密菴和尚語錄 1.316

1.316

昔世尊在靈山會上，百萬眾前拈起一枝花，獨迦葉尊者一人破顏微笑。世尊便云：「吾有正法眼藏，涅槃妙心，分付摩訶迦葉。」劈頭一錯，直至如今代代相傳，分宗列派承虛接響，實謂世尊有禪道佛法可分付與人。未學紛紛不本其由，拋家失業竛竮辛苦，奔南走北，向諸方老和尚舌頭上覓禪覓道、覓佛覓法，將心等他分付，殊不知劍去久矣方乃刻舟。若是大丈夫漢皮下有血，終不喫別人殘羹餿飯，直下自家竪起脊梁，如銀山鐵壁相似，於一切善惡逆順境界中搖撼不動，二六時中默默地回光返照冷眼覷捕。驀然覷透父母未生已前本來面目，脫體虛凝湛然常寂，盡大地都盧是箇解脫門。到此境界暗裏點首自肯，已謂世出世間無第二人，豈知正是墮在解脫深坑無生法窟？又謂之黑山下，恰似魂不散底死人，守定老鼠三寸眼光以為究竟極則，如此見解有什麼快活處？若真踏著不疑之地，曾經本色大爐鞴中煅煉出來，如金翅擘海猛虎插翼，豈有許多栖泊處？白日只閑閑地，要用便用信手拈來，端若縣崖石裂，誰能禁止之耶？是故普化和尚每於街頭道：「明頭來明頭打，暗頭來暗打，四方八面來旋風打，虛空來連架打。」臨濟令侍者搊住云：「總不與麼時如何？」化云：「明日大悲院裏有齋。」所謂：「如人善射，箭不虛發。」臨濟雖則坐籌惟幄決勝千里，侍者撞入重圍，幾乎收身不上：普化縱饒八面受敵，要且無佛法身心；烏巨若更忉忉，定招拔舌地獄。

Formerly, when the Bhagavat was in the assembly on Mount Gṛdhrakūṭa, in front of the millionfold assembly he held up a flower, and Venerable Kāśyapa alone broke into a smile. The Bhagavat then said: 'I have the treasury of the true dharma eye, the wondrous mind of nirvāṇa, and entrust it to Mahākāśyapa.' From this initial mistake, right down to the present, it has been transmitted from generation to generation, dividing into lineages and branches, receiving emptiness and catching echoes, truly thinking that the Bhagavat had Chan, the Way, and the Buddha-dharma that could be entrusted to people. Later students in confusion do not trace its source, but abandon their homes, lose their livelihoods, and wander in hardship and toil, running south and rushing north, seeking Chan, seeking the Way, seeking Buddha, and seeking Dharma on the tongues of old venerables everywhere, using their minds to wait for their transmission, without realizing that the sword has long since gone while they are merely notching the boat. If you are a great man with blood beneath your skin, you will never eat other people's leftover dregs and sour food; you will directly straighten your own spine like a silver mountain or an iron wall, remaining unshakable amidst all realms of good, evil, adversity, and prosperity, quietly turning the light back to shine within and looking with a cold eye throughout the twelve periods of the day. Suddenly seeing through the original face before your parents were born, body shed and emptily congealed, clear and ever-still, the entire great earth is entirely a gate of liberation. Reaching this realm, secretly nodding to oneself in approval, one already thinks there is no second person in the worldly or supramundane realm—how could one know that this is precisely falling into the deep pit of liberation, the cave of unproduced dharmas? It is also called beneath the black mountain, just like a corpse whose spirit has not dispersed, clinging to a mouse's three-inch field of vision and taking it as the ultimate standard. What joy is there in such a view? If you truly step onto the ground free of doubt, having been forged and smelted in the genuine great furnace, like a garuḍa parting the sea or a fierce tiger sprouting wings, how could there be so many resting places? During the day, just remain leisurely; when you need to use it, use it, picking it up at will, just like a cliff cracking open—who can stop it? Therefore Venerable Puhua would frequently say on the streets: 'If it comes in the light, I strike in the light; if it comes in the dark, I strike in the dark; if it comes from all four quarters and eight directions, I strike like a whirlwind; if it comes from empty space, I strike like a flail.' Linji had his attendant seize him and say: 'What about when it does not come like any of these?' Puhua said: 'Tomorrow there is a vegetarian feast at Dabei Cloister.' As it is said: 'Like a skilled archer, no arrow is shot in vain.' Although Linji devised strategies within the command tent to decide victory a thousand miles away, the attendant crashed into the heavy encirclement and could scarcely extricate himself. Even though Puhua met enemies from all eight directions, he fundamentally had neither Buddha-dharma, body, nor mind. If Wuju babbles any further, he will certainly incur the hell of tongue-pulling.