圓悟佛果禪師語錄 13.10

13.10

師云：「道由悟達，法離見聞，直下便承當，更無第二箇。此猶是就今時曲為垂手處。若是本分事，又且不然，所以道：『爾未跨船舷時，好與三十棒。』如此則千里萬里一時坐斷。何故？須知當人分上，各有水洒不著、風吹不入，清寥寥白滴滴，祖佛不能到、魔外不能入，坐斷要津不通凡聖。設使盡大地草木叢林，盡化為衲僧，各各置百千問難，不消一劄，盡教吞聲飲氣、目瞪口呿。而今事不獲已，且無見起見，無言起言，與諸人且通箇時節。只如各各常人分上，上來下去已是十分現成，欠少箇什麼，更來就人覓？所以玄沙道：『飲籮裏坐地展手，問人覓飯喫。』只為無始劫來拋家日久，背馳此本分事，向六塵境界裏妄想輪回，不能回光返照，甘處下流。若能具上根利智，返本還源，知有此事，輝騰今古逈絕知見，坐斷十方無復輪轉，始有語話分。而今須是換箇骨頭了，方見此一片田地；若未知有此一片田地，直饒解到佛祖邊事，問一答十，終無交涉。須知諸佛出世唯證明此一片田地，祖師西來亦提持此一片田地，所以先師見白雲師翁一覷透了，便作箇頌子道：『山前一片閑田地，叉手叮嚀問祖翁，幾度賣來還自買，為憐松竹引清風。』諸人還曾恁麼也未？須是向此一片田地，淨裸裸赤灑灑方可入作。」

The Master said: "The Way is reached through awakening; the Dharma is separate from seeing and hearing. Taking charge of it directly, there is no second one. This is still an expedient lowering of hands to accommodate the present age. If it were the fundamental lot, it would not be like this at all; therefore it is said: 'Before you step over the gunwale of the boat, you deserve thirty blows of the staff.' In this way, thousands and tens of thousands of miles are cut off all at once. Why? You must know that within each person's lot, there is that which water cannot wet and wind cannot blow into, utterly clear and pure, pristine and spotless, which Buddhas and patriarchs cannot reach and māras and non-Buddhists cannot enter, cutting off the vital crossing and admitting neither ordinary nor sage. Even if all the grasses, trees, and forests of the great earth were transformed into patch-robed monks, each putting forth hundreds and thousands of difficult questions, it would not take a single prick to make them all swallow their voices, hold their breath, with eyes staring blankly and mouths agape. Now, having no alternative, giving rise to views where there are no views and giving rise to speech where there is no speech, I temporarily open a season for you all. Within the lot of ordinary people, coming up and going down is already completely ready-made; what is lacking, that you come to seek it from others? Therefore Xuansha said: 'Sitting inside a grain basket with hands outstretched, asking people for food to eat.' It is only because, having abandoned your home for so long over beginningless kalpas, you have run contrary to this fundamental lot, delusively transmigrating in the realms of the six dusts, unable to reverse the light to illumine inward, willingly abiding in the lower streams. If you can possess superior roots and sharp wisdom, return to the origin and trace back to the source, and know this matter—which radiates brilliantly through past and present, transcending knowledge and views, cutting off the ten directions without further transmigration—only then will you have a share in speaking. Now you must change your bones before you can see this patch of ground; if you have not yet recognized this patch of ground, even if you understand the affair of the Buddhas and patriarchs, answering ten questions when asked one, in the end there is no relevance. You must know that the Buddhas appearing in the world solely verify this patch of ground, and the ancestral master coming from the West also solely upholds this patch of ground. Therefore, when our late teacher saw Master Baiyun and saw through it in a single glance, he composed a verse saying: 'A patch of idle land before the mountain; / With hands folded, I carefully inquire of the ancestral grandfather. / How many times has it been sold and bought back again, / Only out of love for the pines and bamboos drawing a clear breeze!' Have you people ever been like this or not? You must go to this patch of ground, stark naked and unburdened, before you can enter into action."