圓悟佛果禪師語錄 9.8

9.8

The master instructed the assembly, saying: "'At the raising [of it], if one does not look, one is mistaken; if one prepares to think, in what eon will one awaken?' Now tell me: what is raised? Even if you were able to look, it would still be like a square peg in a round hole—how much more so if you further involve yourself in thinking and calculating principles, getting all the more disconnected from it! To speak truly, what matter is there? Directly below, there is not the slightest affair, nor is there the slightest mysterious principle of seeing and hearing, or gain and loss. Arriving here, even if a thousand sages were to appear, wishing to proclaim it, they would find no place to open their mouths; wishing to apply it, they would find no place to move. Therefore Yunmen said: 'Telling you that directly below there is nothing the matter is already burying you away.' Now tell me: what is the place of being buried away? Truly, how many people can arrive here? This is the realm of great beings like Mañjuśrī and Samantabhadra; how could it be the realm of ordinary people who engage in principles, calculate gain and loss, and ponder? Do you know? One must cut off emotional consciousness and cut off the mysterious; the thousand sages only said that they knew it themselves. There are no ruts or illumination and function; it is completely bare and stripped clean. Yantou said: 'Just expose the slight bit before your eyes, like the spark struck from a stone. This is the practice of transcendent people. If you do not see it, you must by all means not doubt it.' If there were no such matter, it would not have been transmitted down to today, six hundred years after Bodhidharma came from the West. Because there is such a matter, down to the present day monasteries throughout the realm gaze upon one another, each and every true kalyāṇamitra sits upon the lion seat, and each serves as a teacher of gods and humans, with teeth like sharp swords and mouths like bloody bowls. As for the rest who have ruts and reliances, who cling to the skin and stick to the bone, who have gain and loss, and have transmissions—all are cast into the place of playing with clumps of mud. As for such masters as Shitou, Master Ma, Baizhang, Huangbo, Linji, Yunmen, Xuansha, Yantou, Fayan, Guiyang, and Caodong—this stream are all transcendent lineage masters; in movement, stillness, and action they all walk within this. For example, when a lion catches an elephant, it uses all its strength, and even when it catches a rabbit, it also uses all its strength. Just as when a monk asked Yunju Hongjue: 'When a lion catches a rabbit or catches an elephant, it uses all its strength; I wonder what strength it uses completely?' Yunju said: 'The strength of non-deception.' One must grant each of them their fundamental fodder; but what is the fundamental fodder? Have you not seen Changsha say: 'If I were exclusively to raise and proclaim the ancestral lineage, the grass in front of the Dharma hall would have to grow ten feet deep. As there is no other choice, I tell you: the entire great earth is the light of prajñā. When the light has not yet manifested, there is no Buddha and no sentient beings. From what place can news be obtained?' Speaking like this is already [entangling] vines. Therefore I usually say to you brothers: 'You must sweep away all the emotional dust and calculations of gain and loss completely; then suddenly, in a single burst of sweat, you will naturally be alive and kicking, and no one under heaven will be able to do anything to you.' Fortunately you have such majestic bearing and such self-mastery; if you follow the heels of others and seek their saliva to eat, there will be no connection. For instance, Yangshan asked a fellow practitioner: 'How is your view recently?' He replied: 'Truly there is not a single phenomenon that can take hold of the mind.' Yangshan said: 'Fellow disciple, your understanding is still in the objective realm.' He asked: 'Why?' Yangshan said: 'Do you not have that which is able to know that not a single phenomenon can take hold of the mind?' Even when he had arrived at not a single phenomenon taking hold of the mind, he was still checked by Yangshan. Arriving here, with no subject or object known, no single phenomenon, and no absence of a single phenomenon, one must be such a person before one can attain it. Therefore such a one is called a person with nothing to do, and only then can one say that fundamentally there is nothing the matter. Since fundamentally there is nothing the matter, then right now, with the ten thousand realms dense and thick before our eyes, where do the six mundane and four noble realms come from? You must directly transcend and reach it before you can attain it. And what is the phrase of transcending and reaching? Do not blame him for having had so much spirit in the past; his family once trod the topmost barrier."