續傳燈錄 26.24

26.24

福州等覺普明禪師。開堂日上首白槌罷。師良久普視大眾曰。奇哉妙哉。是諸人還於此觀得麼。若實於此觀得。盡十方世界更無微毫許法可與。為見為聞。亦無纖芥許法可與為對為待。可謂露裸裸赤灑灑。若觀不得定是根塵結縛未解。凡聖情量不脫。終日只在是非得失裏轉倒。有什麼用處。眾中莫有超然獨脫灑落底衲僧麼。無妨出來與爾證明。僧問。如何是奪人不奪境。師曰。風清月白。僧云。如何是奪境不奪人。師曰。灰頭土面。僧云。如何是人境俱不奪。師曰。海晏河清。僧云。如何是人境兩俱奪。師曰。水泄不通。問如何是賓中賓。師曰。伶俜更苦辛。僧云。如何是賓中主。師曰。問處甚分明。僧云。如何是主中賓。師曰。垂手入紅塵。僧云。如何是主中主。師曰。寶劍當胸。僧云。賓主已蒙師指示。向上宗乘事若何。師曰。且待別時來。乃曰。休休。直饒問若聯珠答如瓶瀉。於道遠之遠矣。何謂也。若論此事一大藏教更不能詮。三世諸佛唯是自得輝今耀古。忘見絕知彌滿十虛。定有方所。秖為情生智隔想變體殊。於日用間不能自覺。所以勞他先德迴首塵勞。開方便門示真實相。方便門已八字打開了。也還有入得底麼。若向這裏入得。便能持實相印。建大法幢。出沒縱橫卷舒自在。直饒到此猶落建化門庭。未為衲僧徑要一路。作麼生是徑要一路。良久曰。肯重不得全卸却方為妙。珍重。

Chan Master Puming of Dengjue in Fuzhou. On the day of opening the hall, when the leader of the assembly struck the mallet, the master paused for a good while, looked across the great assembly, and said: "Marvelous! Wondrous! Can you all perceive it right here? If you truly perceive it here, then throughout the worlds of the ten directions there is not even a hair's breadth of phenomena that can serve as seeing or hearing for you, nor is there a tiny speck of a mustard seed's phenomena that can serve as an object or counterpart for you. It may be called naked and bare, exposed and free. If you cannot perceive it, you are certainly bound and untangled in sense-bases and sense-objects, and have not cast off the emotional calculations of ordinary and holy. All day long you merely tumble upside down within right and wrong, gain and loss; what use is that? Is there not among the assembly a patch-robed monk who is transcendent, uniquely free, and unrestrained? There is no harm in stepping forward so I can verify you." A monk asked, "What is taking away the person but not the environment?" The master said, "Clear wind, white moon." The monk said, "What is taking away the environment but not the person?" The master said, "Head covered with ash, face smeared with dirt." The monk said, "What is taking away neither person nor environment?" The master said, "The seas are calm, the rivers clear." The monk said, "What is taking away both person and environment?" The master said, "Not a drop of water leaks through." The monk asked, "What is the guest within the guest?" The master said, "Solitary, wandering, even more bitter and toilsome." The monk said, "What is the host within the guest?" The master said, "The place from which the question comes is very clear." The monk said, "What is the guest within the host?" The master said, "Letting down hands and entering the red dust." The monk said, "What is the host within the host?" The master said, "A precious sword right before the chest." The monk said, "Having already received the master's instruction on host and guest, what is the matter of the supreme lineage vehicle?" The master said, "Wait until another time to come." He then said: "Cease! Cease! Even if questions linked like strings of pearls and answers poured out like a tilted pitcher, you would still be far, far from the Way. Why is this said? If we discuss this matter, the entire great canon of teachings cannot explain it; the Buddhas of the three periods only attained it by themselves to illuminate the present and brighten antiquity. Forgetting views and ending knowing, it pervades the ten directions of space. How could it have a definite place? It is only because emotions arise that wisdom is blocked, and thoughts change so that the essence appears different; in daily activities one cannot awaken on one's own. Therefore, past masters took the trouble to turn back to the worldly toils, open up skillful means, and reveal the true reality. The gate of skillful means has already been thrown wide open; is there still anyone who can enter? If you can enter right here, you can hold the seal of true reality, raise the great banner of Dharma, appear and disappear freely, and roll up and unfold at ease. Yet even reaching this point, you still fall within the gates of teaching and transforming; it is not yet the patch-robed monk's direct, essential road. What is the direct, essential road?" After a good while, he said: "It cannot bear the slightest weight; only when completely unloaded is it wondrous. Take care."