大慧普覺禪師語錄 7.2

7.2

結夏示眾：「有句無句，如藤倚樹，孟八郎漢便恁麼去。機不到，語不副，眼裏著得百千萬億須彌山，耳裏著得無量無邊香水海。機副語，語投機，眼裏著沙不得，耳裏著水不得。有般漢，聞恁麼道，便道：『見月休觀指，歸家罷問程。』不知垂萬里鉤，駐千里烏騅，布漫天網，打衝浪鯤鯨。若是蝦蟆蚯蚓、跛鼈盲龜，徒勞上鉤徒勞入網。須是恁麼人，方知恁麼事，所以道：『殺人自有殺人刀，活人自有活人劍。』有殺人刀無活人劍，一切死人活不得；有活人劍無殺人刀，一切活人死不得。死得活人、活得死人，便能刮龜毛於鐵牛背上，截兔角於石女腰邊，不作奇特商量，不作玄妙解會，何須九旬禁足三月護生，謹守蠟人無繩自縛？須知盡十方遍法界，無有如針鋒許不是各各當人安居之處。便恁麼去，更有事在。敢問諸人：只如不死不活底人出來，且作麼生殺；作麼生活？若殺不得活不得，佛法無靈驗；直饒殺得活得，也未是作家，於衲僧分上了無交涉。且道衲僧有甚麼長處？」良久云：「雖有一雙窮相手，未曾低揖等閑人。」喝一喝。

At the beginning of the summer retreat, he addressed the assembly: "'Being and non-being are like wisteria leaning on a tree'—that fellow Meng the Eighth just goes on like this. When the spiritual mechanism is not reached and words do not match, the eyes can hold hundreds of thousands of myriads of Mount Sumerus, and the ears can hold boundless and limitless fragrant water oceans. When the mechanism matches the words and the words hit the mechanism, not a speck of sand can be placed in the eyes, nor a drop of water in the ears. There are fellows who, hearing this spoken, immediately say: 'Seeing the moon, stop looking at the finger; returning home, cease asking about the road.' They do not realize that one must cast a ten-thousand-li hook, rein in the thousand-li black steed, spread a sky-spanning net, and catch the surge-breaching kun-whale. If they are frogs, earthworms, lame turtles, or blind terrapins, it is in vain for them to take the hook or enter the net. Only such a person can know such an affair. Therefore it is said: 'To kill someone, one naturally has the sword that kills; to bring someone to life, one naturally has the sword that gives life.' If there is the sword that kills but not the sword that gives life, none of the dead can be revived; if there is the sword that gives life but not the sword that kills, none of the living can be slain. If one can slay the living and revive the dead, one can scrape turtle hair from the back of an iron ox and sever rabbit horns at the waist of a barren woman, without making extraordinary calculations or forming abstruse interpretations. Why would one need ninety days of confinement to feet and three months of protecting living beings, scrupulously guarding the wax man and binding oneself without a rope? One must realize that throughout the ten directions and across the entire dharmadhātu, there is not even a needle's tip that is not the dwelling place of each and every person. Going on like this, there is still more to it. I venture to ask everyone: just as a person who is neither dead nor alive comes forward, how would you kill him? How would you bring him to life? If you cannot kill him or bring him to life, the Buddhadharma has no efficacious power. Even if you can kill him and bring him to life, you are still not a master hand, and in the province of a patch-robed monk it has no relevance whatsoever. Tell me, what strong point does a patch-robed monk have?" After a long pause, he said: "Although I have a pair of impoverished hands, I have never bowed low to ordinary men." He gave a shout.