圓悟佛果禪師語錄 7.4

7.4

指法座云：「狻猊親踞，眾寶莊嚴，不從須彌燈王借來，元是兜率內院本有。既是快便難逢，須教出一頭地。高著眼。」便陞座拈香云：「此一瓣香，奉為祝嚴今上，皇帝聖壽萬歲，恭願位隆劫石，壽等芥城，奮宣光之中興，復大禹之舊跡。次一瓣香，奉為判府府判運使殿撰通判大夫闔郡尊官在筵僚寀，仍願乃忠乃孝，為國為民，為聖主之股肱，作明時之拄石。此一瓣香，得處幸懃收來，劫遠廣眾中數回拈出，嶽面上不敢覆藏，奉為蘄州五祖山真慧禪院第十二代演禪師，爇向爐中以酬法乳。」便敷座，歸宗和尚白槌云：「法筵龍象眾，當觀第一義。」師云：「包融萬有聲振大千，乃佛乃祖頂門開，若天若人方寸闊。便恁麼薦得，不妨省要；苟或踟蹰，落在第二義門去也。還有箭鋒相拄底衲僧麼？出來相共激揚。」僧問：「宗乘一唱三藏絕詮，祖令當行十方坐斷，報恩一句作麼生道？」師云：「天長地久無餘事，萬年長祝聖明君。」進云：「恁麼則文明齊二曜，睿算等乾坤。」師云：「草偃風行得自由。」進云：「可謂金枝永茂千年秀，玉葉聯芳萬古春。」師云：「闔國人證明。」進云：「古人道：『楖栗橫擔不顧人，直入千峯萬峯去。』未審阿那箇是他住處？」師云：「騰蛇纏足，露布繞身。」進云：「朝看雲片片，暮聽水潺潺。」師云：「却須截斷始得。」進云：「此回不是夢，真箇到廬山。」師云：「高著眼。」僧問：「古釋迦不先，新彌勒不後，正當今日佛法委付雲居，千聖不借底機，如何提掇？」師云：「剔起眉毛直下行。」進云：「徙上來事，還有分付處也無？」師云：「分付闍黎。」進云：「爭奈有句非宗旨，無言絕聖凡。」師云：「還有金剛王寶劍來。」進云：「直下便是，更不周由。」師便喝。進云：「忽遇頂門具眼底出來道箇隔身句，又作麼生？」師云：「賊過後張弓。」進云：「青山不鎖長飛勢，滄海合知來處高。」師云：「分作兩段。」進云：「一舉四十九。」師云：「確。」師乃云：「以祖佛為標準，興祖佛作師，以人天為梯航，與人天作眼。忽若不倚一物，孤迴迴峭巍巍，千聖莫能知，萬靈沒照鑑，截斷一切不涉廉纖，把斷世界不漏絲髮，人天眾前如何剖露？若向箇裏，上絕攀仰、下絕己躬，等閑如金翅鳥擘海直取龍吞，似師子兒出窟妖狐絕跡，當鋒略露，不免道箇山是山，水是水，僧是僧，俗是俗，開慈悲方便門，留通途受用底。忽若轉山不是山，水不是水，僧不是僧，俗不是俗，到箇裏還有出身處麼？若有出身處，便可以高揖釋迦、不拜彌勒，坐斷毘盧頂，不稟釋迦文，束虛空作拄杖，也打他不得，合用千萬聚雷作一喝，也驚他不動，且道：此人畢竟如何親近只如今各各當陽不背不向，不立一絲毫頭解路，不作一纖塵機關，正當恁麼時，把斷乾坤一句作麼生道？鵰弓已掛狼煙息，萬國歌謳賀太平。」復云：「龍床角頭親賜得，天上雲居古道場，安樂樹邊藏拙訥，更無佛法可商量。既無佛法，却舉箇古人公案。記得神鼎山諲禪師開堂示眾云：『山僧行脚，也無正因，只待向東京城裏聽一兩本經論，於古寺閑房且恁麼過時，不謂行到汝州葉縣，被一陣業風吹到首山，曲彔木床上見箇老和尚，當時把不住，禮却他三拜，直至如今悔之不得。』」師云：「這老漢，參到生鐵鑄就處，窮到無絲毫解路時，所以向鐵壁銀山處斬釘截鐵，若不知有向上宗乘，爭解與麼道？然雖如是，檢點將來，二祖少林也禮三拜，忽若水乳不分、金鍮不辨，有條攀條、無條攀例，山僧元豐末年為疑著箇祖師西來意，十數載江表逢見大善知識，便投誠咨參玄妙理性，棒喝機關直是費盡工夫，終無箇休歇去處。及到海會遇見箇老和尚，被他腦後一槌，從此喪却目前機，去却胸中物，直至如今，也分疎不下。且道：與古人是同是別？還委悉麼？羚羊掛角千峯外，更有羚羊在上峯。」

Pointing to the Dharma seat, he said, "The lion crouches here in person; adorned with all jewels, it was not borrowed from King Sumeru-Pradīpa, but has originally belonged to the Inner Court of Tuṣita. Since such an opportune occasion is hard to encounter, one must make it surpass all others. Look closely!" He then ascended the seat, took incense, and said, "This stick of incense is respectfully offered to celebrate and extol the holy longevity of our present Emperor for ten thousand years. We reverently wish that his reign be exalted as the kalpa-stone and his life equal the mustard-seed city; that he display the resurgence of Xuandi and Guangwudi, and restore the ancient heritage of the Great Yu. The next stick of incense is respectfully offered for the Prefect, the Vice Prefect, the Transport Commissioner, the Auxiliary Academician, the Vice Magistrate, and all the honorable officials of the commandery attending this feast. May they ever be loyal and filial, acting for the country and the people, serving as the arms and legs of the sage sovereign, and acting as pillar-stones of this enlightened age. This final stick of incense was acquired through painstaking diligence and gathered from kalpas far away; several times brought out before the vast assembly, I dare not conceal it before the mountain peaks. Reverently offered for the twelfth generation of Zhenhui Chan Monastery on Mount Wuzu in Qizhou, Chan Master Yan, I burn it in the brazier to requite the milk of Dharma." He then smoothed his robes and sat down. Master Guizong struck the gavel and said, "Assembly of dragons and elephants at the Dharma feast, you should observe the primary meaning!" The Master said, "Embracing all existence, the sound shakes the trichiliocosm; when the eyes on the crowns of Buddhas and Patriarchs open, the hearts and minds of gods and humans widen. If you understand it in this manner, it is straightforward indeed; but if you hesitate, you fall into the gate of the secondary meaning. Are there any patch-robed monks whose arrow-tips clash head-on? Come forward and let us stir it up together!" A monk asked, "When the lineage vehicle is chanted once, the Three Piṭakas leave no room for exposition; when the ancestral command is enforced, the ten directions are cut off. What is the one phrase that requites benevolence?" The Master said, "Heaven is enduring and earth is long-lasting, with no remaining matters; for ten thousand years we ever bless the sage and enlightened ruler." The monk advanced and said, "Then the civil radiance rivals the two luminaries, and the imperial span equals heaven and earth." The Master said, "The grass bends where the wind blows, attaining freedom." The monk advanced and said, "It may be called: the golden branch flourishes forever, elegant for a thousand years; the jade leaves join their fragrance, enduring spring for ten thousand ages." The Master said, "The people of the whole country bear witness." The monk advanced and said, "An ancient said: 'Carrying the thorny staff across his shoulder, paying no heed to anyone, he goes straight into the thousand peaks and myriad peaks.' I wonder, which one is his dwelling place?" The Master said, "Flying vipers entangle his feet, entangling weeds encircle his body." The monk advanced and said, "In the morning I watch the drifting clouds; in the evening I listen to the murmuring streams." The Master said, "You must cut it off before you can attain it." The monk advanced and said, "This time it is no dream; truly I have reached Mount Lu." The Master said, "Look closely." A monk asked, "Ancient Śākya was not earlier; new Maitreya is not later. Just on this day when the Buddha Dharma is entrusted to Yunju, how do you bring forth the dynamic sharpness that a thousand sages cannot borrow?" The Master said, "Raise your eyebrows and go straight forward." The monk advanced and said, "Regarding what has been brought forth, is there still a place to bestow it?" The Master said, "Bestowed on the ācārya." The monk advanced and said, "What can be done when words do not express the essential doctrine, yet wordlessness cuts off both sacred and profane?" The Master said, "There is still the Vajra King jewel sword." The monk advanced and said, "Directly right here it is; no need to circle around further." The Master gave a shout. The monk advanced and said, "If you suddenly met one who has an eye on the crown of his head coming forward to utter a phrase from across the body, what then?" The Master said, "Drawing the bow after the thief has passed." The monk advanced and said, "The blue mountains do not block the power of long flight; the vast sea must know its source lies high." The Master said, "Severed into two halves." The monk advanced and said, "One stroke reveals forty-nine." The Master said, "Indeed." The Master then said, "Taking the Buddhas and Patriarchs as the standard, raising Buddhas and Patriarchs to be masters; taking gods and humans as ladders and rafts, providing gods and humans with eyes. If suddenly not leaning on a single thing, solitary, steep and towering, beyond the knowledge of a thousand sages, without mirror or reflection from ten thousand spirits, cutting off everything without touching a speck, sealing off the world without leaking a hair's breadth—before the assembly of gods and humans, how can it be disclosed? If here one puts an end above to aspiring upward, and cuts off below one's own self, then casually like the garuḍa parting the ocean to seize and swallow the dragon directly, or like the lion cub leaving the cave so that phantom foxes leave no trace; when slightly revealed at the front edge, one cannot avoid saying that mountains are mountains, waters are waters, monks are monks, and laypeople are laypeople, opening the gate of compassion and skillful means to preserve what can be commonly used. If suddenly transformed so that mountains are not mountains, waters are not waters, monks are not monks, and laypeople are not laypeople—arriving here, is there still an avenue of emergence? If there is an avenue of emergence, then one may salute Śākya from afar and decline to bow to Maitreya; one can cut off the crown of Vairocana and pay no homage to Śākyamuni. Gathering empty space into a staff, one still cannot strike him; combining ten million claps of thunder into a single shout, one still cannot startle him. Now tell me, how ultimately does one approach this person? Just now, each directly present, neither turning away nor facing toward, not establishing the slightest path of intellectual interpretation, not making the tiniest device of dust—just at such a time, how do you utter the one phrase that seals off heaven and earth? The carved bow is hung up, the beacon fires have ceased; all nations sing praises to celebrate peace." He added, "Bestowed in person beside the dragon couch, this ancient bodhimaṇḍa of Yunju up in the heavens; beside the tree of peace and joy I hide my clumsy dullness, and there is no more Buddha Dharma to deliberate. Since there is no Buddha Dharma, I nonetheless bring up an ancient gong'an. I remember that Chan Master Yin of Mount Shending, upon ascending the hall to open his teaching, showed the assembly, saying: 'This mountain monk had no proper cause when wandering on foot; I merely intended to listen to one or two scriptures and treatises in the Eastern Capital, and just pass the time in a quiet room of an ancient temple. Unexpectedly, traveling to Yexian in Ruzhou, I was blown by a gust of karmic wind to Mount Shou, where I saw an old monk on a curved-wood chair. At that time I could not hold back, and made three prostrations to him; even to this day, I cannot undo my regret.'" The Master said, "That old fellow investigated to the point where molten iron is cast, and penetrated to the point where there was not the slightest path of intellectual understanding. Therefore, facing the iron wall and silver mountain, he decisively cut through nails and iron. If he did not know there is the transcendent lineage vehicle, how could he speak like that? Although this is so, if we examine it, the Second Patriarch also made three prostrations at Shaolin. If milk and water are not separated and gold and brass are not distinguished, clutching at rules where there are rules, or clinging to precedents where there are no rules—in the late Yuanfeng era, because I harbored doubts about the ancestral master's purpose in coming from the west, for more than ten years south of the river I met great kalyāṇamitras, devotedly asking about the wondrous principle of the profound essence; with sticks, shouts, and dynamic actions I truly exhausted my efforts, yet in the end there was no place of rest. When I arrived at Haihui and met that old monk, I was struck with a hammer-blow behind the head; from then on, I lost the sharpness before my eyes and cast out the things inside my breast, so that even to this day, I cannot explain it away. Tell me: is this the same as or different from the ancients? Do you fully understand? The antelope hangs by its horns beyond a thousand peaks; yet there is an antelope on the peak above."