killing. What is the intention of killing? Perilous! If you can distinguish it within this, then you may open a line of path; amidst the boundless vastness, be sure to cut off the tongues of everyone in the world, and only then will killing be exhausted. Although this is so, old man Śākya could not kill it completely, Kāśyapa could not kill it completely, the twenty-eight patriarchs of the Western Heavens could not kill it completely, and the six patriarchs of the land of Tang could not kill it completely. If you wish to clarify that which is inexhaustible, you must cast aside views from the past and into the future, the bright and dark, mysterious and wondrous rational nature, and the supreme, extraordinary, pure and clean; rake it away without leaving a hair's tip, yet you will still not reach the utmost limit. Just as at the very point of purity, what should be done? Do you still understand in detail? Deep mountains and great marshes where no one reaches—gathering together is just the right time to confer.” He further said: “Old man Śākya said: ‘With the great perfect enlightenment as my saṅghārāma, body and mind abide peacefully in the wisdom of equality.’
” The Master said: “Old man Śākya was exceedingly compassionate, deeply afraid that you people would not know, and gave you a talisman to protect the body. Although it is like this, examining it closely, it still bears shadows. If it were this mountain monk, it would not be so: namely Mount Yunju, an already-manifest saṅghārāma; in ninety days of peaceful retreat, every clap of the hand is the command.”