佛果圜悟禪師碧巖錄 8.28

8.28

盡機不成瞎。長慶云。盡其機來。還成瞎否。保福云。道我瞎得麼。一似按牛頭喫草。須是等他自喫始得。那裏按他頭教喫。雪竇恁麼頌。自然見得丹霞意。四七二三諸祖師。寶器持來成過咎。不唯只帶累長慶。乃至西天二十八祖。此土六祖。一時埋沒。釋迦老子。四十九年。說一大藏教。末後唯傳這箇寶器。永嘉道。不是標形虛事褫。如來寶杖親蹤跡。若作保福見解。寶器持來。都成過咎。過咎深無處尋。這箇與爾說不得。但去靜坐。向他句中點檢看。既是過咎深。因什麼却無處尋。此非小過也。將祖師大事。一齊於陸地上平沈却。所以雪竇道。天上人間同陸沈。

"Exhausting the dynamic function does not result in blindness." Changqing said, "If one exhausts his dynamic function, does he still turn out blind?" Baofu said, "Can you say that I am blind?" This is just like pushing a cow's head down to eat grass: one must wait for it to eat by itself; where is there pushing its head down to make it eat? When Xuedou eulogizes like this, one naturally sees Danxia's meaning. "The four-seven and two-three ancestral masters: / When the precious vessel is brought out, it turns into a fault!" Not only does this drag down Changqing, but even the twenty-eight Indian patriarchs and the six patriarchs of this land are buried at once. Old Śākya, for forty-nine years, preached the great Tripiṭaka teaching, and at the very end only transmitted this precious vessel. Yongjia said, "It is not an empty display of outward marks; / It bears the personal traces of the Tathāgata's precious staff." If one adopts Baofu's view, bringing out the precious vessel turns entirely into a fault. "The fault is deep, nowhere to be sought." This cannot be explained to you; just go sit quietly and check it out within his phrase. Since the fault is deep, why is it nowhere to be sought? This is no small fault: it sinks the great matter of the ancestral masters all at once on dry land. Therefore Xuedou said, "In heaven and among men, drowned together on dry land!"