圓悟佛果禪師語錄 9.4

9.4

結夏小參，師云：「大眾！見成公案觸處圓成，雖然老病躘鐘，尚可門旗展陣。還有匹馬單鎗久戰沙場底麼？出來相共證據。」僧問：「九旬禁足，三月護生，只如華猫取斷南泉，分身兩段；斑蛇適會赤眼，就地一鋤。未審是持是犯？」師云：「破戒也不知。」進云：「大用不拘，今古楷模。」師云：「依舊分身兩段。」進云：「若然者，玉筯撑開虎眼睛，金鞭擊斷那吒臂。」師云：「爾向什麼處見南泉、歸宗？」進云：「只在目前。」師云：「重言不當吃。」問：「西天以蠟人為驗，未審此間以何為驗？」師云：「以眉毛為驗。」進云：「還許學人出得麼？」師云：「更眨上看。」進云：「只恐覷不著。」師云：「短底短、長底長，有什麼覷不著？」師乃云：「全提單拈斬釘截鐵，呵佛罵祖大用大機，猶未稱衲僧本分事，何況立問立答立賓立主，涉語涉言說玄說妙，無事生事平地上起波瀾。雖然如是，事無一向，理出多途，雖然看風使帆，不免相席打令。豈不見古人道：『欲識佛性義，當觀時節因緣。時節若至，其理自彰。』只如今夜與明朝，乃是二千年前釋迦老子立起模範，九旬禁足三月護生時節，天下叢林悉皆依稟。既是此箇時節到來，還有識得此理底麼？若識得此理去，隨處作主遇緣即宗，二六時中無內無外無得無失，全體恁麼，亦無生可護，亦無蠟人可持。其或未然，應憐鵝護雪，直使蠟人氷。」師復云：「大眾！釋迦老子道：『以大圓覺為我伽藍，身心安居平等性智。』諸人既欲安居，還識得平等性智麼？若識得去，人人具足箇箇圓成，乃至動靜施為悉皆在大伽藍中，與他諸聖把手共，行與他諸聖同作佛事。且作麼生識得去？三條椽下，七尺單前，各宜照管。久立。」

Informal gathering at the beginning of the summer retreat. The Master said: "Great assembly! The ready-made gong'an is consummated in every touch. Although I am old, sick, and decrepit, I can still unfurl the battle array beneath the gate flags. Is there anyone with a single horse and a single spear who has long fought on the battlefield? Come forth and bear witness together." A monk asked: "Confining the feet for ninety days and protecting life for three months: just as Nanquan cut the calico cat, dividing its body in two, and when the banded snake encountered the Red-Eyed One, it took a hoe straight to the ground—I wonder, was this keeping [the precepts] or breaking them?" The Master said: "Even breaking the precepts was unknown to them." The monk said: "The great function is unconstrained, a model for past and present." The Master said: "The body is still divided in two." The monk said: "If that is so, the jade chopsticks prop open the tiger's eyes, and the golden whip breaks Nata's arm." The Master said: "Where do you see Nanquan and Guizong?" The monk said: "Right before our eyes." The Master said: "Double talk is unpalatable." A monk asked: "In India, the wax man was used as a test. I wonder, what is used as a test here?" The Master said: "The eyebrows are used as a test." The monk said: "Do you still permit this student to come out?" The Master said: "Blink and look up further." The monk said: "I only fear I cannot catch sight of it." The Master said: "The short is short, the long is long; what is there that cannot be caught sight of?" The Master then said: "The complete presentation, the single critique, severing nails and shearing iron, scolding the Buddhas and reviling the Patriarchs with great function and great potential, still do not live up to a patch-robed monk's fundamental lot, not to mention setting up questions and answers, setting up guest and host, touching upon words and phrases, speaking of the mysterious and marvelous, making trouble out of nothing, and raising waves on level ground. Although it is like this, affairs are not one-sided, and principle issues from many paths; although one trims the sails to the wind, one cannot avoid playing the drinking game according to the company. Do you not see what the ancients said: 'If you wish to know the meaning of Buddha-nature, you should observe the conditions of time and season. When the time and season arrive, its principle becomes manifest of itself.' Just take tonight and tomorrow morning: this is the pattern established two thousand years ago by old man Śākya, the season for confining the feet for ninety days and protecting life for three months, which the monastic groves throughout the world all uphold and rely upon. Since this season has arrived, is there anyone who recognizes this principle? If you can recognize this principle, then wherever you are you act as master, and whatever circumstances you meet is the ancestral lineage; throughout the twelve two-hour periods there is no inside or outside, no gain or loss; the entire body is just like this, and there is also no life to be protected, nor any wax man to be held. If perhaps you have not, one should pity the goose protecting the snow, directly making the wax man freeze." The Master continued: "Great assembly! Old man Śākya said: 'Taking great perfect awakening as my monastery, body and mind dwell peacefully in the wisdom of equality.' Since all of you wish to dwell peacefully, do you still recognize the wisdom of equality? If you can recognize it, everyone is fully equipped and each one is consummated, and even movement, stillness, application, and action are all within the great monastery; walking hand in hand with all the sages, performing Buddha work together with all the sages. And how will you recognize it? Beneath the three rafters, before the seven-foot mat, each of you should look after it. You have been standing long."