圓悟佛果禪師語錄 8.32

8.32

示眾云：「當軒有路，直下坦平，慣戰作家，便請單刀直入。有麼有麼？」良久云：「諸人既是藏鋒，山僧不免作一場獨弄雜劇去也。未恁麼前是第二頭，正恁麼時是第三首，餉間恁麼去，只是隨波逐浪，如今且向隨波逐浪處，與諸人商量。還蓋覆得麼？還有一法與他為伴侶麼？所以道：『他能成就一切法，能出生一切法，一切諸佛依之出世，一切有情因他建立，六道四生以他為本。』只如諸人即今在此座立，悉皆在他光中顯現。還見得他麼？若也見得，直下無一絲髮隔礙，無一絲髮道理，更有什麼見聞覺知為緣為對？但恐自家不能返照，所以生疑。尋常不是向諸人道：『千言萬言但只識取一言，千句萬句但只識取一句，千法萬法但只識取一法。』識得一，萬事畢，透得一，無阻隔，直下脫却情塵意想，放教身心空勞勞地，於一切時遇茶喫茶遇飯喫飯，天但喚作天，地但喚作地，露柱但喚作露柱，燈籠但喚作燈籠，一切亦然，二六時中只麼，平常無一星事。雖然如是，若有箇無事懷在胸中亦未得自在，有箇有事亦未得自在，直須有事也無、無事也無，無二亦無猶在半途。若是聊聞舉著，入骨入髓信得及底人，聞恁麼說話，大似熱椀鳴聲，尋常間說箇禪字，便去河邊洗耳，等閑地不著便，偶然道著箇佛字，也須漱口三日，寧可生身入地獄，永劫受沈輪，向鑊湯鑪炭裏煮煠，終不肯將佛法作解會，亦終不起佛見法見。佛見法見尚自不起，何況更起世間情想分別妄緣諸業？且作麼生見得此人？作麼生親近得此人？有具眼底麼出來道看？如無，待三二十年後，山僧換却骨頭，別與諸公通箇消息。」

Addressing the assembly, he said: "Before the veranda there is a road, level and plain straight ahead. Let an expert versed in battle charge straight in with a single blade! Is there anyone? Is there anyone?"
After a long pause, he said: "Since you are all concealing your edges, the mountain monk cannot help but stage a solo variety play. Before it is like this, it is the second head; precisely when it is like this, it is the third head; going on like this for a while is merely following the waves and pursuing the breakers. Now, right at the place of following the waves and pursuing the breakers, let me discuss it with everyone. Can it be covered over? Is there a single phenomenon that can be its companion? Therefore it is said: 'It can accomplish all phenomena, it can produce all phenomena; all Buddhas appear in the world relying upon it, all sentient beings are established because of it, and the six destinies and four modes of birth take it as their root.' Just as you are now sitting and standing here, all are manifested within its radiance. Do you still see it? If you see it, right here there is not a single thread of hindrance, not a single thread of principle; what seeing, hearing, perceiving, and knowing could further serve as conditions and objects? I only fear that you yourselves cannot reflect inward, and therefore give rise to doubts. Do I not constantly say to you:
'Among a thousand words and ten thousand words, just recognize a single word; among a thousand phrases and ten thousand phrases, just recognize a single phrase; among a thousand dharmas and ten thousand dharmas, just recognize a single dharma.'
Recognize the one, and the ten thousand affairs are finished. Penetrate the one, and there is no obstruction. Directly slough off the dust of emotions and deliberate thoughts, let body and mind become completely empty and open. At all times, when meeting tea drink tea, when meeting rice eat rice; heaven is simply called heaven, earth is simply called earth, the exposed pillar is simply called the exposed pillar, the lantern is simply called the lantern—everything is just so. Throughout the twelve periods of the day, just remain ordinary without a speck of business. Even so, if you harbor 'having no business' in your chest, you have not attained ease; if you have 'having business', you have also not attained ease. You must directly have neither business nor no business; even having no duality is still halfway along the road. If one is a person who, upon merely hearing it mentioned, believes deeply to the marrow and bone, hearing such talk is much like the ringing of a hot bowl. In ordinary times, if the word 'Chan' is spoken, one goes to the riverside to wash one's ears; at ordinary times one avoids getting involved, and if one accidentally speaks the word 'Buddha', one must rinse one's mouth for three days. One would rather enter hell in one's living body, endure drowning and transmigration for eternal kalpas, and be boiled and fried in cauldrons of boiling water and furnaces of burning coals, than ever agree to make an intellectual understanding of the Buddha Dharma, or ever give rise to views of Buddha and views of Dharma. If views of Buddha and views of Dharma are not even arisen, how much less could one further give rise to worldly emotional thoughts, discriminatory false conditions, and various karmas! And tell me, how can one see such a person? How can one draw near to such a person? Is there anyone with eyes? Come forth and speak! If there is no one, wait until twenty or thirty years later, when this mountain monk has changed his bones, to communicate news to you separately."