圓悟佛果禪師語錄 12.4

12.4

Elder Ru requested an informal gathering. A monk asked: “The old woman east of the city was born at the same time as the Buddha; why did she not see the Buddha?” The Master said: “She possesses the mettle of a great hero.” [The monk] advanced and said: “Covering her face with her hands, through all ten fingers she saw the Buddha; why could she not evade him?” The Master said: “Only because that one obtained freedom.” [The monk] advanced and said: “Xuedou said: ‘Although she is a woman, she nonetheless has the conduct of a hero.’ Did he approve of her? Or did he not approve of her?” The Master said: “Words repeated need not be eaten.” The Master then said: “Sentient and insentient are of one substance, everything touching the eye is real; Buddha and sentient beings are not different, entirely manifesting right in the substance itself. Acting as master wherever one is, encountering conditions is none other than the lineage: at times letting go, then ditches and broken tiles all bring forth brilliance; at times taking hold, then pure gold and the seven treasures all lose their luster. Therefore it is said: ‘Do you all wish to know life? The flowing spring is life, serene stillness is the body; a thousand waves contending to rise is Mañjuśrī's realm, a single stretch of clear sky is Samantabhadra's bed.’ Next, borrowing a single phrase is pointing at the moon; the matter within it is speaking of the moon; the matter from above is similar to the military commissioner's sign of authority. As for before the ancient virtuous ones established so many ploys, coming to this place, how can it be discussed? Without relying on three inches [of tongue], try to speak and see; without relying on eyes, try to observe and see; without relying on ears, try to listen and see. Therefore it is said: ‘The entire universe of the ten directions is completely a single real person's body; where else would you apply eye, ear, nose, tongue, body, and mind?’ Therefore this mountain monk has always said to you all: ‘Block your eyes and make you unable to look; block your ears and make you unable to hear; block your nose and make you unable to smell; block your mouth and make you unable to speak; take away your body and make you unaware of pain and itch; halt your mind faculty and make you unable to discriminate.’ Right at such a time, it is indeed a fine message. Moreover, it is not a realm of emotional dust and intentional thoughts, discrimination and calculation, gain and loss, right and wrong; you must also put an end to dynamic states, not establish views and understanding, not create rational principles, discard intellectual grasp, and not see that there are Buddhas and patriarchs; only then can you cut off the heads of the reward and transformation Buddhas, and the people of the world will not be able to cage you. For this reason, Xuansha said: ‘A śramaṇa's eyes must take hold of the world directly, without leaking the slightest bit.’ Just when taking hold, can you all give a shout here? Can you strike with the sitting mat? Can you flick your sleeves and walk out? Can you go from east to west and from west to east? Can you do ‘six times six is thirty-six, nine times nine is eighty-one’? Can you say it is entirely the matter within your own house? Can you call it the fundamental lot? Can you point to the exposed pillar and speak of the lantern? Can you say ‘mind-only and nature-only’? If it is like this, it is wholly a confusion and none of it is right view. If there is one of right knowledge and right view, they will know there is the fundamental lot; having known there is the fundamental lot, in the end they will not make a nest of calculations and rational principles. How do you speak? Do you still understand in detail? Rousing and shaking without front or back, the lion turning its body—let everyone see!”