圓悟佛果禪師語錄 9.14

9.14

小參，僧問：「猿抱子歸青嶂後，鳥㘅華落碧巖前，此是和尚舊時安身立命處，如何是道林境？」師云：「寺門高開洞庭野，殿脚插入赤沙湖。」進云：「如何是境中人？」師云：「僧寶人人滄海珠。」進云：「此是杜工部底，作麼生是和尚底？」師云：「且莫亂統。」進云：「如何是奪人不奪境？」師云：「山僧有眼不曾見。」進云：「如何是奪境不奪人？」師云：「闍黎問得自然親。」進云：「如何是人境俱奪？」師云：「收。」進云：「如何是人境俱不奪？」師云：「放。」進云：「人境已蒙師指示，向上還有事也無？」師云：「不可土上更加泥。」師乃云：「恁麼，恁麼，如虎帶角，不恁麼，不恁麼，似兔無角，恁麼又却不恁麼，暗隔兩重關，不恁麼又却恁麼，全行向上路。此四句若排著四邊，則為禍為崇；若一時劃斷，則為祥為瑞。何故？他從上來本無許多事，只為群機有利鈍、所悟有淺深，是故勞他諸聖出來，應物現形隨機逗教，便有權有實，有照有用，有殺有活。有賓有主，有問有答，萬別千差。只如正當恁麼時，可中若有箇漢，牙如劍樹口似血盆，一棒打不回頭，出來掀翻露布，截斷葛藤，天是天，地是地，山是山，水是水，長是長，短是短，方是方，圓是圓，一絲毫不得動著，直下承當，便能丹霄獨步，與他諸聖把手共行，有佛世界互為賓主接物利生，無佛世界風颯颯地，坐斷要津不通凡聖。然雖恁麼，若是於中端的恁麼來底，且道與他作麼生商量？待老僧上山斫棒來。」

At an informal gathering, a monk asked, "'A monkey holds its child returning behind the green peaks; a bird carries a flower dropping before the blue cliff.' This was the Venerable's former place of settling body and establishing life. What is the environment of Daolin?"
The Master said, "The monastery gates open high toward the wilds of Dongting; the palace footings thrust into the lake of red sand."
The monk asked, "Who is the person within the environment?"
The Master said, "Every jewel of a monk is a pearl of the vast ocean."
The monk asked, "This is from Du Shaoling [Du Fu]; what is the Venerable's own?"
The Master said, "For now, do not talk nonsense."
The monk asked, "What is taking away the person but not taking away the environment?"
The Master said, "This mountain monk has eyes, yet has never seen [it]."
The monk asked, "What is taking away the environment but not taking away the person?"
The Master said, "The ācārya's questioning is naturally intimate."
The monk asked, "What is taking away both person and environment?"
The Master said, "Gather in."
The monk asked, "What is taking away neither person nor environment?"
The Master said, "Release."
The monk asked, "Person and environment have already received the Master's instruction; is there still anything transcendent?"
The Master said, "You must not add more mud upon earth."
The Master then said, "'Thus, thus' is like a tiger bearing horns; 'not thus, not thus' is like a rabbit having no horns; 'thus yet not thus' darkly blocks two layers of passes; 'not thus yet thus' completely walks the transcendent road. If these four phrases are arranged into four extremes, they become disaster and haunting calamity; if they are severed in a single instant, they become auspiciousness and good omens. Why so? From the beginning, there were originally never so many matters; it was only because the capacities of the crowd have sharp and dull, and their awakenings have shallow and deep. Therefore it has troubled the various sages to emerge, manifesting forms in response to things and suiting the teachings to the capacities; thus there are provisional and real, illumination and function, killing and giving life. There are host and guest, question and answer, ten thousand distinctions and thousand differences. Just at the very time of being 'thus', if there should happen to be a fellow whose teeth are like a forest of swords and whose mouth is like a basin of blood, who will not turn his head even if struck with a staff, stepping forth to overturn entangled statements and sever creepers—heaven is heaven, earth is earth, mountains are mountains, waters are waters, long is long, short is short, square is square, round is round, not allowing even a hair's breadth of movement, directly undertaking it—then he can walk alone in the vermilion sky, walking hand in hand with those various sages: in worlds with Buddhas, being host and guest to each other, receiving beings and benefiting the living; in worlds without Buddhas, the wind rustles crisply, cutting off the vital ford, letting neither ordinary nor holy pass. Yet though it is thus, if there is one who comes intimately 'thus' from within, tell me, how will you negotiate with him? Wait until this old monk goes up the mountain to cut a staff."