人天眼目 4.15

4.15

仰山親於耽源處。受九十七種圓相。後於溈山處。因此○相頓悟。後有語云。諸佛密印豈容言乎。又曰。我於耽源處得體。溈山處得用。謂之父子投機。故有此圓相。勘辨端的。或畫此[○@牛]相乃縱意。或畫[○@佛]相乃奪意。或畫[○@人]相乃肯意。或畫○相。乃許他人相見意。或畫[○@(三*三)]相。或點破或畫破。或擲却或托起。皆是時節因緣。纔有圓相。便有賓主生殺縱奪機關眼目隱顯權實。乃是入𮠔垂手。或閒暇。師資辨難。互換機鋒。只貴當人大用現前矣。

Yangshan personally received the ninety-seven kinds of circular figures at Danyuan’s place. Later, at Guishan’s place, through this circle figure ○ he attained sudden awakening. He later said: “How could the secret seal of all Buddhas permit speech?” He also said: “At Danyuan’s place I attained the essence; at Guishan’s place I attained the function.” This was called father and son harmonizing their dynamics; therefore there are these circular figures to examine and verify the reality. Drawing this figure [○@牛] indicates releasing intention. Drawing the figure [○@佛] indicates snatching intention. Drawing the figure [○@人] indicates consenting intention. Drawing the figure ○ indicates permitting another person an audience. Drawing the figure [○@(三*三)], dotting through it or crossing through it, throwing it down or raising it up—all these are temporal causes and conditions. As soon as there are circular figures, there are guest and host, killing and giving life, releasing and snatching, trap and eye, concealed and manifest, provisional and real. These are entering the marketplace with open hands, or in moments of leisure, master and disciple disputing and testing, exchanging sharp wits. What is solely valued is the person’s own great function appearing before them.