圓悟佛果禪師語錄 9.21

9.21

小參，僧問：「春風浩浩烘天地，是處山藏煙靄裏，無位真人不可尋，落華又見隨流水，如何是無真人？」師云：「剔起眉毛向上看。」僧云：「恁麼則獨據千峯上，全威百草頭。」師云：「我行荒草裏，汝又入深村。」進云：「自知較一半。」師云：「爾還知麼？」僧云：「知。」師云：「也較一半。」進云：「只如臨濟道：『無位真人是什麼乾屎橛？』又作麼生？」師云：「未得衲僧一半氣息。」進云：「為什麼如此？」師云：「只為他頂門具眼。」進云：「可謂一回拈出一回新，一度用來一度快。」師云：「七十二棒翻成一百五十。」師乃云：「劍輪頂上，全機獨露於孤峯，石火光中，利刃橫施於百草。說權說實，立照立用，行棒行喝，說事說理，大似把髻投衙。直下不說權不說實，不立照不立用，不行棒不行喝，不論事不論理，也是擔枷過狀。設使恁麼中不恁麼，不恁麼中却恁麼，正是曳尾靈龜。到這裏，佛祖也摸索不著。若是透得底，須知其中有一條通天大路，把斷要津凡聖迹絕。若也挨得一線開、立得一機出，則千聖萬聖羅籠他不住，千人萬人尋覓他不著，不懺罪而罪已消，不集福而福已集，不立絲毫行門，而普賢行門遍滿十虛，不立絲毫機智，而文殊大用廓周沙界。所謂戢玄機於未兆，釋迦彌勒攢眉；藏冥運於即化，德山臨濟却步。且不墮功勳一句作麼生道？鑊湯爐炭吹教滅，劍樹刀山喝使摧。」

At an informal gathering, a monk asked: "'The spring wind blows vast and wide, warming heaven and earth; everywhere the mountains are veiled in mist. The person of no rank cannot be found; fallen blossoms are seen once more drifting with the flowing water.' What is the true person of no rank?"
The Master said: "Raise your eyebrows and look upward."
The monk said: "If so, then one independently occupies the peak of a thousand summits, displaying complete authority at the head of the hundred grasses."
The Master said: "I walk among the wild grass, while you enter the deep village."
The monk advanced and said: "I know of myself that it falls short by half."
The Master said: "Do you indeed know?"
The monk said: "I know."
The Master said: "It also falls short by half."
The monk advanced and said: "Just as Linji said, 'What dry piece of shit is this true person of no rank?'—what about that?"
The Master said: "He has not yet attained half of a patch-robed monk's breath."
The monk advanced and said: "Why is that so?"
The Master said: "Just because he possesses an eye on the crown of his head."
The monk advanced and said: "It can truly be said that each time it is brought out, it is fresh; each time it is used, it is swift."
The Master said: "Seventy-two blows of the staff turn into a hundred and fifty."

The Master then said: "At the apex of the wheel of swords, the complete dynamic is revealed alone upon the solitary peak; in the flash of a flint spark, the sharp blade is brandished across the hundred grasses. Speaking of provisional and real, establishing illumination and function, wielding the staff and uttering shouts, discussing phenomena and principle—this is much like clutching one's own topknot and dragging oneself to the magistrate's office. Directly speaking neither of provisional nor real, establishing neither illumination nor function, wielding neither staff nor shout, discussing neither phenomena nor principle—this too is bearing the cangue to deliver one's own indictment. Even if in being 'thus' one is 'not thus', and in being 'not thus' one is yet 'thus'—this is precisely the spiritual tortoise dragging its tail. Reaching here, even buddhas and patriarchs cannot grope for it. If you are one who has penetrated through, you must know that within it there is a great highway leading straight to heaven, cutting off the vital pass where traces of both ordinary and holy are severed. If you can push open a thread of space and bring forth a single dynamic, then ten thousand sages cannot cage you, ten thousand people cannot track you down; without repenting sins, sins are already extinguished; without accumulating merit, merit is already accumulated. Without establishing a hair of practice-gates, the practice-gates of Samantabhadra fill the ten directions of space; without establishing a hair of functional intellect, Mañjuśrī's great function encompasses the sands of the universe. This is what is meant by: folding away the dark dynamic before any omen appears, Śākyamuni and Maitreya knit their brows; concealing the mysterious movement within its transformation, Deshan and Linji step back. And what do you say for a phrase that does not fall into meritorious achievement? Blow on the boiling cauldron and furnace coals and make them extinguish; give a shout at the sword-trees and mountain of blades and make them crumble! He stepped down from the seat."