密菴和尚語錄 1.169

1.169

葛中書請上堂：「獅子教兒迷子訣，擬前跳擲早翻身，羅紋結角交鋒處，鶻眼臨時失却蹤。恁麼觀來是什麼宗旨？是什麼標格？是什麼去處？還有開口分也無？所以靈山會上百萬眾前，黃面老子拈起一枝花，獨迦葉尊者破顏微笑。世尊便云：『吾有正法眼藏涅槃妙心，分付摩訶大迦葉。』落第二頭；臨濟問黃檗佛法的的大意？三遭六十痛棒，落第三首。總不與麼，牙如劍樹，口似血盆，大棒打不回頭，千人萬人羅籠不住，正是十字街頭痴漢見解。大丈夫漢眼裏有筋、皮下有血，二六時中只守閑閑地，飢則喫飯，困則打眠，寒則向火，熱則乘涼。上無諸佛可仰，下無眾生可度，人與非人性相平等，撞著明眼道流輕輕拶著，便見水裏火發。正與麼時，憑箇什麼道理故能如是？」良久云：「自從蹈斷曹溪路，直向毘盧頂上行。」復舉：「錢塘昔有官人，因僧相見次，僧問：『甚處來？』僧云：『馬大師處來。』官云：『近日說何法？』僧云：『即心即佛。』被官人揖出。次日復有一僧相見。官問：『甚處來？』僧云：『馬大師處來。』官云：『近日說何法？』僧云：『非心非佛。』又被官人揖出。」師云：「手擎仲尼日月，腰佩佛祖靈符，須還遮官人。靈隱今日不免更為重說偈言：『即心即佛也揖出，非心非佛也揖出，地轉天回豈等閑？即知此物非他物。』以此顯追崇，決定當超越，次回陰隲保家堂，自然福壽永無雙。」下座（薦信齊居士）。

At the request of Secretariat Drafter Ge, [the Master] ascended the hall: "The lion teaches its cub the secret of bewildering the cubs; intending to leap forward, it has already turned its body. Where thread-patterns meet at the corners and crossed blades clash, the falcon's eye loses all trace when the moment comes. Looking at it this way, what principle is it? What standard is it? What realm is it? Is there any room to open one's mouth? Therefore, in the assembly on Gṛdhrakūṭa before the hundreds of thousands of beings, the yellow-faced old fellow held up a flower, and only the Venerable Kāśyapa broke into a smile. The Bhagavat then said, 'I possess the treasury of the true Dharma eye, the wondrous mind of nirvāṇa; I entrust it to Mahākāśyapa.' This fell into the second place. When Linji asked Huangbo about the exact great meaning of the Buddha Dharma, he was struck three times with sixty painful blows of the stick; this fell into the third place. Even if it is not like that at all—teeth like a forest of swords, a mouth like a bloody basin, not turning one's head back though struck with a great club, unable to be snared by thousands and tens of thousands—this is precisely the view of a foolish fellow at the crossroads. A great man has sinews in his eyes and blood under his skin; throughout the twelve periods of the day, he simply remains at ease: when hungry, he eats rice; when tired, he sleeps; when cold, he faces the fire; when hot, he enjoys the cool. Above, there are no buddhas to look up to; below, there are no sentient beings to save. The natures and characteristics of humans and non-humans are equal; when bumping into a fellow of the Way with clear eyes and being gently squeezed by him, he immediately sees fire burst forth from water. Just at such a time, relying on what principle can one be like this?"
After a long pause, he said, "Ever since treading through and breaking the road of Caoxi, I have walked straight on top of Vairocana's crown."
He further cited: "Formerly, an official in Qiantang met with a monk. The monk asked, 'Where have you come from?' The monk said, 'I have come from Master Ma.' The official said, 'What Dharma has he been preaching lately?' The monk said, 'Mind itself is Buddha.' He was bowed out by the official. The next day, he met with another monk. The official asked, 'Where have you come from?' The monk said, 'I have come from Master Ma.' The official said, 'What Dharma has he been preaching lately?' The monk said, 'Neither mind nor Buddha.' He was also bowed out by the official."
The Master said, "Holding up the sun and moon of Confucius in his hands and wearing the efficacious talisman of the buddhas and patriarchs at his waist—one must concede to this official. Today Lingyin cannot avoid repeating this in verse:
'Mind itself is Buddha—bowed out as well;
Neither mind nor Buddha—bowed out as well.
Turning the earth and revolving heaven, how could it be ordinary?
One directly knows that this thing is no other thing.'
Manifesting memorial reverence through this, transcendence is assured;
This time, through hidden virtue safeguarding the household, naturally good fortune and longevity will be forever peerless."
He descended from the seat. (Dedicated to Layman Xinqi.)