大慧普覺禪師語錄 5.20

5.20

朱舍人請陞座，僧問：「三世諸佛說了也，和尚作麼生？」師云：「摩竭提國親行此令。」進云：「要且只今事不恁麼。」師云：「劍去久矣，爾方刻舟。」進云：「也知和尚截斷天下人舌頭。」師云：「果然不恁麼。」進云：「道端白日青天，開眼落人圈䙡。」便禮拜，問：「釋迦彌勒猶是他奴，未審他是阿誰？」師云：「爾是一枚村夫。」進云：「切忌為他安名立字。」師云：「村夫有甚麼名字？」進云：「前言何在？」師云：「爾道他畢竟是阿誰？」進云：「家無小使，不成君子。」師云：「未免隨人脚跟轉。」問：「如何是佛法的的大意？」師云：「老僧無的的大意，亦無如何。」進云：「既是無，和尚甚處得這消息？」師云：「育王亦無這消息。」乃云：「只這消息，三世諸佛說不及，六代祖師傳不到，既說不及又傳不到，則釋迦彌勒亦是空名。釋迦彌勒既是空名，喚甚麼作奴，喚甚麼作主？喚甚麼作生，喚甚麼作死？喚甚麼作古，喚甚麼作今？既無生又無死，既無古亦無今，淨裸裸絕承當，赤灑灑沒窠窟，如是則盡十方世界無內無外，是箇淨妙佛土，是箇無上佛土，是箇無等佛土，是箇不可思議佛土，是箇不可量佛土，是箇不可說佛土。既有如是佛土，只如宮使舍人今請妙喜舉揚此段大事因緣追薦先妣太夫人俞氏，且道：在那箇佛上中？」良久云：「一塵一佛剎，一葉一釋迦。」

Secretariat Drafter Zhu requested him to ascend the seat. A monk asked: "The Buddhas of the three periods have spoken; how is it with the Venerable?" The Master said: "In the land of Magadha, this decree was personally executed." The monk said: "Nevertheless, the matter right now is not so." The Master said: "The sword is long gone, yet you only now notch the boat." The monk said: "I also know the Venerable cuts off the tongues of all people under heaven." The Master said: "Indeed it is not so." The monk said: "In the middle of the road, in broad daylight under a blue sky, with open eyes one falls into another's trap." He then bowed and asked: "Śākya and Maitreya are still his servants; I wonder, who is he?" The Master said: "You are a rustic fellow." The monk said: "Take care not to give him a name and title." The Master said: "What name could a rustic fellow have?" The monk said: "Where are your previous words?" The Master said: "In the end, who do you say he is?" The monk said: "Without an errand boy at home, one does not make a gentleman." The Master said: "You inevitably turn along in the footsteps of others." He asked: "What is the precise great meaning of the Buddhadharma?" The Master said: "This old monk has no precise great meaning, nor any 'what'." The monk said: "Since there is none, where did the Venerable obtain this news?" The Master said: "Yuwang also does not have this news." He then said: "Just this news: the Buddhas of the three periods could not fully express it, and the six generations of patriarchs could not transmit it. Since it could neither be fully expressed nor transmitted, then Śākya and Maitreya are also empty names. Since Śākya and Maitreya are empty names, what can be called a servant, and what can be called a master? What can be called life, and what can be called death? What can be called antiquity, and what can be called the present? Since there is neither life nor death, neither antiquity nor the present, completely bare without any presumption, starkly clean without any nest or burrow—if it is like this, then throughout the worlds of the ten directions there is neither inside nor outside; it is a purely wondrous Buddha-land, an unsurpassed Buddha-land, an unequaled Buddha-land, an inconceivable Buddha-land, an immeasurable Buddha-land, an inexpressible Buddha-land. Since there is such a Buddha-land, just as Commissioner of the Palace Gate, the Secretariat Drafter, today requests Miaoxi to bring forth this great matter of cause and condition to dedicate merit to his late mother, the Grand Lady Yu, tell me: in which Buddha-land is she?" After a long pause, he said: "In every dust mote a Buddha-field; on every leaf a Śākya."