圓悟佛果禪師語錄 9.15

9.15

小參，僧問：「玄沙不過嶺，保壽不渡河，未審意旨如何？」師云：「直超物外。」進云：「雪峯三度到投子，九度上洞山，是同是別？」師云：「別是一家春。」進云：「恁麼則春色無高下，華枝自短長。」師云：「一任卜度。」師乃云：「大道坦然，更無回互，同證者識、同道者知。若有實法繫綴羅籠人，入地獄如箭射。所以諸佛出世祖師西來，實無一法與人，只要諸人休歇。若實到休歇田地，二六時中如天普蓋。似地普擎，更不剩一絲毫，亦不欠一絲毫，淨裸裸赤灑灑，見成公案。若更躊蹰四顧，說有說無論得論失，有會有不會，有得有不得，落二落三去也。所以上古尊宿天下老和尚，拂子邊拄杖頭，現無量神通，其實與爾諸人，解黏去縛抽釘拔楔，令汝直下到安閑之地，也無證也無得，亦無周由者也，七十三八十四；若也未到，不免搽糊去也。一切境界，一切有無，一切法門，但於一言下一念頃脫得情塵去，塵塵剎剎，廓周沙界，大小長短方圓，青黃赤白，全是本心，於見處淨裸裸，於聞處八面玲瓏，無得失是非，無長短好惡，山是山水是水，僧是僧俗是俗，無異無別。若能實頭到這箇田地，離情塵絕露布，不落勝妙，更須知有一塵中含一切境界，一切境界入一塵中，悉皆含攝，於一毫端現無邊剎海。直得恁麼，更須知有大用現前時節始得。且作麼生是大用現前底時節？畢竟水須朝海去，到頭雲定覓山歸。」

At an informal gathering, a monk asked, "Xuansha did not cross the ridge; Baoshou did not cross the river. I wonder, what was the intended meaning?"
The Master said, "Directly transcending beyond things."
The monk asked, "Xuefeng went to Touzi three times and climbed Mount Dong nine times. Are these the same or different?"
The Master said, "Separately, it is the spring of another household."
The monk asked, "Then 'the scenery of spring knows no high or low; the flowering branches naturally have short and long.'"
The Master said, "Leave it entirely to your calculations."
The Master then said, "The Great Way is completely open, without any mutual concealment; those of identical realization recognise it, those of the identical Way know it. If there were real Dharmas tying down and caging people, one would enter hell as swiftly as a shot arrow. Therefore, the appearance of the Buddhas in the world and the Patriarch's coming from the West were truly without a single Dharma to give to people; they only wanted everyone to rest. If you truly reach the terrain of resting, then throughout the twelve periods of the day it is like heaven universally covering, like earth universally holding up, leaving not a hair's breadth extra, nor lacking a hair's breadth: stark naked and clean-stripped, an already accomplished gong'an. If you further hesitate and look around in all directions, speaking of existence and non-existence, debating gain and loss, whether there is understanding or no understanding, whether there is attainment or no attainment, you fall into second and third. Therefore, the venerables of high antiquity and the old venerable monks throughout the world displayed immeasurable supernatural powers at the edge of the whisk and the tip of the staff; in truth, it was only to dissolve stickiness, untie bonds, pull out nails, and extract pegs for all of you, causing you directly to reach the ground of peaceful ease, where there is neither realization nor attainment, nor any convoluted justification—seventy-three, eighty-four. If you have not reached it, you inevitably go about pasting and muddling. All realms, all existence and non-existence, all Dharma doors: if you can only cast off emotional dust in a single word, in the space of a single thought, then dust after dust, land after land, expansively fills the sands of worlds; large, small, long, short, square, round, blue, yellow, red, white—all are the original mind. At the place of seeing it is stark naked; at the place of hearing it is eight-sided and exquisite, without gain or loss, right or wrong, without long or short, like or dislike; mountains are mountains, waters are waters, monks are monks, laypeople are laypeople, without difference, without distinction. If you can genuinely reach this terrain, leaving behind emotional dust and cutting off entangled statements, not falling into supreme wonders, you must further know that within a single dust mote all realms are contained, and all realms enter into a single dust mote, all being contained and subsumed, manifesting boundless oceans of lands on the tip of a single hair. Having directly attained this, you must further know that there is a time when the great function appears before you—only then will it do. And what is the time when the great function appears before you? In the end, the waters must flow toward the sea; after all, the clouds will certainly seek the mountain to return to."