密菴和尚語錄 1.156

1.156

僧問：「法幢高建御樓前，令正全提；法鼓纔撾金殿上，歡聲鼎沸。直得天垂雨花帳，香散玉樓風。為國開堂，願聞法要。」師云：「祥雲捧日。」進云：「恁麼則天人群生類，皆承此恩力？」師云：「粉骨碎身未足酬。」進云：「只如衲僧分上事又作麼生？」師云：「鐵額銅頭不奈何。」進云：「祖師道：『心隨萬境轉，轉處實能幽。』如何是轉處實能幽？」師云：「十字縱橫活鱍鱍。」進云：「隨流認得性，無喜亦無憂，又作麼生？」師云：「八臂那吒輥綉毬。」進云：「雲門云：『咭嘹舌頭，老僧倒退三千里』意旨如何？」師云：「蠱毒之家水莫甞。」進云：「便與麼坐樂升平去也。」師云：「一人有慶，兆民賴之。」師乃云：「靈源不昧，萬古徽猷，入此門來，莫存知解。知解既不生，如王寶劍，殺活臨時，舉一明三，目機銖兩。塵塵剎剎普現威權；物物頭頭全彰正眼。便見一塵含法界，一句截千差，於一毫端現寶王剎，坐微塵裏轉大法輪，高而無上仰不可及，淵而無下深不可測。自然風行草偃，水到渠成，不是神通妙用，亦非法爾如然。何故？乃是當人從無量劫來現成受用境界，契券分明。直饒千佛出現，各各放大寶光，也侵占一星兒不得。所以道：『一切法不生，一切法不滅，若能如是解，佛法常現前。』以此壽聖人，則天長地久；以此祝賢佐，則伊尹周公。以此保國安民，以此康福天下，殊勝中殊勝，奇特中奇特。畢竟結角羅紋在什麼處？天上有星皆拱北，人間無水不朝東。」（謝詞不錄）復舉：「僧問百丈大智禪師：『如何是奇特事？』百丈云：『獨坐大雄峯。』僧禮拜，百丈便打。」師云：「百丈善能據虎頭，亦解收虎尾，雖然頭尾兩全，至竟未徹源底。今日忽有問靈隱：『如何是奇特事？』只對他道：『為國開堂。』僧若禮拜，但云：『知恩方解報恩。』且道與百丈是同是別？若揀得出，平步青霄；其或未然，更聽一頌：虎驟龍驤與麼來，驀然平地起風雷，棒頭正眼明如日，凜凜清風廓九垓。久立眾慈，伏惟珍重。」徑山印和尚白槌云：「諦觀法王法，法王法如是。」

A monk asked: “The dharma banner is erected high before the imperial tower, the correct command fully raised; the dharma drum has just been beaten in the golden palace, and the clamour of joy boils over like a cauldron. Truly the heavens drop a canopy of raining flowers, and the wind from the jade tower scatters fragrance. Opening the hall for the state, we wish to hear the essentials of the Dharma.” The master said: “Auspicious clouds uphold the sun.” The monk asked further: “In that case, do the varieties of heavenly and human sentient beings all receive this power of grace?” The master said: “Grinding one's bones and shattering one's body would not suffice to repay it.” The monk asked further: “What about the affair on the part of a patch-robed monk?” The master said: “Even with an iron forehead and a bronze head, nothing can be done.” The monk asked further: “An ancestral master said: ‘The mind turns following myriad conditions; the place where it turns is truly profound.’ What is the place where it turns being truly profound?” The master said: “Criss-crossing in all directions, alive and leaping.” The monk asked further: “How about: ‘Following the flow, one recognizes the nature, with neither joy nor sorrow’?” The master said: “Eight-armed Nata rolls an embroidered ball.” The monk asked further: “Yunmen said: ‘Chattering tongue—this old monk retreats three thousand li.’ What was his intended meaning?” The master said: “Do not taste the water in a house of蛊 poison.” The monk asked further: “Then one just sits enjoying peace and prosperity like this.” The master said: “When the One Man has cause for celebration, the millions of people depend on it.” The master then said: “The numinous source is not dimmed, a glorious model for myriad ages. Entering this gate, harbour no intellectual understanding. Once intellectual understanding does not arise, it is like the king's precious sword, killing or giving life as the occasion demands, understanding three upon raising one, discerning the slightest weight at a glance. In every dust-mote and every land, sovereign authority is universally displayed; in every phenomenon and every being, the correct eye is fully manifest. Then one sees that a single dust-mote contains the dharma realm, a single phrase cuts off a thousand differentiations, displaying the lands of the precious kings on the tip of a single hair, and turning the great wheel of Dharma seated within a fine dust-mote—lofty without peer, so high that it cannot be reached; deep without bottom, so profound that it cannot be measured. Naturally, as the wind blows the grass bends, and when the water arrives the ditch is formed; this is not the miraculous function of supernatural powers, nor is it merely dharma-nature as such. Why? It is simply the realm of ready-made enjoyment that each person has had from measureless kalpas, the contract clearly stamped. Even if a thousand Buddhas appeared, each radiating great precious light, they could not encroach upon even a tiny speck of it. Therefore it is said: ‘All dharmas do not arise, and all dharmas do not perish; if you can understand in this way, the Buddha Dharma is always present before you.’ Using this to pray for the longevity of the Sage, his years will be as enduring as heaven and earth; using this to bless his worthy ministers, they will match Yi Yin and the Duke of Zhou. Using this to protect the state and pacify the people, and using this to bring peace and fortune to the world, it is the most extraordinary among extraordinary things, the most wondrous among wondrous things. Ultimately, where are the interwoven patterns tied together? In heaven, all stars pay homage to the North; among men, no water does not flow eastward.” (Words of thanks are not recorded.) He also cited: “A monk asked Chan Master Baizhang Dazhi: ‘What is the extraordinary affair?’ Baizhang said: ‘Sitting alone on Daxiong Peak.’ The monk bowed, and Baizhang struck him.” The master said: “Baizhang was well able to hold the tiger by the head, and also understood how to take the tiger by the tail. Although both head and tail were complete, ultimately he had not plumbed the source to the bottom. Today, if someone suddenly asked Lingyin: ‘What is the extraordinary affair?’, I would simply say to him: ‘Opening the hall for the state.’ If the monk were to bow, I would merely say: ‘Only by knowing gratitude does one understand how to repay gratitude.’ Now tell me, is this the same as Baizhang, or different? If you can discern this, you will walk freely into the blue skies; but if not, listen further to a verse: / Tigers dash and dragons soar, coming on like this, / Suddenly from level ground, wind and thunder arise. / At the tip of the staff, the correct eye is as bright as the sun; / A biting pure breeze clears the nine realms wide. / You have been standing long, compassionate assembly; take good care of yourselves.” Venerable Yin of Jingshan struck the gavel and said: “Carefully contemplate the Dharma of the Dharma King; the Dharma of the Dharma King is just like this.”