圓悟佛果禪師語錄 16.4

16.4

"The Buddha's words take mind as the source; when the source is penetrated, speech is also penetrated." Since it is called the lineage school, how could it be fragmented, departing from the root to chase after the branches, and making a nest following verbal dynamic states? One must directly cut through and transcendently realize it, penetrate through the profound, wondrous, surpassingly pure realm of mind-nature, and reach straight to the dense, secure, transcendent locus of great liberation, great resting, and great cessation. In ordinary circumstances, though it seems completely empty and vast, its power and function are fully realized without restriction or limitation, and thousands or tens of thousands of people cannot encompass it. Therefore, old Śākyamuni remained silent on this essential for a long time; across more than three hundred assemblies, he did not explicitly reveal it, but merely rescued beings according to their capacities. When the time arrived, he showed his face and held forth [a flower] at Gṛdhrakūṭa. Only the Golden Ascetic took his hook, which is called "a special transmission outside the teachings." If one is conversant with this purport, it was already exposed before Bhīṣmagarjitasvararāja. Transforming beings as time went on, though taking forms according to their categories with a thousand kinds of skills and ten thousand kinds of dynamic situations, all without exception are this single move. How could this be measured by those of partial views and shallow hearing, who preserve intellectual understanding and fall into mechanistic traps? For this reason, from antiquity onwards, applying the stick and applying the shout, rolling balls and raising forks, drinking tea and beating the drum, planting the spade and herding the ox to manifest realm and wisdom, sitting firmly and shutting the door, calling back and reprimanding, striking with the palm and trampling underfoot—all without exception are rooted in this. Only a true patch-robed monk, having himself achieved thorough awakening and then met the harsh methods of a great ancestral master to be refined and tempered, reaching the point where the lion bites the person without following the medicine or taboos, at the place of direct cutting and cleaving open, can know where it lands at a single move. Like a lion entering the den and leaving the den, crouching on the ground and leaping about—who can fathom him? This gate does not discuss dragging through mud and wading through water, rolling in the grass, tangling in vines, having blurred eyes, or failing to turn around after three taps; it is only facing enemies on all eight sides, knowing before anything is raised, tallying before a word is spoken, naturally blending like water and milk, obtaining the seat and donning the robe. Nourish it until ripe; waiting until frost and dew bring the fruit to maturity and it appears, one then uses it in such a way, only then harmonizing with the ancestors' original ground of cause and carrying out a complete round of Buddha-work. Therefore it is said: "To fathom such a matter, one must be such a person; if one is such a person, do not worry about such a matter."