圓悟佛果禪師語錄 13.3

13.3

高郵乾明受勅，住金山龍遊寺，當晚小參，僧問：「明歷歷、露堂堂，因什麼乾坤收不得？」師云：「金剛手裏八稜棒。」進云：「忽若一喚便回，還當得活也無？」師云：「鶖子、目連無奈何。」進云：「不落照、不落用，如何商量？」師云：「放下雲頭。」進云：「忽遇其中人時如何用？」師云：「騎佛殿出三門。」進云：「萬象不來渠獨語，教誰把手上高峯？」師云：「錯下名言。」師乃云：「祖師心印，狀似鐵牛之機；諸佛密語，正如擊塗毒鼓。未擬議前先蹉過，纔思量處隔千山，要須眼似流星、心如鐵石，所以從上來提持向上綱宗，只有三句：有時咬去，有時咬住，有時一向不去，有時一向不住。明眼漢沒窠臼，若論戰也，箇箇力在轉處，却物為上、逐物為下，要須把斷凡聖路頭不立毫末，然後舉一毫毛盡無邊香水海，七達八通，說一句子窮龍宮盈海藏，此猶是極則之談，未是衲僧巴鼻。若論衲僧受用，直饒棒如雨點、喝似雷奔，列千聖下風、立毘盧頂上，擊石火、閃電光，俊鷂俊鷹也趕他不及。要須正一切知見、發明大解脫，無不歷落、無不透脫，則在天同天、在地同地，物同物、我同我，證一切智、明一切道，無處不通容、無機不圓證。正當恁麼時，諸人各各返照自己分上，曾移易一絲毫許麼？所謂十世圓融十分成就，且道：不落機緣一句作麼生道？覿面要須宗正眼，臨機截斷聖凡蹤。」

Having received the imperial decree at Qianming in Gaoyou to reside at Longyou Monastery on Mount Jin, during the informal gathering that evening, a monk asked: "Vividly distinct and openly manifested—why can heaven and earth not contain it?" The Master said: "The octagonal staff in the hands of Vajrapāṇi." The monk continued: "If upon a single call it immediately responds, does that count as coming alive?" The Master said: "Śāriputra and Maudgalyāyana are helpless." The monk continued: "Not falling into illumination, not falling into function—how should this be discussed?" The Master said: "Lower the tops of the clouds." The monk continued: "When suddenly encountering someone within it, how does one act?" The Master said: "Riding the Buddha shrine out of the triple gate." The monk continued: "The myriad phenomena do not approach, and he speaks alone; whom will you lead by the hand up to the high peak?" The Master said: "You have applied the name and words mistakenly." The Master then said: "The patriarchal mind-seal is like the dynamic of an iron ox; the secret words of all Buddhas are like beating the poisoned drum. Before one even begins to deliberate, one has already missed it; as soon as one thinks, one is separated by a thousand mountains. One must have eyes like shooting stars and a heart like iron and stone. Therefore, from the past down to the present, in upholding the transcendent essential lineage, there are only three phrases: sometimes biting off, sometimes biting hold; sometimes resolutely not going, sometimes resolutely not staying. A clear-eyed person has no fixed nest. If we speak of battle, each relies on their strength at the turning point: overcoming objects is superior, chasing objects is inferior. One must block the pathway of ordinary and sacred, without leaving a hair's breadth; thereafter, lifting a single hair encompasses the boundless ocean of fragrant water, opening thoroughly in all directions, and speaking a single phrase exhausts the dragon palace and fills the ocean treasury. Yet this is still talk of the ultimate principle, not yet the patch-robed monk's true grasp. If we speak of the patch-robed monk's enjoyment: even if sticks fall like rain and shouts rush like thunder, standing in the lower ranks of the thousand sages or standing on the crown of Vairocana's head, striking flint sparks and flashing lightning—swift hawks and falcons still cannot catch up with him. One must rectify all knowledge and views and reveal the great liberation, fully clear and unobstructed, thoroughly penetrating and free. Then in heaven one conforms to heaven, on earth one conforms to earth; things conform to things, self conforms to self. Realizing all wisdom and clarifying all paths, there is nowhere that does not accommodate, no dynamic that is not completely realized. Right at this moment, each of you, reflect back upon your own lot: has it ever shifted by even a hair's breadth? This is what is called the complete interpenetration of the ten periods and perfect fulfillment in ten parts. And tell me: how do you express the phrase that does not fall into dynamic circumstances? Face to face, one must rely on the genuine eye of the lineage; confronting the dynamic, cut off all traces of sacred and ordinary."