圓悟佛果禪師語錄 9.19

9.19

道林寺小參云：「四海共參尋，十方同聚會，路逢達道人，不將語默對。還有共相酬唱底麼？」僧問：「千尺絲綸直下垂，一波纔動萬波隨，夜靜水寒魚不食，滿船空載月明歸。未審此理如何？」師云：「離鉤三寸高著眼。」進云：「恁麼則自是不歸歸便得，五湖煙浪有誰爭？」師云：「乾坤大地一時收。」進云：「只如垂鉤四海只釣獰龍，格外談玄為尋知識，誰是知識者？」師云：「赤心片片。」進云：「巨浪涌千尋，澄波不離水。」師云：「寒山逢拾得，撫掌笑呵呵。」問云：「路逢達道人，不將語默對，既不將語默對，將何祇對？」師云：「吞聲削跡。」進云：「一言難啟口，千古意分明。」師云：「且須急著眼。」進云：「有句無句如藤倚樹，如何得透脫？」師云：「倚天長劍逼人寒。」進云：「只如樹倒藤枯，溈山為什麼呵呵大笑？」師云：「愛他底著他底。」進云：「忽被學人掀倒禪床拗折拄杖，又得箇什麼伎倆？」師云：「也是賊過後張弓。」師乃云：「不與一法作對，正體迢然；萬象不能覆藏，神機歷掌。望州亭烏石嶺僧堂前相見，已涉誵訛，不是心不是佛不是物，已拖泥帶水。到這裏，上根利智剔起便行，不落言詮不拘機境，直下向文彩未彰已前一時坐斷，可謂如天普蓋似地普擎，如虛空寬廣，如日月普照，無處不圓，無處不遍。所以道：『向上人見處把斷世界不漏絲毫。』無得失是非，離見聞知覺，如壺公瓢中自有天地日月。至於一語、一默、一跬、一步、一挨、一拶，坐斷千差路頭，不許天下衲僧正眼覷著。所以道：『須是恁麼人，方解恁麼事。』只如今坐立儼然，頭頭物物悉皆全體現成處，且道如何照了？萬古碧潭空界月，再三撈摝始應知。下座。」

At an informal gathering at Daolin Temple, [the Master] said: "From the four seas all investigate and seek together; from the ten directions they gather as one. 'Meeting a person who has attained the Way on the road, do not respond with speech or silence.' Is there anyone who will chime in and respond?"
A monk asked, "'A thousand feet of fishing line hangs straight down; no sooner does a single wave stir than ten thousand waves follow. The night is quiet, the water is cold, and the fish do not bite; the boat returns empty, loaded only with bright moonlight.' I wonder, what is the principle of this?"
The Master said, "Raise your eyes high three inches away from the hook."
The monk asked, "If so, then 'naturally it is only not returning—once returning, one attains it; who contends over the misty waves of the five lakes?'"
The Master said, "The universe and the great earth are gathered in at once."
The monk asked, "As for 'hanging a hook into the four seas only to fish for fierce dragons; discussing the mystery beyond the pattern in order to seek a spiritual friend'—who is the spiritual friend?"
The Master said, "A heart of pure sincerity, piece by piece."
The monk asked, "'Giant waves surge a thousand fathoms; clear ripples do not leave the water.'"
The Master said, "Hanshan meets Shide, clapping their hands and laughing heartily."
[The monk] asked, "'Meeting a person who has attained the Way on the road, do not respond with speech or silence.' Since one does not respond with speech or silence, with what does one respond?"
The Master said, "Swallow your voice and erase your footprints."
The monk asked, "'A single word is difficult to open the mouth for; the meaning of a thousand ages is distinct and clear.'"
The Master said, "For now, you must fix your eyes quickly."
The monk asked, "'Having words and having no words are like wisteria leaning on a tree.' How does one penetrate and be liberated?"
The Master said, "A long sword leaning against heaven presses people with cold."
The monk asked, "As for 'the tree falling and the wisteria withering,' why did Guishan laugh heartily?"
The Master said, "He loves what is his, he wears what is his."
The monk asked, "If your Chan seat were suddenly overturned and your staff broken by this student, what trick would you have left?"
The Master said, "This too is drawing the bow after the thief has fled."
The Master then said, "Not making an opponent of a single Dharma, the true substance is aloof and distant; the ten thousand phenomena cannot conceal it, the divine mechanism is evident in the palm of the hand. Meeting in front of the Wangzhou Pavilion, Wushi Ridge, or the monks' hall has already involved confusion; 'it is not mind, it is not Buddha, it is not a thing' has already dragged through mud and water. Arriving here, those of superior roots and sharp wisdom kick it up and walk on, not falling into verbal explanations and not bound by dynamic conditions; directly, before the pattern has yet been revealed, cut it off all at once. This can be called like heaven universally covering, like earth universally holding up, wide and vast as empty space, universally illuminating like the sun and moon, nowhere not complete, nowhere not pervasive. Therefore it is said: 'The place seen by transcendent persons cuts off the world without leaking a hair's breadth.' Without gain or loss, right or wrong, free from seeing, hearing, knowing, and perceiving, like Master Hugong who had his own heaven, earth, sun, and moon within his gourd. Even down to a single word, a single silence, a single step, a single stride, a single push, a single squeeze, it cuts off the crossroads of a thousand differences, not permitting the patch-robed monks of the world to gaze upon it with the right eye. Therefore it is said: 'It must be such a person before he understands such a matter.' Just now, as we sit and stand with solemn dignity, at the place where every single thing and object is entirely fully manifest, tell me: how do you illuminate and comprehend it? 'The moon in the realm of space over the jade-green pool of ten thousand kalpas: only after scooping it up again and again will you know.'"
He stepped down from the seat.