圓悟佛果禪師語錄 16.12

16.12

佛語心為宗，達磨傳此者矣，而馬師為蛇畫足，慈悲落草，乃云：「諸人欲識佛語心麼？」已是漏逗了也，更言「只如今語便是佛語，此語出於自心便是佛心。」若舉揚正宗作如是話會，如何出得作家八十四人耶？是故從上來行正令底，視之如將惡水澆潑人，成甚模樣！應知這老子太殺屈曲，事不獲已。然今學者尚看他底不破，只管落語言、執解會，認光影做窠窟，好不性燥也。可中有箇生鐵鑄就，手裏握得頑石粉碎，眼目定動擬議不來一綽便透，更說甚佛語心，如之若何，直饒千佛萬祖躬親動地放光如雲如雨，行棒行喝雷奔電激，不消箇熱不采等閑，凡不收、聖不管，更喚甚作生死菩提涅槃煩惱？不如饑來喫飯、困來打眠，此乃稍稍類他家種草也。所以地藏道：「爾南方佛法浩浩地，爭如我種田博飯喫。」十成是以此為事徹到無事，如斬一綟絲，一斬一切斷，把斷世界不漏絲毫，諸見不生了無滲漏，以長歲月不動不退，靠之自然成辦。香林四十年方打成一片，溈山三十載牧一頭水牯牛，既有此志深宜長久，乃能堪報不報之恩，是真出家大解脫衲子也。

"The Buddha's words take mind as the source." Bodhidharma transmitted this. But Master Ma drew legs on a snake, and out of compassion descended into the weeds, saying: "Do you all wish to know the Buddha's words and mind?" This was already giving it away. He further said: "Just what is spoken now is the Buddha's words; this speech coming from one's own mind is the Buddha's mind." If one expounds the orthodox school and understands speech like this, how could eighty-four adepts have emerged? For this reason, those who have carried out the correct command from antiquity look upon this as pouring filthy water over someone—what sort of appearance is that! You should know that this old man was exceedingly roundabout out of sheer necessity. Yet today's students still cannot see through him; they merely fall into language, cling to conceptual understanding, and recognize light and shadow to make a nest—how impatient that makes one! If among them there were someone cast of raw iron, who could crush a stubborn stone to powder in his hand, without blinking or deliberating, penetrating through in a single glance, what further need would there be to talk about the Buddha's words and mind, or how it is? Even if a thousand Buddhas and ten thousand ancestors were personally to shake the earth and emit light like clouds and rain, applying the stick and applying the shout like rushing thunder and flashing lightning, he would not need to pay them the slightest heed; the mundane does not contain him, the sagely does not govern him, and what further would be called life-and-death, bodhi, nirvāṇa, or affliction? Better to eat when hungry and sleep when tired—this slightly resembles the seedlings of his house. Therefore Dizang said: "The Buddha-Dharma in you southern parts is vast and bustling; how can it compare to my farming fields to earn rice to eat?" Completely taking this as one's affair, reaching the point of having no affairs, is like cutting a skein of silk: a single cut cuts everything off, blocking the world without leaking a hairsbreadth, no views arising, completely free of leaks; unmoved and unregressing through long years, by relying on this it naturally accomplishes itself. Xianglin took forty years before blending into a single piece; Guishan spent thirty years herding a water buffalo. Having this aspiration, it should be deep and lasting; only then can one repay the kindness that cannot be repaid, and be a truly renounced patch-robed monk of great liberation.