圓悟佛果禪師語錄 6.7

6.7

坦然居士為貢沙彌作齋，上堂，僧問：「達磨未傳心地印，釋迦未解髻中珠，有人若問西來意，還有西來意也無？」師云：「庭前石獅子。」進云：「若然者，歷劫坦然無異色，呼為心印早虛言。」師云：「一點也入不得。」進云：「爭奈今古應無墜，分明在目前。」師云：「爾試舉目前底看。」進云：「一點也瞞和尚不得。」師云：「爭奈大眾何。」師云：「舉步越東勝身，退身入西瞿耶，回首望北欝單，捻拳觸南閻浮。淨地裏看，是箇沒量大人，以正眼觀來，猶是麻滓麴末。須知四維上下無邊香水海，不可說浮幢王剎，揑為微塵，一一塵中現無邊身說無量法，猶只是順機應教，看孔儱著楔。而況提向上鉗鎚，用作家爐鞴，便是遍界德山，有棒無下手處；遍界臨濟，有喝無啟口處；遍界金色頭陀，有定力無容身處。正當恁麼時，驀然有箇承當得，擔荷得，趣向得，行履得，且道向什麼處著渠？山僧有箇著處，擬待說，又恐成露布；擬不說，又却孤負當機。說與不說一時拈却，最後一句放開話會去也。長松下，明窓內，玉殿珠樓未為對，衲被蒙頭萬事休，此時山僧都不會。還委悉麼？天台華頂秀，南嶽石橋高，昨夜磨盤生八角，驚將露柱笑咍咍，引得門前石獅子，倒緣蘿壁上天台。」

When Layman Tanran sponsored a vegetarian feast for the novice Gong, ascending the hall, a monk asked: "When Bodhidharma had not yet transmitted the mind-ground seal, and Śākyamuni had not yet untied the jewel in the topknot, if someone asked about the meaning of the coming from the west, was there still a meaning of the coming from the west or not?" The Master said: "The stone lion in front of the courtyard." The monk advanced and said: "If so, through kalpas calm and unperturbed without different forms, calling it the mind seal is already empty talk." The Master said: "Not even a single speck can enter." The monk advanced and said: "How can one face that from past to present it should suffer no fall, distinctly right before our eyes?" The Master said: "Try bringing up what is before your eyes and see." The monk advanced and said: "Not even a single speck can deceive the Venerable." The Master said: "What can you do about the great assembly?" The Master said: "Lifting your foot, you step past Pūrvavideha; taking a step back, you enter Aparagodānīya; turning your head, you look toward Uttarakuru; clenching your fist, you strike Jambudvīpa. Viewed in clean ground, this is a great person of boundless measure; observed with the true eye, it is still hemp dregs and yeast leavings. You should know that the boundless fragrant water seas above and below in the four directions, the ineffable floating banner world systems, pinched into fine dust, with each dust particle manifesting boundless bodies and expounding immeasurable teachings—this is still merely according with capacities and responding with teachings, seeing the hole and loosely inserting the wedge. How much more so when one wields the transcendent tongs and hammer and uses the forge of an adept: even if the entire realm were Deshan, with a stick he would find no place to strike; even if the entire realm were Linji, with a shout he would find no place to open his mouth; even if the entire realm were the Golden Ascetic, with meditative power he would find no place to lodge his body. Just at such a moment, if suddenly someone should take it up, shoulder it, orient toward it, and walk it, tell me: where would you place him? This mountain monk has a place to put him. If I intend to speak of it, I fear it will become a public entanglement; if I intend not to speak of it, I would disappoint the one who meets the occasion. Speaking or not speaking, setting both aside at once, the final phrase is released to open the discussion: Beneath the tall pines, inside the bright window, / Jade halls and pearl towers are no match for this. / With a patched quilt covering my head, myriad affairs cease; / At this moment, this mountain monk understands nothing at all. Do you understand? Tiantai's Huading is exquisite; Nanyue's stone bridge is high. / Last night the millstone grew eight corners, / Startling the outdoor pillar into hearty laughter, / Leading the stone lion before the gate / To climb backward up the wisteria cliff to Tiantai."