圓悟佛果禪師語錄 9.14

9.14

At an informal gathering, a monk asked, "'A monkey holds its child returning behind the green peaks; a bird carries a flower dropping before the blue cliff.' This was the Venerable's former place of settling body and establishing life. What is the environment of Daolin?"
The Master said, "The monastery gates open high toward the wilds of Dongting; the palace footings thrust into the lake of red sand."
The monk asked, "Who is the person within the environment?"
The Master said, "Every jewel of a monk is a pearl of the vast ocean."
The monk asked, "This is from Du Shaoling [Du Fu]; what is the Venerable's own?"
The Master said, "For now, do not talk nonsense."
The monk asked, "What is taking away the person but not taking away the environment?"
The Master said, "This mountain monk has eyes, yet has never seen [it]."
The monk asked, "What is taking away the environment but not taking away the person?"
The Master said, "The ācārya's questioning is naturally intimate."
The monk asked, "What is taking away both person and environment?"
The Master said, "Gather in."
The monk asked, "What is taking away neither person nor environment?"
The Master said, "Release."
The monk asked, "Person and environment have already received the Master's instruction; is there still anything transcendent?"
The Master said, "You must not add more mud upon earth."
The Master then said, "'Thus, thus' is like a tiger bearing horns; 'not thus, not thus' is like a rabbit having no horns; 'thus yet not thus' darkly blocks two layers of passes; 'not thus yet thus' completely walks the transcendent road. If these four phrases are arranged into four extremes, they become disaster and haunting calamity; if they are severed in a single instant, they become auspiciousness and good omens. Why so? From the beginning, there were originally never so many matters; it was only because the capacities of the crowd have sharp and dull, and their awakenings have shallow and deep. Therefore it has troubled the various sages to emerge, manifesting forms in response to things and suiting the teachings to the capacities; thus there are provisional and real, illumination and function, killing and giving life. There are host and guest, question and answer, ten thousand distinctions and thousand differences. Just at the very time of being 'thus', if there should happen to be a fellow whose teeth are like a forest of swords and whose mouth is like a basin of blood, who will not turn his head even if struck with a staff, stepping forth to overturn entangled statements and sever creepers—heaven is heaven, earth is earth, mountains are mountains, waters are waters, long is long, short is short, square is square, round is round, not allowing even a hair's breadth of movement, directly undertaking it—then he can walk alone in the vermilion sky, walking hand in hand with those various sages: in worlds with Buddhas, being host and guest to each other, receiving beings and benefiting the living; in worlds without Buddhas, the wind rustles crisply, cutting off the vital ford, letting neither ordinary nor holy pass. Yet though it is thus, if there is one who comes intimately 'thus' from within, tell me, how will you negotiate with him? Wait until this old monk goes up the mountain to cut a staff."