圓悟佛果禪師語錄 4.23

4.23

上堂，僧問：「選佛場開上根圓證，不昧當機如何指示？」師云：「一超直入如來地。」進云：「龐居士道：『不昧本來人，請師高著眼。』馬大師因什麼直下覷？」師云：「頂門上有。」進云：「居士道：『一種沒絃琴，唯師彈得妙。』馬大師直上覷，未審意旨如何？」師云：「暗裏能抽骨。」進云：「直上覷底是？直下覷底是？」師云：「莫謗馬大師。」進云：「爭奈龍袖拂開全體現，象王行處絕狐蹤。」師云：「有龐居士證明。」師乃云：「真妄窠窟生死根株，論其汗漫則千差，掬其趣向則一致，起唯法起滅唯法滅，起滅全真了無二致，所以道：『三界唯心萬法唯識，離心之外無別識境。』楊岐又道：『群靈一源假名為佛，體竭形消而不變，金流朴散而常存。』如此則亘古亘今不生不滅，羅籠不住呼喚不回，古聖不安排，至今無處所。且始終不變一句作麼生道？還委悉麼？不從千聖中傳得，透出威音更那邊。」

Ascending the hall, a monk asked: "When the Buddha-selection field opens, those of superior capacity achieve complete realization; without obscuring the immediate dynamic, how do you instruct?" The Master said: "Directly entering the Tathāgata ground in a single leap." The monk said: "Layman Pang said: 'Not obscuring the original person, I invite the Master to look closely.' Why did Great Master Ma look directly downward?" The Master said: "There is one on the crown of the head." The monk said: "The Layman said: 'A stringless lute, only the Master plays it wondrously.' Great Master Ma looked directly upward; I wonder, what was the meaning?" The Master said: "He can extract bones in the dark." The monk said: "Is looking directly upward correct, or is looking directly downward correct?" The Master said: "Do not slander Great Master Ma." The monk said: "What can be done when the dragon sleeve brushes open, the whole body appears, and where the elephant king walks, fox tracks are cut off?" The Master said: "There is Layman Pang to testify." The Master then said: "The dens and nests of the true and the false, the root and trunk of birth and death: in terms of their vast expanse, they are myriad differences; grasping their tendency, they are of one accord. Arising is solely the arising of dharmas; ceasing is solely the ceasing of dharmas. Arising and ceasing are entirely real, completely without duality. Therefore it is said: 'The three realms are mind-only, the myriad dharmas are consciousness-only; outside of mind, there is no other realm of consciousness.' Yangqi also said: 'The multitude of spirits share a single source, provisionally called Buddha; though the substance is exhausted and the form vanishes, it does not change; though the gold melts and the uncarved block is dispersed, it constantly exists.' Being like this, from antiquity to the present it is unarisen and unceasing, uncontainable in cages, unsummonable by calls. The ancient sages did not arrange it, and up to now it has no location. Now, how do you express the phrase of being unchanging from beginning to end? Do you understand? Not transmitted from among the thousand sages, it penetrates beyond King Bhīṣmagarjitasvararāja."