圓悟佛果禪師語錄 5.28

5.28

莘王請陞座，僧問：「普光明殿在人間，凡聖交羅絕往還，若向一塵覷得見，舒光照處奉慈顏。正當恁麼時，毘盧遮那在什麼處？」師云：「在爾頂𩕳上。」進云：「學人為什麼撞不著？」師云：「只為爾不是銅頭鐵額。」進云：「大小天寧和尚語脈裏轉却。」師云：「大小禪客隨人脚跟走。」進云：「須知同途不同轍。」師云：「也不是這箇道理。」進云：「天共白雲曉，水和明月流。」師云：「蝦跳不出斗。」進云：「昔日趙州端居丈室，侍者報云：『大王來也。』州云：『大王萬福。』此理如何？」師云：「頂𩕳金剛眼放光。」進云：「雖然入草求人，爭奈拕泥帶水。」師云：「莫謗趙州好。」進云：「忽然莘國大王今日親臨，又且如何？」師云：「八字打開說法了也。」師乃云：「大眾！以佛見佛無異見，以法說法無別說，佛法聞見總現成，當陽直下全超越。當陽一著，非佛非法，非見非說，非有非無，非異非如，寬若太虛，明如杲日，所以三世如來於此示生，於此修行，於此悟道，於此成佛，全不由他，獨承渠力。即如今千聖頂𩕳上拈出了也，不以眼見，不以耳聞，不以口宣，不以心知，正當恁麼時，須是箇人始得。所以道：『大人具大見，大智得大用。』舉一明三告往知來。正當恁麼時，不涉夤緣一句作麼生道？還委悉麼？楚澤蓂開五百歲，蟠桃暗長一千年。」復頌云：「一塵纔舉一剎現，一華開時一佛生，克證金剛得長壽，六根晝夜放光明。」

The Prince of Shen requested [the master] to ascend the seat. A monk asked: "'The Hall of Universal Light is in the human realm; the ordinary and the sacred intermingle, cutting off coming and going. If one can see through within a single dust mote, where the extended light shines, one beholds the Compassionate Countenance.' Just at such a time, where is Vairocana?" The master said: "On the crown of your head." The monk said: "Why has this student not run into him?" The master said: "Only because you do not have a bronze head and an iron forehead." The monk said: "How great the Ven. Tianning has turned around within the flow of words!" The master said: "How great the Chan traveler follows behind other people's heels!" The monk said: "One must know that traveling the same road does not mean following the same ruts." The master said: "Neither is it this kind of principle." The monk said: "'The sky whitens together with the white clouds; the water flows together with the bright moon.'" The master said: "A shrimp cannot leap out of the bushel basket." The monk said: "In ancient times Zhaozhou sat upright in his abbot's quarters. The attendant reported: 'The Great King has arrived.' Zhaozhou said: 'May the Great King have myriad blessings!' What is the principle of this?" The master said: "The vajra-eye on the crown of the head radiates light." The monk said: "Although entering the weeds to seek the person, how can one avoid being dragged through mud and dripping with water?" The master said: "It would be better not to slander Zhaozhou." The monk said: "If suddenly the Great King of the State of Shen were to arrive in person today, what then?" The master said: "The character eight is opened wide: preaching the Dharma is finished!" The master then said: "Great assembly! Seeing Buddha through Buddha, there is no different vision; preaching Dharma through Dharma, there is no separate preaching. Hearing and seeing the Buddha Dharma are completely present; directly beneath facing the sun, all is completely transcended. The one move facing the sun is neither Buddha nor Dharma, neither seeing nor speaking, neither existent nor non-existent, neither different nor identical. Broad as great space, bright as the blazing sun, therefore the Tathāgatas of the three times demonstrated birth here, cultivated practice here, realized the Way here, and achieved Buddhahood here—wholly not relying on another, solely relying on its power. Right now, it has been brought forth on the crown of the heads of the thousand sages: it is not seen by the eye, not heard by the ear, not proclaimed by the mouth, not known by the mind. Just at such a time, one must be such a person to attain it. Therefore it is said: 'A great person possesses great vision; great wisdom attains great function.' Pointing out one, he understands three; telling the past, he knows the future. Just at such a time, not involving dependent conditions, how do you say a phrase? Do you thoroughly understand? In the marshes of Chu, the calendar herbs bloom for five hundred years; the flat peach secretly grows for a thousand years." He added a verse: "The moment a single dust mote is raised, a single land appears; / When a single flower blooms, a single Buddha is born. / Overcoming and realizing the vajra nature, one attains long life; / Day and night, the six sense faculties radiate brilliant light."