圓悟佛果禪師語錄 8.32

8.32

Addressing the assembly, he said: "Before the veranda there is a road, level and plain straight ahead. Let an expert versed in battle charge straight in with a single blade! Is there anyone? Is there anyone?"
After a long pause, he said: "Since you are all concealing your edges, the mountain monk cannot help but stage a solo variety play. Before it is like this, it is the second head; precisely when it is like this, it is the third head; going on like this for a while is merely following the waves and pursuing the breakers. Now, right at the place of following the waves and pursuing the breakers, let me discuss it with everyone. Can it be covered over? Is there a single phenomenon that can be its companion? Therefore it is said: 'It can accomplish all phenomena, it can produce all phenomena; all Buddhas appear in the world relying upon it, all sentient beings are established because of it, and the six destinies and four modes of birth take it as their root.' Just as you are now sitting and standing here, all are manifested within its radiance. Do you still see it? If you see it, right here there is not a single thread of hindrance, not a single thread of principle; what seeing, hearing, perceiving, and knowing could further serve as conditions and objects? I only fear that you yourselves cannot reflect inward, and therefore give rise to doubts. Do I not constantly say to you:
'Among a thousand words and ten thousand words, just recognize a single word; among a thousand phrases and ten thousand phrases, just recognize a single phrase; among a thousand dharmas and ten thousand dharmas, just recognize a single dharma.'
Recognize the one, and the ten thousand affairs are finished. Penetrate the one, and there is no obstruction. Directly slough off the dust of emotions and deliberate thoughts, let body and mind become completely empty and open. At all times, when meeting tea drink tea, when meeting rice eat rice; heaven is simply called heaven, earth is simply called earth, the exposed pillar is simply called the exposed pillar, the lantern is simply called the lantern—everything is just so. Throughout the twelve periods of the day, just remain ordinary without a speck of business. Even so, if you harbor 'having no business' in your chest, you have not attained ease; if you have 'having business', you have also not attained ease. You must directly have neither business nor no business; even having no duality is still halfway along the road. If one is a person who, upon merely hearing it mentioned, believes deeply to the marrow and bone, hearing such talk is much like the ringing of a hot bowl. In ordinary times, if the word 'Chan' is spoken, one goes to the riverside to wash one's ears; at ordinary times one avoids getting involved, and if one accidentally speaks the word 'Buddha', one must rinse one's mouth for three days. One would rather enter hell in one's living body, endure drowning and transmigration for eternal kalpas, and be boiled and fried in cauldrons of boiling water and furnaces of burning coals, than ever agree to make an intellectual understanding of the Buddha Dharma, or ever give rise to views of Buddha and views of Dharma. If views of Buddha and views of Dharma are not even arisen, how much less could one further give rise to worldly emotional thoughts, discriminatory false conditions, and various karmas! And tell me, how can one see such a person? How can one draw near to such a person? Is there anyone with eyes? Come forth and speak! If there is no one, wait until twenty or thirty years later, when this mountain monk has changed his bones, to communicate news to you separately."