圓悟佛果禪師語錄 7.28

7.28

解夏上堂，僧問：「混沌未分時如何露柱懷胎，此意如何？」師云：「突出難辨。」進云：「分後如何片雲點太清，是何宗旨？」師云：「高著眼。」進云：「未審太清還受點也無，靈雲為什麼不對？」師云：「識法者恐。」進云：「恁麼則含生不來也。又不對為復是理合如此？為復是難為酬對？」師云：「生鐵鑄就。」進云：「直得純清絕點時如何猶是真常流注，又作麼生？」師云：「若能轉物，即同如來。」進云：「如何是真常流注似鏡常明，意旨如何？」師云：「也是一句合頭語。」進云：「大地山河為自己，燈籠露柱亦非他。」師云：「莫妄想。」進云：「渾無用去時如何？」師云：「却較些子。」進云：「向上更有事也無？云打破鏡來與汝相見，未審意在什麼處？」師云：「分付拄杖子。」進云：「陋巷不騎金色馬，回來却著破襴衫。」師云：「他家得自由。」師乃云：「秋光清淺，秋露虛凝，秋風颼飀，秋色澄淨，乃釋迦護生之功已畢，實衲僧結制之法周圓，若能內忘己見，外了法空，內外一如虛凝澄寂，則全心即佛，全佛即心，與諸佛把手共行，與祖師同得同用，到箇裏更說什麼結，更說什麼解？二六時中淨裸裸赤灑灑，終日著衣，不曾掛一縷絲，終日喫飯，不曾咬一粒米，所謂動若行雲、止猶谷神，豈有心於彼此，那有像於去來？觸處逢渠全機獨脫，正恁麼時如何？白雲本是無心物，等閑出沒太虛空。」復云：「九十日功圓此日，不須更驗蠟人來，雖然萬里無寸草，袋口今朝己解開。」

Ascending the hall upon the end of the summer retreat, a monk asked, "'Before chaos was divided, how could the open pillar be pregnant?' What is the meaning of this?" The Master said, "Prominent and hard to discern." The monk continued, "'After the division, how can a fleck of cloud dot the great clarity?' What essential point is this?" The Master said, "Set your eyes high." The monk continued, "I wonder whether the great clarity accepts being dotted or not—why did Lingyun not answer?" The Master said, "One who knows the Dharma is fearful." The monk continued, "If so, sentient beings will not come. And did he not answer because in principle it should be so, or because it is hard to reply?" The Master said, "Cast from pig iron." The monk continued, "When it is completely pure without a spot, how is it that 'it is still the flowing of the truly permanent'? How about that?" The Master said, "If one can turn things, then one is identical to the Tathāgata." The monk continued, "What about 'the flowing of the truly permanent is like a mirror ever bright'—what is its meaning?" The Master said, "That too is an appropriately fitting phrase." The monk continued, "The great earth, mountains, and rivers are oneself; the lanterns and open pillars are not other either." The Master said, "Do not engage in vain delusions." The monk continued, "How is it when it is completely useless?" The Master said, "That is somewhat better." The monk continued, "Is there still anything transcendent? As it is said, 'Break the mirror and come meet with you'—I wonder where the meaning lies?" The Master said, "I consign it to the staff." The monk continued, "In the mean alleys, not riding a golden horse; returning, yet wearing a tattered robe." The Master said, "His house has attained freedom." The Master then said, "The autumn light is clear and shallow, the autumn dew empty and congealed, the autumn wind rustling, the autumn color serene and pure. Thus Śākyamuni's work of protecting life is completed, and truly the patch-robed monks' method of binding the retreat is fully rounded. If one can inwardly forget one's own views and outwardly realize the emptiness of phenomena, inside and outside unified as one, empty, congealed, serene and silent, then the complete mind is the Buddha, and the complete Buddha is the mind. Walking hand in hand with all Buddhas, attaining together and functioning together with the ancestral masters. Arriving here, what more is there to say of binding, what more to say of loosening? Throughout the twelve periods of the day, cleanly stripped and stark naked. Wearing clothes all day long without ever hanging a single thread; eating rice all day long without ever chewing a single grain. As it is said, 'Moving like floating clouds, resting like the valley spirit'—how could there be intention toward this or that? Where could there be images of going or coming? Everywhere encountering him, the entire dynamic stands independently free. Exactly at such a time, how is it? White clouds are originally things without mind; at leisure they appear and disappear in the great emptiness." He also said: "The ninety-day merit is perfected on this day; / No need to test the wax man again. / Although for ten thousand miles there is not an inch of grass, / The mouth of the bag is opened wide today."