Fu Guo Huan Wu Chan Shi Bi Yan Lu (佛果圜悟禪師碧巖錄)

至聖命脈。列祖大機。換骨靈方。頤神妙術。其惟雪竇禪師。具超宗越格正眼。提掇正令。不露風規。秉烹佛煅祖鉗鎚。頌出衲僧向上巴鼻。銀山鐵壁。孰敢鑽研。蚊咬鐵牛。難為下口。不逢大匠。焉悉玄微。粵有佛果老人。住碧巖日。學者迷而請益。老人愍以垂慈。剔抉淵源。剖析底理。當陽直指。豈立見知。百則公案。從頭一串穿來。一隊老漢。次第總將按過。須知趙璧本無瑕纇。相如謾誑秦王。至道實乎無言。宗師垂慈救弊。儻如是見。方知徹底老婆。其或泥句沈言。未免滅佛種族。(普照)幸親師席。得聞未聞。道友集成簡編。鄙拙敘其本末。時建炎戊申。暮春晦日。參學嗣祖比丘(普照)謹序。

The very lifeblood of the supreme sages, the great mechanism of the successive patriarchs, the wondrous prescription for changing one's bones, the subtle art of nourishing the spirit: all of this belongs to Chan Master Xuedou. He possessed the true eye that went beyond the school and out of all rules; he raised the true command without revealing any style, wielded the tongs and hammer that cook buddhas and forge patriarchs, and sang out in verse the very nose-handle of the monk's upward turn. A silver mountain and iron wall: who dares to bore into it? A mosquito biting an iron ox: there is nowhere to sink its teeth. Without meeting a great craftsman, how could one fully know its profound subtlety? So there was the old man Foguo, who during his days dwelling at Blue Cliff, when students came confused to ask for instruction, took pity on them and let fall his compassion, scooping out the source and dissecting the principle to the bottom, pointing directly in the open light of day, so how could any view or knowledge still stand? A hundred cases are strung through from beginning to end; a whole line of old fellows are pressed down in turn. You must know that the jade disc of Zhao never had any flaw, and Lin Xiangru merely deceived the King of Qin. The utmost Way truly lies in wordlessness, and the teacher lets fall compassion in order to rescue what is faulty. If you see it this way, you will know the old-womanly kindness that goes all the way through. But if you are still stuck in phrases and sunk in words, you inevitably wipe out the Buddha's lineage. (Puzhao) was fortunate to attend the master's seat in person and hear what I had never heard. Fellow practitioners compiled it into a brief volume, and I clumsily set out its beginning and end. In the wuxu year of the Jianyan era, on the last day of late spring, written respectfully by the Dharma-heir bhikshu (Puzhao), a student of the school.

自四十二章經入中國。始知有佛。自達磨至六祖傳衣。始有言句。曰本來無一物為南宗。曰時時勤拂拭為北宗。於是有禪宗頌古行世。其徒有翻案法。呵佛罵祖。無所不為。間有深得吾詩家活法者。然所謂第一義。焉用言句。雪竇圜悟。老婆心切。大慧已一炬丙之矣。嵎中張煒明遠。燃死灰復板行。亦所謂老婆心切者歟。大德四年庚子。四月初八日癸丑。紫陽山方回萬裡序。

Only after the Sutra of Forty-Two Sections entered China did people know there was a Buddha. Only after Bodhidharma, with the transmission of the robe down to the Sixth Patriarch, were there words and phrases. The one who said that originally there is not a single thing was the Southern school, and the one who said to wipe it diligently at all times was the Northern school. Then Chan verses on the old cases circulated in the world. Their followers had a method of overturning verdicts, scolding buddhas and cursing patriarchs, leaving nothing undone. Now and then some deeply attained the living method of us poets. Yet as for the so-called first principle, what use is there for words and phrases? Xuedou and Yuanwu were all too old-womanly in their kindness, and Dahui already burned it with a single fire. Zhang Wei, called Mingyuan, of Yuzhong, relit the dead ashes and carved the blocks to print it, which may also be called old-womanly kindness. In the fourth year of Dade, the gengzi year, on the eighth day of the fourth month, a guichou day, written by Fang Hui, called Wanli, of Ziyang Mountain.

碧巖集者。圜悟大師之所述也。其大弟子大慧禪師。乃焚棄其書。世間種種法皆忌執著。釋子所歸敬莫如佛。猶有時而罵之。蓋有我而無彼。由我而不由彼也。捨己徇物。必至於失己。夫心與道一。道與萬物一。充滿太虛。何適而非道。第常人觀之。能見其所見。而不見其所不見。求之於人。而人語之。如東坡日喻之說。往復推測。愈遠愈失。自吾夫子體道。猶欲無言。而況佛氏為出世間法。而可文字言語而求之哉。雖然亦有不可廢者。智者少而愚者多。已學者少未學者多。大藏經五千餘卷。盡為未來世設。苟可以忘言。釋迦老子便當閉口。何至如是叨叨。天下之理。固有不離尋常之中。而超出於尋常之表。雖若易知。而實未易知者。不求之於人。則終身不可得。古者名世之人。非千人之英。則萬人之傑也。太阿之劍。天下之利劍也。登山則戮虎豹。入水則剸蛟龍。人之知之。盡於是已。然古人有善用之者。乘城而戰。順風而揮之。三軍為之大敗。流血赭乎千里。是豈可以一己之所能。而盡疑之哉。自吾聞有是書。求之甚至。嵎中張氏。始更刻木。來謀於予。遂贊而成之。且為題其首。大德九年歲乙巳。三月吉日。玉岑休休居士。聊城周馳。書於錢唐觀橋寓舍。

The Blue Cliff Collection was composed by the great master Yuanwu. His chief disciple, Chan Master Dahui, burned and discarded this book. All kinds of dharmas in the world are to be shunned as attachments. What Buddhist disciples revere most is none other than the Buddha, and yet at times they scold him. This is having self and no other, going by self and not by the other. To abandon oneself and pursue things must end in losing oneself. When the mind is one with the Way, and the Way is one with the myriad things, filling the Great Void, where is there that is not the Way? It is only that ordinary people looking at it can see what they have seen but cannot see what they have not seen. If one seeks it from others and others tell him, it is like Su Dongpo's parable of the sun: guessing back and forth, the further one goes the more one misses. Since our Master Confucius embodied the Way and still wished to be wordless, how much more so the Buddhists, whose teaching is a world-transcending dharma: can one seek it through written words and speech? Even so, there is something that cannot be discarded. The wise are few and the foolish many, those who have studied are few and those who have not are many. The Tripitaka's more than five thousand scrolls are all established for future ages. If words could be forgotten, old Shakyamuni should have kept his mouth shut; why would he be so garrulous? The principle of the world indeed does not depart from the ordinary and yet goes beyond the ordinary; although it seems easy to know, in truth it is not easy to know. If one does not seek it from others, one will never get it in one's whole life. The famous people of old were either the finest among a thousand or the best among ten thousand. The Taie sword is the sharpest sword under heaven. Climbing mountains, it kills tigers and leopards; entering water, it slays flood dragons; what people know of it stops there. Yet among the ancients there was one who used it well: he ascended the city wall to fight and swung it with the wind, and the three armies were thereby utterly defeated, the blood dyeing a thousand li red. How could one, because of what one can do oneself, doubt it entirely? Since I heard of this book, I sought it very earnestly. Only when Master Zhang of Yuzhong carved the blocks again did he consult with me. So I helped bring it about and also inscribed this at the head of the volume. In the ninth year of Dade, the yisi year, on an auspicious day in the third month, Layman Xiuxiu of Yucen, Zhou Chi of Liaocheng, wrote this at his lodging by Guanqiao in Qiantang.

或問。碧巖集之成毀孰是乎。曰皆是也。齴齲來東單傳心印。不立文字固也。而血脈歸空諸論。果誰為之哉。古謂不在文字不離文字者。真知言。已使人人於卷簾聞板竪指觸腳之際。了卻大事。文字何有哉。拈花微笑以來。門竿倒卻之後。才涉言句。非文字無以傳。是又不可廢者也。甞謂祖教之書。謂之公案者。倡於唐而盛於宋。其來尚矣。二字乃世間法中吏牘語。其用有三。面壁功成。行腳事了。定槃之星難明。野狐之趣易墮。具眼為之勘辨。一呵一喝。要見實詣。如老吏據獄讞罪。底裡悉見。情欵不遺一也。其次則嶺南初來。西江未吸。亡羊之岐易泣。指海之針必南。悲心為之接引。一棒一痕要令證悟。如廷尉執法平反。出人於死二也。又其次則犯稼憂深。繫驢事重。學弈之志須專。染絲之色易悲。大善知識為之付囑。俾之心死蒲團。一動一參。如官府頒示條令。令人讀律知法。惡念才生。旋即寢滅三也。具方冊。作案底。陳機境。為格令。與世間所謂金科玉條清明對越諸書。初何以異。祖師所以立為公案。留示叢林者。意或取此。柰何末法以來。求妙心於瘡紙。付正法於口談。點盡鬼神。猶不離簿。傍人門戶。任喚作郎。劍去矣而舟猶刻。兔逸矣而株不移。滿肚葛藤。能問千轉。其於生死大事。初無干涉。鐘鳴漏盡。將焉用之。烏乎。羚羊掛角。未可以形跡求。而善學下慧者。豈步亦步。趨亦趨哉。知此則二老之心皆是矣。圜悟顧子念孫之心多。故重拈雪竇頌。大慧救焚拯溺之心多。故立毀碧巖集。釋氏說一大藏經。末後乃謂。不曾說一字。豈欺我哉圜悟之心。釋氏說經之心也。大慧之心。釋氏諱說之心也。禹稷顏子易地皆然。推之輓之。主於車行而已。爾來二百餘年。嵎中張明遠。復鏤梓。以壽其傳。豈祖教回春乎。抑世故有數乎。然是書之行。所關甚重。若見水即海。認指作月。不特大慧憂之。

Someone asked: Of the making and the destroying of the Blue Cliff Collection, which is right? The answer: Both are right. Bodhidharma came to the Eastern Land and transmitted the mind seal alone, setting up no written words; that is indeed so. But who, after all, composed the treatises on the bloodline and on returning to emptiness? The ancients said that what is neither in written words nor apart from written words is truly knowing speech. If one has already led everyone to finish the great matter amid rolling up a blind, hearing a board, raising a finger, or striking a foot, what use are written words? After the flower was held up and smiled at, and after the flagpole was toppled at the gate, once one touches on words and phrases, without written words there is no transmission; this too cannot be discarded. It was once said that the books of the patriarchal teaching, called gong'an (public cases), were initiated in the Tang and flourished in the Song, and have long been so. The two words originally belong to the language of official documents in worldly dharma, and their use is threefold. First, when one has completed the work of facing the wall and finished the travels on foot, but the guiding star is hard to see clearly and the wild-fox interest is easy to fall into, one with the eye examines and discerns for him, with a shout and a rebuke, wanting to see his true attainment, as an old official, holding a case, judges a crime, seeing the bottom of it with nothing in the facts omitted; this is the first. Next, when one has just come from south of the ridge and has not yet drunk from the Western River, when the forked road of the lost sheep is easy to weep at and the needle pointing at the sea always faces south, compassion receives and guides him, with a blow and a scar demanding realization, as a magistrate enforcing the law reverses a verdict and saves a man from death; this is the second. And next, when one fears damage to the crops and the matter of the tethered donkey is serious, when the will of one learning chess must be single and the color of dyed silk easily saddens, a great good teacher entrusts it to him so that his mind dies on the meditation cushion, and in every movement and every inquiry, like an official's posted ordinance letting people read the statutes and know the law, a wicked thought, as soon as it arises, is extinguished; this is the third. Preparing volumes as the basis of a case, setting out the occasions and circumstances as rules and orders, how were these at first different from what the world calls golden rules and jade regulations, or the books of clear and open response? This is probably what the patriarchs had in mind in setting up the gong'an and leaving them to show the monasteries. How could it be that since the age of the decline of the Dharma, people seek the wondrous mind in rotten paper and hand the true Dharma over to talk, who even exhaust spirits and ghosts yet still do not leave the account books, rely on other people's doorways, and let others call them young gentlemen? The sword is already gone yet the mark is still cut on the boat, the rabbit has already run off yet the stump is not moved, their bellies full of tangled vines, able to ask a thousand turns; with regard to the great matter of life and death, at first they have no connection, and when the bell sounds and the water clock runs out, what will they do with it? Alas. The antelope hangs by its horns and cannot be sought in traces, and one who learns well from Liuxia Hui is not one who steps when others step and hurries when others hurry. Know this, and the hearts of both old masters are right. Yuanwu, caring much for his descendants, took up Xuedou's verses anew. Dahui, with the heart of one rescuing people from fire and water, resolved to destroy the Blue Cliff Collection. The Buddhists spoke a whole Tripitaka, yet at the end said they had never spoken a single word. How could that be deceiving me? Yuanwu's heart is the heart with which the Buddha spoke the sutras. Dahui's heart is the heart that the Buddha avoided speaking. Yu, Ji and Master Yan were the same, changing places. Pushing and pulling, the point lies only in the cart's moving along. In recent times, over two hundred years on, Zhang Mingyuan of Yuzhong has had the blocks carved again so that it will be handed down for a long time. Is this the patriarchal teaching returning to spring, or does the world have its own fixed number? Even so, the circulation of this book is of great weight. If one sees water and takes it for the sea, or takes the finger for the moon, then not only Dahui would worry about it.

而圜悟又將為之去粘解縛矣。昔人寫照之詩曰。分明紙上張公子。盡力高聲喚不譍。欲觀此書。先參此語。大德甲辰四月望。三教老人書。

And Yuanwu would again have to loosen and untie them. A former poem on a portrait says: Clearly the young Master Zhang on the paper, shout as loud as you can he does not answer. If you want to read this book, first investigate this line. Written by the Old Man of the Three Teachings on the fifteenth of the fourth month of the jiachen year of Dade.

師住澧州夾山靈泉禪院評唱雪竇顯和尚頌古語要

The master, dwelling at Lingquan Chan Monastery on Mount Jia in Lizhou, commented on the key words of Reverend Xuedou Xian's verses on the old cases

垂示雲。隔山見煙。早知是火。隔牆見角。便知是牛。舉一明三。目機銖兩。是衲僧家尋常茶飯。至於截斷眾流。東湧西沒。逆順縱橫。與奪自在。正當恁麼時。且道。是什麼人行履處。看取雪竇葛藤。

Introduction. Seeing smoke across a mountain, you already know there is fire. Seeing horns over a wall, you know there is an ox. Raising one and understanding three, weighing at a glance down to the ounce, this is everyday tea and rice for monks. As for cutting off the many streams, surging up in the east and sinking in the west, going against and with, vertical and horizontal, granting and taking free: at just such a time, tell me, whose walking ground is this? Look at Xuedou's tangled vines.

【一】舉梁武帝問達磨大師(說這不唧𠺕漢)如何是聖諦第一義(是甚繫驢橛)磨雲。廓然無聖(將謂多少奇特。箭過新羅。可殺明白)帝曰。對朕者誰(滿面慚惶。強惺惺果然。摸索不著)磨雲。不識(咄。再來不直半文錢)帝不契(可惜許。卻較些子)達磨遂渡江至魏(這野狐精。不免一場懡㦬。從西過東。從東過西)帝後舉問志公(貧兒思舊債。傍人有眼)志公雲。陛下還識此人否(和志公趕出國始得。好與三十棒。達磨來也)帝雲。不識(卻是武帝承當得達磨公案)志公雲。此是觀音大士。傳佛心印(胡亂指注。臂膊不向外曲)帝悔。遂遣使去請(果然把不住。向道不唧𠺕)志公雲。莫道陛下發使去取(東家人死。西家人助哀。也好一時趕出國)闔國人去。他亦不回(志公也好與三十棒。不知腳跟下放大光明)。

[Case 1] Cited: Emperor Wu of Liang asked the Great Master Bodhidharma (these bracketed remarks are Yuanwu's interjected comments, not the words of people in the case: Speaking of this clumsy fellow. The original text has a variant character here, meaning not nimble), "What is the first principle of the holy truths?" (What kind of stake for tethering a donkey is this?) Bodhidharma said, "Vast emptiness, nothing holy." (You still think there is something special? The arrow has already passed Silla. Terribly clear.) The Emperor said, "Who is facing me?" (His face full of shame and fluster. Insisting on being clever, he naturally gropes and finds nothing.) Bodhidharma said, "I don't know." (Ha. If he comes again he isn't worth half a copper.) The Emperor did not accord. (What a pity. Still, it's somewhat better.) Bodhidharma then crossed the river to Wei. (This wild fox spirit. He can't avoid a fit of vexation. From the west to the east. From the east to the west.) Later the Emperor brought it up and asked Master Zhi. (The poor boy thinks of his old debts. Someone beside him has eyes.) Master Zhi said, "Does Your Majesty know who that man was?" (He should be driven out of the country along with Zhi. He deserves thirty blows. Bodhidharma has come.) The Emperor said, "I don't know." (Yet it is Emperor Wu who can bear Bodhidharma's case.) Master Zhi said, "That was Avalokitesvara, the Great Being, transmitting the Buddha's mind seal." (Pointing wildly. The arm does not bend outward.) The Emperor regretted it. So he sent an envoy to invite him. (Sure enough, he can't hold himself. I said early he was clumsy.) Master Zhi said, "Don't say that Your Majesty sends an envoy to fetch him," (When someone in the east family dies, the west family helps mourn. He too should be driven out of the country together.) "even if everyone in the whole country went, he would not return." (Zhi too deserves thirty blows. He doesn't know that great light is shining beneath his own feet.)

達磨遙觀此土有大乘根器。遂泛海得得而來。單傳心印。開示迷塗。不立文字。直指人心。見性成佛。若恁麼見得。便有自由分。不隨一切語言轉。脫體現成。便能於後頭。與武帝對譚。並二祖安心處。自然見得。無計較情塵。一刀截斷。灑灑落落。何必更分是分非。辨得辨失。雖然恁麼。能有幾人。武帝甞披袈裟。自講放光般若經。感得天花亂墜地變黃金。辨道奉佛。誥詔天下。起寺度僧。依教修行。人謂之佛心天子。達磨初見武帝。帝問。朕起寺度僧。有何功德。磨雲。無功德。早是惡水驀頭澆。若透得這箇無功德話。許爾親見達磨。且道。起寺度僧。為什麼都無功德。此意在什麼處。帝與婁約法師傅大士昭明太子。持論真俗二諦。據教中說。真諦以明非有。俗諦以明非無。真俗不二。即是聖諦第一義。此是教家極妙窮玄處。帝便拈此極則處。問達磨。如何是聖諦第一義。磨雲。廓然無聖。天下衲僧跳不出。達磨與他一刀截斷。如今人多少錯會。卻去弄精魂。瞠眼睛雲。廓然無聖。且喜沒交涉。五祖先師甞說。只這廓然無聖。若人透得。歸家穩坐。一等是打葛藤。不妨與他打破漆桶。達磨就中奇特。所以道。參得一句透。千句萬句一時透。自然坐得斷把得定。古人道。粉骨碎身未足酬。一句瞭然超百億。達磨劈頭與他一拶。多少漏逗了也。帝不省。卻以人我見故。再問對朕者誰。達磨慈悲忒殺。又向道不識。直得武帝眼目定動不知落處。是何言說。到這裡有事無事。拈來即不堪。端和尚有頌雲。一箭尋常落一鵰。更加一箭已相饒。直歸少室峰前坐。梁主休言更去招。復雲。誰欲招。帝不契。遂潛出國。這老漢只得懡㦬。渡江至魏。時魏孝明帝當位。乃此北人種族姓拓跋氏。後來方名中國。達磨至彼。亦不出見。直過少林。面壁九年。接得二祖。彼方號為壁觀婆羅門。梁武帝後問志公。公雲。

Bodhidharma, seeing from afar that this land had people of Mahayana capacity, crossed the sea and came specially. He transmitted the mind seal alone and showed the way to those lost. Setting up no written words, pointing directly at the human mind, seeing nature and becoming buddha. If you see it this way, you have a share of freedom, you are not turned by any words, you are complete and manifest as you are, and afterwards you can converse with Emperor Wu and naturally see the place where the Second Patriarch pacified his mind. With no emotional dust of calculation, cut off with one knife, free and unburdened, what need is there to distinguish right and wrong, weigh gain and loss? Even so, how many can do it? Emperor Wu once put on the kasaya and personally lectured on the Light-Emitting Prajna Sutra (in Sanskrit, "prajna" is wisdom), and was so moved that heavenly flowers fell in confusion and the earth turned to gold. He discerned the Way and served the Buddha, issued edicts to the whole land, built temples and ordained monks, and practiced according to the teaching, and people called him the Buddha-Mind Emperor. When Bodhidharma first met Emperor Wu, the Emperor asked, "I have built temples and ordained monks; what merit is there?" Bodhidharma said, "No merit." This was already dirty water poured over his head. If you can penetrate this saying of "no merit," I'll grant that you have personally seen Bodhidharma. Tell me, why is there no merit at all in building temples and ordaining monks? Where does the meaning lie? The Emperor, with Dharma Master Louyue, Great Master Fu and Crown Prince Zhaoming, had debated the two truths, true and conventional. According to the teaching, the true truth is used to show that things are not existent, and the conventional truth is used to show that they are not nonexistent. True and conventional are not two: this is the first principle of the holy truths. This is the most wondrous and profound place for the teaching schools. The Emperor took up this ultimate point and asked Bodhidharma, "What is the first principle of the holy truths?" Bodhidharma said, "Vast emptiness, nothing holy." The monks of the whole world cannot jump out of it. Bodhidharma cut him off with one knife. How many people today misunderstand, and go to play with the spirit, glaring and saying, "Vast emptiness, nothing holy." Happily, it has no connection. My late teacher Wuzu once said: If anyone can penetrate just this "vast emptiness, nothing holy," he can go home and sit in peace. Likewise tangling in vines, one may just smash his lacquer bucket for him. Bodhidharma is especially remarkable here. So it is said: If you penetrate one phrase, a thousand phrases and ten thousand phrases are penetrated at once. Naturally you can sit it out and hold it fixed. The ancients said: Even if one's bones were ground to powder and body shattered, it would not be enough to repay; one phrase made clear surpasses a hundred billion. Bodhidharma crowded him head-on, and it leaked out in many ways. The Emperor did not awaken, and because of his view of self and other, asked again, "Who is facing me?" Bodhidharma, excessively compassionate, again said to him, "I don't know." This left Emperor Wu's eyes fixed and moving, not knowing where it landed. What kind of speech is this? Here, whether there is business or no business, the moment you take it up it is unbearable. Master Duan has a verse: One arrow ordinarily brings down one eagle; with another arrow he is already excused. Going straight back to sit before Shaoshi peak, let the Liang ruler not speak of calling him again. And he also said: Who wants to call him? The Emperor did not accord, and so Bodhidharma quietly left the country. This old fellow could only be vexed, and crossed the river to Wei. At that time Emperor Xiaoming of Wei was on the throne, of northern stock, surnamed Tuoba, later named as China. Bodhidharma went there, did not come out to be seen, passed straight through Shaolin, faced the wall for nine years, and received the Second Patriarch. There they called him the Wall-Gazing Brahmin. Emperor Wu of Liang later asked Master Zhi. Master Zhi said:

陛下還識此人否。帝曰。不識。且道與達磨道底。是同是別。似則也似。是則不是。人多錯會道。前來達磨是答他禪。後來武帝是對他志公。乃相識之識。且得沒交涉。當時志公恁麼問。且道作麼生祇對。何不一棒打殺。免見搽胡。武帝卻供他欵道不識。志公見機而作。便雲。此是觀音大士。傳佛心印。帝悔遂遣使去取。好不唧𠺕。當時等他道此是觀音大士傳佛心印。亦好擯他出國。猶較些子。人傳。志公天鑒十三年化去。達磨普通元年方來。自隔七年。何故卻道同時相見。此必是謬傳。據傳中所載。如今不論這事。只要知他大綱。且道達磨是觀音。志公是觀音。阿那箇是端的底觀音。既是觀音。為什麼卻有兩箇。何止兩箇。成群作隊。時後魏光統律師。菩提流支三藏。與師論議。師斥相指心。而褊局之量。自不堪任。競起害心。數加毒藥。至第六度。化緣已畢。傳法得人。遂不復救。端居而逝。葬於熊耳山定林寺。後魏宋雲奉使。於蔥嶺遇師手攜隻履而往。武帝追憶。自撰碑文雲。嗟夫。見之不見。逢之不逢。遇之不遇。今之古之。怨之恨之。復讚雲。心有也。曠劫而滯凡夫。心無也。剎那而登妙覺。且道。達磨即今在什麼處。蹉過也不知。

(Yuanwu continues:) "Does Your Majesty know who that man was?" The Emperor said, "I don't know." Tell me, is it the same as what Bodhidharma said, or different? It looks the same, but right is not right. Many people misunderstand, saying that the earlier Bodhidharma was answering him about Chan, while later Emperor Wu was answering Master Zhi, meaning to know in the sense of being acquainted. That has no connection at all. When Master Zhi asked this at the time, tell me, how should one have answered? Why not kill him with one blow and save all the smearing? Emperor Wu instead made a confession, saying he did not know. Master Zhi, seeing the opportunity, acted and said, "That was Avalokitesvara, the Great Being, transmitting the Buddha's mind seal." The Emperor regretted it, and sent an envoy to fetch him. How clumsy. At that time, when he said this is Avalokitesvara transmitting the Buddha's mind seal, it would have been somewhat better to have had him expelled from the country. It is said that Master Zhi passed away in the thirteenth year of Tianjian, and Bodhidharma only arrived in the first year of Putong, with seven years between them; why then say they met at the same time? This must be a false tradition. According to what the biography records, we need not discuss this matter now, only need to know its general outline. Tell me, is Bodhidharma Avalokitesvara, or is Master Zhi Avalokitesvara; which one is the true Avalokitesvara? Since he is Avalokitesvara, why are there two of them? Why only two, they come in crowds and ranks. At that time Vinaya Master Guangtong of Later Wei and the Tripitaka master Bodhiruci debated with the master. The master rejected forms and pointed to the mind, and their narrow capacity could not bear it, so they all conceived harmful intent and poisoned him several times. At the sixth time, his karmic conditions were complete and he had found someone to transmit the Dharma to, so he no longer saved himself, and passed away sitting upright. He was buried at Dinglin Temple on Mount Xiong'er. Song Yun of Later Wei, on a mission, met the master on Pamir carrying one shoe in his hand as he went away. Emperor Wu, recalling this, composed the stele inscription himself: Alas. Seeing and not seeing, meeting and not meeting, encountering and not encountering, now and ancient, resenting it and regretting it. He also praised: When the mind exists, one is stuck as an ordinary person for kalpas. When the mind is absent, one ascends to wondrous awakening in an instant. Tell me, where is Bodhidharma right now? You've passed him by and don't even know it.

聖諦廓然(箭過新羅。咦)何當辨的(過也。有什麼難辨)對朕者誰(再來不直半文錢。又恁麼去也)還雲不識(三個四個中也。咄)因茲暗渡江(穿人鼻孔不得。卻被別人穿。蒼天蒼天。好不大丈夫)豈免生荊棘(腳跟下已深數丈)闔國人追不再來(兩重公案。用追作麼。在什麼處。大丈夫志氣何在)千古萬古空相憶(換手槌胸。望空啟告)休相憶(道什麼。向鬼窟裡作活計)清風匝地有何極(果然。大小雪竇向草裡輥)師顧視左右雲。這裡還有祖師麼(爾待番欵那。猶作這去就)。自雲有(塌薩阿勞)喚來與老僧洗腳(更與三十棒趕出。也未為分外。作這去就。猶較些子)。

Holy truths, vast emptiness (the arrow has already passed Silla. Hm) When will it be made clear? (Past. What is hard to make clear?) Who is facing me? (If he comes again he isn't worth half a copper. Gone again like that.) Still saying "I don't know" (Among three or four. Ha.) And so he quietly crossed the river (Unable to pierce another's nose, he was pierced himself. Heavens, heavens. What a fine man.) How could he avoid brambles growing? (Beneath your feet it is already several fathoms deep.) The whole country chased him and he would not return (Two layers of cases. What is the use of chasing? Where is it? Where is the great man's spirit?) For ten thousand ages vainly remembered (Switching hands and beating the chest. Praying to the empty sky.) Stop remembering him (What are you saying? Making a living in a ghost cave.) The clear wind sweeps the earth, what limit is there? (Sure enough. Great and small, Xuedou rolls in the grass.) The master looked at those to the left and right and said: Is there a patriarch here? (You are waiting to retract your confession. Still taking this stance.) Someone says there is. (Falling in a heap.) Call him over to wash this old monk's feet. (Drive him out with thirty more blows, it wouldn't be excessive. To take this stance is still somewhat better.)

且據雪竇頌此公案。一似善舞太阿劍相似。向虛空中盤礴。自然不犯鋒鋩。若是無這般手段。才拈著便見傷鋒犯手。若是具眼者。看他一拈一掇。一褒一貶。只用四句。揩定一則公案。大凡頌古只是繞路說禪。拈古大綱據欵結案而已。雪竇與他一拶。劈頭便道。聖諦廓然。何當辨的。雪竇於他初句下。著這一句。不妨奇特。且道。畢竟作麼生辨的。直饒鐵眼銅睛。也摸索不著。到這裡。以情識卜度得麼。所以雲門道。如擊石火。似閃電光。這箇些子。不落心機意識情想。等爾開口。堪作什麼。計較生時。鷂子過新羅。雪竇道。爾天下衲僧。何當辨的。對朕者誰。著箇還雲不識。此是雪竇忒殺老婆。重重為人處。且道。廓然與不識。是一般兩般。若是了底人分上。不言而諭。若是未了底人。決定打作兩橛。諸方尋常皆道。雪竇重拈一遍。殊不知。四句頌盡公案了。後為慈悲之故。頌出事跡。因茲暗渡江。豈免生荊棘。達磨本來茲土。與人解粘去縛。抽釘拔楔。剗除荊棘。因何卻道生荊棘。非止當時。諸人即今腳跟下。已深數丈。闔國人追不再來。千古萬古空相憶。可殺不丈夫。且道。達磨在什麼處。若見達磨。便見雪竇末後為人處。雪竇恐怕人逐情見。所以撥轉關捩子。出自己見解雲。休相憶。清風匝地有何極。既休相憶。爾腳跟下事。又作麼生。雪竇道。即今箇裡匝地清風。天上天下有何所極。雪竇拈千古萬古之事。拋向面前。非止雪竇當時有何極。爾諸人分上亦有何極。他又怕人執在這裡。再著方便高聲雲。這裡還有祖師麼。自雲有。雪竇到這裡。不妨為人。赤心片片。又自雲。喚來與老僧洗腳。太殺減人威光。當時也好。與本分手腳。且道。雪竇意在什麼處。到這裡。喚作驢則是。喚作馬則是。喚作祖師則是。如何名邈。往往喚作雪竇使祖師去也。且喜沒交涉。且道。畢竟作麼生。只許老胡知。

Now, take Xuedou's verse on this case: it is like one skilled at dancing the Taie sword, sweeping around in empty space and naturally not touching the blade. Without this sort of skill, the moment one takes it up one sees the blade wound and the hand harmed. If one has the eye, one sees his every taking up and putting down, every praise and blame, using only four lines to wipe clean one case. Generally, verses on old cases only circle around and speak of Chan, while commentaries on old cases just settle the case according to the statement. Xuedou pressed on him and said right off: Holy truths, vast emptiness. When will it be made clear? Placing this line under the opening line is truly remarkable. Tell me, how after all can it be made clear? Even with iron eyes and copper pupils, you would grope and find nothing. Here, will it do to estimate it with sentiment and consciousness? So Yunmen said: Like a spark struck from stone, like a flash of lightning. This tiny thing does not fall into mental scheming, thought, or feeling. By the time you open your mouth, what can you do? Calculating all your life, a hawk passes Silla. Xuedou said: You monks of the whole world, when will you be able to make it clear? Who is facing me? Putting "Still saying I don't know" after it. This is Xuedou being too old-womanly, helping people again and again. Tell me, are "vast emptiness" and "I don't know" one or two? For one who has finished, it is understood without being said. For one who has not finished, he will certainly split it into two pieces. People elsewhere commonly say that Xuedou takes it up once more. They do not know that the four lines already exhausted the case in verse. Later, out of compassion, he sang out the events. And so he quietly crossed the river. How could he avoid brambles growing? Bodhidharma originally came to this land to untie people's bonds and loosen their fetters, to pull out nails and remove wedges, to clear away brambles. Why then does he say brambles grew? Not only then: beneath each of your feet right now it is already several fathoms deep. The whole country chased him and he would not return. For ten thousand ages vainly remembered. A real shame: not a great man. Tell me, where is Bodhidharma? If you see Bodhidharma, you see Xuedou's final way of helping people. Xuedou, fearing people would chase after emotional views, turned the pivot and gave his own view, saying: Stop remembering him. The clear wind sweeps the earth, what limit is there? Since you must stop remembering him, what about the matter beneath your own feet? Xuedou says: Right here the clear wind sweeps the earth; in heaven and earth what limit is there? Xuedou took up a matter of ten thousand ages and threw it before your face. Not only did Xuedou then have "what limit," you all have "what limit" in your own share as well. Then he feared that people would get stuck here, and applied further expedient means, saying loudly: Is there a patriarch here? Someone says there is. Xuedou here is truly helping people, earnest piece by piece. And he says himself: Call him over to wash this old monk's feet. That greatly reduces his awe-inspiring light. It would have been good then to give him a native hand and foot. Tell me, where does Xuedou's intent lie? Here, calling it a donkey is right, calling it a horse is right, calling it a patriarch is right; how do you name and describe it? Often people say Xuedou is ordering the patriarch around. Happily, it has no connection. Tell me, in the end what is it? Only the old barbarian is allowed to know.

不許老胡會。

(Yuanwu continues:) The old barbarian is not allowed to understand.

垂示雲。乾坤窄。日月星辰一時黑。直饒棒如雨點。喝似雷奔。也未當得向上宗乘中事。設使三世諸佛。只可自知。歷代祖師全提不起。一大藏教詮注不及。明眼衲僧自救不了。到這裡。作麼生請益。道箇佛字。拖泥帶水。道箇禪字。滿面慚惶。久參上士不待言之。後學初機直須究取。

Introduction. Heaven and earth are cramped. The sun, moon and stars all turn dark at once. Even if the staff falls like raindrops and the shout is like thunder rushing, it still does not match the matter within the upward-turning school. Suppose all buddhas of the three times: they can only know it for themselves. The successive patriarchs cannot raise it in full. A whole Tripitaka's explanations cannot reach it. A clear-eyed monk cannot save himself. At this point, how does one ask for instruction? Say the word "Buddha" and you drag mud and water. Say the word "Chan" and your face is full of shame. Long-practiced superior people do not wait for it to be finished. Beginners and latecomers must investigate it straight.

【二】舉趙州示眾雲(這老漢作什麼。莫打這葛藤)至道無難(非難非易)唯嫌揀擇(眼前是什麼。三祖猶在)才有語言。是揀擇是明白(兩頭三面。少賣弄。魚行水濁。鳥飛落毛)老僧不在明白裡(賊身已露。這老漢向什麼處去)是汝還護惜也無(敗也。也有一箇半箇)時有僧問。既不在明白裡。護惜箇什麼(也好與一拶。舌拄上顎)州雲。我亦不知(拶殺這老漢。倒退三千)僧雲。和尚既不知。為什麼卻道不在明白裡(看走向什麼處去。逐教上樹去)州雲。問事即得。禮拜了退(賴有這一著。這老賊)。

[Case 2] Cited: Zhaozhou addressed the assembly, saying (What is this old fellow doing? Don't tangle in these vines.) "The utmost Way is not difficult" (Not hard, not easy.) "It only dislikes picking and choosing." (What is before your eyes? The Third Patriarch is still here.) "As soon as there are words, it is picking and choosing, it is clarity." (Two heads, three faces. Don't show off. When a fish moves the water turns muddy; when a bird flies, feathers fall.) "This old monk is not within clarity." (The thief's body is already exposed. Where is this old fellow going?) "Do you still cherish and protect it or not?" (Defeated. Even so there is one or half of one.) At the time a monk asked, "If you are not within clarity, what do you cherish and protect?" (Good to press him. Tongue against the roof of the mouth.) Zhaozhou said, "I don't know either." (Press the old fellow to death. Retreat three thousand.) The monk said, "If the Reverend does not know, why does he say he is not within clarity?" (See where he runs to. Chase him up the tree.) Zhaozhou said, "Ask your questions and be done. Bow and withdraw." (Fortunate to have this move, this old thief.)

趙州和尚。尋常舉此話頭。只是唯嫌揀擇。此是三祖信心銘雲。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。才有是非。是揀擇。是明白。才恁麼會。蹉過了也。鉸釘膠粘。堪作何用。州雲。是揀擇。是明白。如今參禪問道。不在揀擇中。便坐在明白裡。老僧不在明白裡。汝等還護惜也無。汝諸人既不在明白裡。且道。趙州在什麼處。為什麼卻教人護惜。五祖先師當說道。垂手來似過爾。爾作麼生會。且道。作麼生是垂手處。識取鉤頭意。莫認定盤星。這僧出來。也不妨奇特。捉趙州空處。便去拶他。既不在明白裡。護惜箇什麼。趙州更不行棒行喝。只道。我亦不知。若不是這老漢。被他拶著。往往忘前失後。賴是這老漢。有轉身自在處。所以如此答他。如今禪和子。問著也道。我亦不知不會。爭奈同途不同轍。這僧有奇特處。方始會問。和尚既不知。為什麼卻道不在明白裡。更好一拶。若是別人。往往分疏不下。趙州是作家。只向他道。問事即得。禮拜了退。這僧依舊無奈這老漢何。只得飲氣吞聲。此是大手宗師。不與爾論玄論妙。論機論境。一向以本分事接人。所以道。相罵饒爾接嘴。相唾饒爾潑水。殊不知。這老漢。平生不以棒喝接人。只以平常言語。只是天下人不奈何。蓋為他平生無許多計較。所以橫拈倒用。逆行順行。得大自在。如今人不理會得。只管道。趙州不答話。不為人說。殊不知。當面蹉過。

Reverend Zhaozhou ordinarily raised this topic, and it was only that he disliked picking and choosing. This is from the Third Patriarch's Inscription on Faith in Mind: The utmost Way is not difficult, it only dislikes picking and choosing. Just do not hate or love, and it is thoroughly clear. As soon as there is right and wrong, it is picking and choosing. It is clarity. If you understand it just so, you have passed it by. Riveting nails and gluing: what use can they be? Zhaozhou said: It is picking and choosing, it is clarity. Nowadays those who study Chan and ask about the Way, if not in picking and choosing, sit within clarity. This old monk is not within clarity. Do you still cherish and protect it or not? Since none of you are within clarity, tell me, where is Zhaozhou? Why does he tell people to cherish and protect it? My late teacher Wuzu once said: Letting down a hand seems to give it to you. How do you understand it? Tell me, what is the place of letting down a hand? Recognize the meaning of the hook's head, do not take the fixed star of the scale as the mark. This monk came out and was truly remarkable. He seized on Zhaozhou's empty spot and went to press him. If you are not within clarity, what do you cherish and protect? Zhaozhou did not use blows or shouts at all, but only said, "I don't know either." If it were not for this old fellow, pressed like that, one often forgets what came before and loses what comes after. Fortunately this old fellow has a place of free turning of the body. So he answered him like this. Chan students now, when asked, also say: I don't know, I don't understand. Alas, they travel the same road but not the same track. This monk had something remarkable, and so could ask: If the Reverend does not know, why does he say he is not within clarity? An even better press. With anyone else, one often cannot explain it. Zhaozhou was a master and only said to him: Ask your questions and be done. Bow and withdraw. This monk still had no way to deal with this old fellow, and could only swallow his breath.

至道無難(三重公案。滿口含霜。道什麼)言端語端(魚行水濁。七花八裂。搽胡也)一有多種(分開好。只一般。有什麼了期)二無兩般(何堪。四五六七。打葛藤作什麼)天際日上月下(覿面相呈。頭上漫漫。腳下漫漫。切忌昂頭低頭)檻前山深水寒(一死更不再活。還覺寒毛卓竪麼)髑髏識盡喜何立(棺木裡瞠眼。盧行者是它同參)枯木龍吟銷未乾(咄。枯木再生花。達磨遊東土)難難(邪法難扶。倒一說。這裡是什麼所在。說難說易)揀擇明白君自看(瞎。將謂由別人。賴值自看。不幹山僧事)。

The utmost Way is not difficult (Three layers of cases. Mouth full of frost. What are you saying?) Words are the tip, speech is the tip (When a fish moves the water turns muddy. Seven flowers, eight splits. Smearing done.) One has many kinds (Better to separate them. It is just the same. When will it end?) Two has no two kinds (How can it bear it? Four, five, six, seven. What is the use of tangling vines?) At the edge of the sky the sun rises and the moon sets (Presented to your face. Overhead vast and wide. Beneath your feet vast and wide. Be careful not to raise your head or lower it.) Before the railing the mountains are deep and the water cold (Dead once and never alive again. Do you still feel the hair on your skin stand up?) The skull knows everything, why is there joy? (Glaring in the coffin. Lu the layman is his fellow student.) The dragon's cry in the withered tree has not yet dried up (Ha. The withered tree blooms again. Bodhidharma roams the Eastern Land. Here "dried up" means not yet dry, not interfering.) Difficult, difficult (Heterodox dharma is hard to support. Said the other way around. What place is this? Speaking of hard, speaking of easy.) Picking and choosing, clarity: look for yourself (Blind. You still think it is up to others. Fortunate to look for yourself. It has nothing to do with this mountain monk.)

雪竇知他落處。所以如此頌。至道無難。便隨後道。言端語端。舉一隅不以三隅反。雪竇道。一有多種。二無兩般。似三隅反一。爾且道。什麼處是言端語端處。為什麼一卻有多種。二卻無兩般。若不具眼。向什麼處摸索。若透得這兩句。所以古人道。打成一片。依舊見。山是山。水是水。長是長。短是短。天是天。地是地。有時喚天作地。有時喚地作天。有時喚山不是山。喚水不是水。畢竟怎生得平穩去。風來樹動。浪起船高。春生夏長。秋收冬藏。一種平懷。泯然自盡。則此四句頌頓絕了也。雪竇有餘才。所以分開結裹算來也。只是頭上安頭道。至道無難。言端語端。一有多種。二無兩般。雖無許多事。天際日上時月便下。檻前山深時水便寒。到這裡。言也端。語也端。頭頭是道。物物全真。豈不是心境俱忘。打成一片處。雪竇頭上太孤峻生。末後也漏逗不少。若參得透見得徹。自然如醍醐上味相似。若是情解未忘。便見七花八裂。決定不能會如此說話。髑髏識盡喜何立。枯木龍吟銷未乾。只這便是交加處。這僧恁麼問。趙州恁麼答。州雲。至道無難。唯嫌揀擇。才有語言。是揀擇是明白。老僧不在明白裡。是汝還護惜也無。時有僧便問。既不在明白裡。又護惜箇什麼。州雲。我亦不知。僧雲。和尚既不知。為什麼卻道不在明白裡。州雲。問事即得。禮拜了退。此是古人問道底公案。雪竇拽來一串穿卻。用頌至道無難。唯嫌揀擇。如今人不會古人意。只管咬言嚼句。有甚了期。若是通方作者。始能辨得這般說話。不見僧問香嚴。如何是道。嚴雲。枯木裡龍吟。僧雲。如何是道中人。嚴雲。髑髏裡眼睛。僧後問石霜。如何是枯木裡龍吟。霜雲。猶帶喜在。如何是髑髏裡眼睛。霜雲。猶帶識在。僧又問曹山。如何是枯木裡龍吟。山雲。血脈不斷。如何是髑髏裡眼睛。山雲乾不盡。什麼人得聞。山雲。

Xuedou knew where he had landed, so he wrote the verse thus. Having the utmost Way is not difficult, he follows with: Words are the tip, speech is the tip. Raising one corner and not returning with three corners. Xuedou says: One has many kinds. Two has no two kinds. It is like three corners returning with one. Tell me, where is the tip of words and the tip of speech? Why does one have many kinds? Why does two have no two kinds? If you do not have the eye, where will you grope? If you penetrate these two lines, then as the ancients said: Making it all one piece, you still see that mountains are mountains, water is water, long is long, short is short, heaven is heaven, earth is earth. Sometimes one calls heaven earth. Sometimes one calls earth heaven. Sometimes one calls a mountain not a mountain, calls water not water. How after all can one get to peace and steadiness? When the wind comes the trees move. When the waves rise the boat rises. Spring gives birth, summer grows, autumn harvests, winter stores. With one level-hearted mind, it is all quietly exhausted. Then these four lines of verse are suddenly cut off. Xuedou still had talent to spare, so he separated them again for the ending. It is only adding a head on top of a head, saying: The utmost Way is not difficult. Words are the tip, speech is the tip. One has many kinds. Two has no two kinds. Though there is not so much going on, when the sun rises at the edge of the sky the moon goes down. When the mountains are deep before the railing the water is cold. Here, words are the tip, speech is the tip. Every single thing is the Way. Every thing is wholly true. Is this not the place where mind and objects are both forgotten, made into one piece? Xuedou is too solitary and steep at the head, and at the end leaks out quite a lot. If you investigate through and see thoroughly, it will naturally be like the finest taste of ghee. If you have not forgotten emotional understanding, you will see seven flowers and eight splits. You cannot possibly understand such talk. The skull knows everything, why is there joy? The dragon's cry in the withered tree has not yet dried up.

盡大地未有一箇不聞。僧雲未審龍吟是何章句。山雲。不知是何章句。聞者皆喪。復有頌雲。枯木龍吟真見道。髑髏無識眼初明。喜識盡時消息盡。當人那辨濁中清。雪竇可謂大有手腳。一時與爾交加頌出。然雖如是。都無兩般。雪竇末後有為人處。更道難難。只這難難。也須透過始得。何故。百丈道一切語言。山河大地。一一轉歸自己。雪竇凡是一拈一掇。到末後須歸自己。且道。什麼處是雪竇為人處。揀擇明白君自看。既是打葛藤頌了。因何卻道。君自看。好彩教爾自看。且道。意落在什麼處。莫道諸人理會不得。設使山僧到這裡。也只是理會不得。

(Yuanwu continues:) In the whole earth there is not one who has not heard. A monk said, "I wonder what passage the dragon's cry is." Shan said, "I don't know what passage it is. All who hear it lose themselves." There is another verse: The dragon's cry in the withered tree truly sees the Way; when the skull has no consciousness, the eyes first become bright. When joy and knowing are exhausted, the news is exhausted; how can that person discern clear within the muddy? Xuedou may be said to have great hands and feet. He sang all of it out to you at once, crossing and intermingling. Even so, there are not two kinds. At the end Xuedou has a way of helping people. Again he says: difficult, difficult. Even this "difficult, difficult" must be penetrated. Why? Baizhang said: All speech, mountains and rivers and the great earth, each is turned back to oneself. In every taking up and putting down, Xuedou must in the end return to himself. Tell me, where is Xuedou's way of helping people? Picking and choosing, clarity: look for yourself. Since it is a verse tangling in vines, why then does he say, "look for yourself"? Lucky to let you look for yourself. Tell me, where does the meaning land? Don't say that you all fail to understand. Even this mountain monk, right here, simply doesn't understand.

垂示雲。一機一境。一言一句。且圖有箇入處。好肉上剜瘡。成窠成窟。大用現前不存軌則。且圖知有向上事。蓋天蓋地又摸索不著。恁麼也得。不恁麼也得。太廉纖生。恁麼也不得。不恁麼也不得。太孤危生。不涉二塗。如何即是。請試舉看。

Introduction. One opportunity, one circumstance. One word, one phrase. Just wanting to have an entrance. Gouging a sore in good flesh. Making a nest and a hole. When the great function appears, it does not preserve rules. Just wanting to know the matter of upward turning. Covering heaven and covering earth, yet groping and not finding. This is acceptable. Not this is also acceptable. Too finical. This is not acceptable. Not this is also not acceptable. Too lonely and precarious. Not touching these two paths, how is it right? Please try to bring it up.

【三】舉馬大師不安(這漢漏逗不少。帶累別人去也)院主問。和尚近日。尊候如何(四百四病一時發。三日後不送亡僧。是好手。仁義道中)大師雲。日面佛月面佛(可殺新鮮。養子之緣)。

[Case 3] Cited: Great Master Ma was unwell. (This fellow leaks out a lot. He has implicated others.) The temple director asked, "Reverend, how has your honored condition been these days?" (Four hundred and four illnesses break out at once. Three days later he won't see off a dead monk. A good hand. Within the way of benevolence and righteousness.) The Great Master said, "Sun-faced Buddha, Moon-faced Buddha." (So fresh. The affinity of raising a child.)

馬大師不安。院主問。和尚近日尊候如何。大師雲日面佛月面佛。祖師若不以本分事相見。如何得此道光輝。此箇公案。若知落處便獨步丹霄。若不知落處。往往枯木巖前差路去在。若是本分人到這裡。須是有驅耕夫之牛。奪飢人之食底手腳。方見馬大師為人處。如今多有人道。馬大師接院主。且喜沒交涉。如今眾中多錯會瞠眼雲。在這裡。左眼是日面。右眼是月面。有什麼交涉。驢年未夢見在。只管蹉過古人事。只如馬大師如此道。意在什麼處。有底雲。點平胃散一盞來。有什麼巴鼻。到這裡。作麼生得平穩去。所以道。向上一路千聖不傳。學者勞形如猿捉影。只這日面佛月面佛。極是難見。雪竇到此。亦是難頌。卻為他見得透。用盡平生工夫。指注他。諸人要見雪竇麼。看取下文。

Great Master Ma was unwell. The temple director asked, "Reverend, how has your honored condition been these days?" The Great Master said, "Sun-faced Buddha, Moon-faced Buddha." If the patriarch had not met people with the matter at hand, how could he have this radiance of the Way? In this case, if you know where it lands, you walk alone in the cinnabar sky. If you do not know where it lands, you often go astray before the withered tree and the rock. If a person of the original portion comes here, he must have the hand and foot to drive away the plowman's ox and snatch the hungry person's food, and only then will he see Great Master Ma's way of helping people. Nowadays many say: Master Ma was receiving the temple director. Happily, it has no connection. Now many in the assembly misunderstand, glaring and saying: Here, the left eye is the sun face, the right eye is the moon face. What connection does it have? Not even dreamed of in a donkey year. They only go on passing by the ancients' business. As for Master Ma speaking like this, where does his intent lie? Some say: Bring a cup of Pingwei powder. What nose-handle is there in that? Here, how can one get to peace and steadiness? So it is said: The upward road is not transmitted by a thousand sages; students toil in vain like monkeys grasping at shadows. This very "Sun-faced Buddha, Moon-faced Buddha" is extremely hard to see. Xuedou, coming here, also found it hard to versify. Yet because he saw through it, he used all his lifetime's effort to point it out and annotate it. Do you all want to see Xuedou? Look at the text below.

日面佛月面佛(開口見膽。如兩面鏡相照於中無影像)五帝三皇是何物(太高生。莫謾他好。可貴可賤)二十年來曾苦辛(自是爾落草。不幹山僧事。啞子吃苦瓜)為君幾下蒼龍窟(何消恁麼。莫錯用心好。也莫道無奇特)屈(愁殺人。愁人莫向愁人說)堪述(向阿誰說。說與愁人愁殺人)明眼衲僧莫輕忽(更須子細。咄。倒退三千)。

Sun-faced Buddha, Moon-faced Buddha (Opening the mouth shows the gallbladder. Like two mirrors reflecting each other, with no image in between.) What were the Five Emperors and Three Sovereigns? (Too lofty. Better not deceive him. Can be precious, can be cheap.) For twenty years I have borne bitter toil (You yourself fell into the grass for you. It has nothing to do with this mountain monk. A mute eating a bitter melon.) For you I descended into the azure dragon's cave several times (Why must it be so? Better not use the mind wrongly. And don't say there is nothing special.) Wronged (It saddens people. Do not tell a sorrowing person your sorrow.) Worth telling (To whom? Tell a sorrowing person and he is saddened to death.) Clear-eyed monks, do not be careless (Be even more careful. Ha. Retreat three thousand.)

神宗在位時。自謂此頌諷國。所以不肯入藏。雪竇先拈雲。日面佛月面佛。一拈了。卻雲。五帝三皇是何物。且道。他意作麼生。適來已說了也。直下注他。所以道。垂鉤四海。只釣獰龍。只此一句已了。後面雪竇自頌他平生所以用心參尋。二十年來曾苦辛。為君幾下蒼龍窟。似箇什麼。一似人入蒼龍窟裡取珠相似。後來打破漆桶。將謂多少奇特。元來只消得箇五帝三皇是何物。且道雪竇語。落在什麼處。須是自家退步看。方始見得他落處。豈不見。興陽剖侍者。答遠錄公問。娑竭出海乾坤震。覿面相呈事若何。剖雲。金翅鳥王當宇宙。箇中誰是出頭人。遠雲。忽遇出頭。又作麼生。剖雲。似鶻捉鳩。君不信。髑髏前驗始知真。遠雲。恁麼則屈節當胸退身三步。剖雲。須彌座下烏龜子。莫待重遭點額回。所以三皇五帝亦是何物。人多不見雪竇意。只管道諷國。若恁麼會。只是情見。此乃禪月題公子行雲。錦衣鮮華手擎鶻。閑行氣貌多輕忽。稼穡艱難總不知。五帝三皇是何物。雪竇道。屈堪述。明眼衲僧莫輕忽。多少人向蒼龍窟裡。作活計。直饒是頂門具眼。肘後有符。明眼衲僧。照破四天下。到這裡。也莫輕忽。須是子細始得。

When Emperor Shenzong was on the throne, he took this verse to be satirizing the state, and so would not allow it to enter the canon. Xuedou first raised it, saying: Sun-faced Buddha, Moon-faced Buddha. Having raised it once, he then said: What were the Five Emperors and Three Sovereigns? Tell me, what is his meaning? It was just stated. Annotate it directly. So it is said: Casting a hook over the four seas, fishing only for fierce dragons. This single line already finishes it. Afterwards Xuedou himself sings of what he sought and investigated with his mind throughout his life. For twenty years I have borne bitter toil. For you I descended into the azure dragon's cave several times. What is this like? It is just like a person entering the azure dragon's cave to take the pearl. Afterwards, when the lacquer bucket was smashed, he still thought there was something special. It turned out only to take "What were the Five Emperors and Three Sovereigns?" Tell me, where do Xuedou's words land? You must step back and look for yourself, and only then see where they land. Haven't you seen it? Attendant Pou of Xingyang answered Yuan Lu's question. "When Sagara emerges from the sea, heaven and earth shake. What is the matter of presenting it to your face?" Pou said: "The Golden-Winged Bird King covers the universe. Within it, who is the one who comes forth?" Yuan said: "What if one does come forth?" Pou said: "Like a falcon seizing a dove. If you do not believe it, before the skull you will know the truth." Yuan said: "In that case, one bends the knee and retreats three steps with the chest forward." Pou said: "A tortoise under the Sumeru seat. Don't wait until you are branded on the forehead again." So what indeed were the Three Sovereigns and Five Emperors? Many do not see Xuedou's meaning and only say it satirizes the state. If you understand it that way, it is only emotional view. This is from Chanyue's poem Song of the Young Nobleman: Brocade clothes bright and fine, a falcon on the hand; strolling about, his bearing is mostly careless. He knows nothing of the hardships of farming. What were the Five Emperors and Three Sovereigns? Xuedou says: Wronged, worth telling. Clear

垂示雲。青天白日。不可更指東劃西。時節因緣。亦須應病與藥。且道。放行好。把定好。試舉看。

Introduction. Under the clear sky and white sun, one must not again point east and sketch west. The season and the conditions also require giving medicine to suit the illness. Tell me, is it better to let go, or better to hold fast? Try bringing it up.

【四】舉德山到溈山(擔板漢。野狐精)挾複子於法堂上(不妨令人疑著。納敗缺)從東過西。從西過東(可殺有禪作什麼)顧視雲無無。便出(好與三十棒。可殺氣沖天。真師子兒。善師子吼)雪竇著語云。勘破了也(錯。果然。點)德山至門首卻雲。也不得草草(放去收來。頭上太高生。末後太低生。知過必改。能有幾人)便具威儀。再入相見(依前作這去就。已是第二重敗缺。嶮)溈山坐次(冷眼看這老漢。捋虎鬚。也須是這般人始得)德山提起坐具雲。和尚(改頭換面。無風起浪)溈山擬取拂子(須是那漢始得。運籌帷幄之中。不妨坐斷天下人舌頭)德山便喝。拂袖而出(野狐精見解。這一喝。也有權。也有實。也有照。也有用。一等是拏雲攫霧者。就中奇特)雪竇著語云。勘破了也(錯。果然。點)德山背卻法堂。著草鞋便行(風光可愛。公案未圓。贏得項上笠。失卻腳下鞋。已是喪身失命了也)溈山至晚問首座。適來新到在什麼處(東邊落節。西邊拔本。眼觀東南。意在西北)首座雲。當時背卻法堂。著草鞋出去也(靈龜曳尾。好與三十棒。這般漢腦後合吃多少)溈山雲。此子已後。向孤峰頂上。盤結草菴。呵佛罵祖去在(賊過後張弓。天下衲僧跳不出)雪竇著語云。雪上加霜(錯。果然。點)。

[Case 4] Cited: Deshan came to Guishan. (A fellow carrying a board. A wild fox spirit.) Carrying his bundle in the Dharma hall (Hard not to make people suspicious. Exposing a defect.) He walked from east to west, and from west to east. (What's the use of having Chan?) Looking around, he said, "Nothing, nothing," and went out. (He deserves thirty blows. Spirit reaching to the sky. A true lion cub. Good at the lion's roar.) Xuedou's comment: He saw through him! (Wrong. Sure enough. Dot.) Deshan reached the gate and then said, "I shouldn't be so hasty." (Releasing and gathering back. Too high at the head, too low at the end. To know a fault and correct it, how many can do that?) He then put on his full demeanor and entered again to meet him. (Taking the same stance again. This is already the second defect. Dangerous.) Guishan was sitting. (Watching this old fellow with a cold eye. Pulling the tiger's whiskers. Only such a person can do it.) Deshan raised his sitting cloth and said, "Reverend!" (Changing head and face. Raising waves with no wind.) Guishan reached for his whisk. (Only that man can do it. Planning within the command tent. Quite able to cut off the tongues of the world.) Deshan shouted and, flicking his sleeves, went out. (A wild fox's view. This shout has expedient, has real, has illumination, has function. The same sort that grabs clouds and clutches mist; especially remarkable among them.) Xuedou's comment: He saw through him! (Wrong. Sure enough. Dot.) Deshan turned his back on the Dharma hall, put on his straw sandals and left. (The scenery is lovely. The case is not yet complete. He won the bamboo hat on his head and lost the sandals on his feet. Already losing body and life.) That evening Guishan asked the head monk, "Where is that newcomer from earlier?" (A joint breaks in the east, the roots are pulled in the west. Eyes looking southeast, intent on the northwest.) The head monk said, "At that time he turned his back on the Dharma hall, put on his straw sandals and went out." (The spirit tortoise drags its tail. Deserves thirty blows. How much should the back of the head of such fellows take?) Guishan said, "After this fellow goes to the top of a solitary peak, he will build a grass hut, and scold buddhas and curse patriarchs." (Drawing the bow after the thief has passed. The monks of the world cannot jump out.) Xuedou's comment: Frost added to snow. (Wrong. Sure enough. Dot.)

夾山下三箇點字。諸人還會麼。有時將一莖草。作丈六金身用。有時將丈六金身。作一莖草用。德山本是講僧。在西蜀講金剛經。因教中道。金剛喻定。後得智中。千劫學佛威儀。萬劫學佛細行。然後成佛。他南方魔子。便說即心是佛。遂發憤。擔疏鈔行腳。直往南方。破這魔子輩。看他恁麼發憤。也是箇猛利底漢。初到澧州。路上見一婆子賣油餈。遂放下疏鈔。且買點心吃。婆雲。所載者是什麼。德山雲。金剛經疏鈔。婆雲。我有一問。爾若答得。佈施油餈作點心。若答不得。別處買去。德山雲。但問。婆雲。金剛經云。過去心不可得。現在心不可得。未來心不可得。上座欲點那箇心。山無語。婆遂指令去參龍潭。才跨門便問。久嚮龍潭。及乎到來。潭又不見。龍又不現。龍潭和尚。於屏風後。引身雲。子親到龍潭。師乃設禮而退。至夜間入室。侍立更深潭雲。何不下去。山遂珍重。揭簾而出。見外面黑卻回雲。門外黑。潭遂點紙燭度與山。山方接潭便吹滅。山豁然大悟。便禮拜。潭雲。子見箇什麼便禮拜。山雲。某甲自今後。更不疑著天下老和尚舌頭。至來日。潭上堂雲。可中有箇漢。牙如劍樹。口似血盆。一棒打不回頭。他時異日。向孤峰頂上。立吾道去在。山遂取疏鈔。於法堂前。將火炬舉起雲。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投於巨壑。遂燒之。後聞溈山盛化。直造溈山。便作家相見。包亦不解。直上法堂。從東過西。從西過東。顧視雲無無。便出。且道。意作麼生。莫是顛麼。人多錯會。用作建立。直是無交涉。看他恁麼。不妨奇特。所以道。出群須是英靈漢。敵勝還他師子兒。選佛若無如是眼。假饒千載又奚為。到這裡須是通方作者。方始見得。何故。佛法無許多事。那裡著得情見來。是他心機那裡有如許多阿勞。所以玄沙道。直似秋潭月影。靜夜鐘聲。隨扣擊以無虧。

Jiashan put down three "dots." Do you all understand? Sometimes he uses a blade of grass as a sixteen-foot golden body. Sometimes he uses a sixteen-foot golden body as a blade of grass. Deshan was originally a lecturing monk, lecturing the Diamond Sutra in western Shu. Because the teaching says: The diamond is a metaphor for samadhi, and then, within wisdom attained afterwards, one studies the Buddha's demeanor for a thousand kalpas and studies the Buddha's fine conduct for ten thousand kalpas, and only then becomes a buddha. Those southern demon-brats, he said, say that this very mind is buddha. So in a fit of resolve he carried his commentaries and set out on foot, going straight south to smash these demon fellows. Seeing him so resolved, he was truly a fierce and keen fellow. Arriving first at Lizhou, he saw an old woman on the road selling oil cakes, so he put down his commentaries and bought a snack. The woman said, "What are you carrying?" Deshan said, "The commentaries on the Diamond Sutra." The woman said, "I have a question. If you can answer it, I'll give you oil cakes as a snack. If you can't, buy them elsewhere." Deshan said, "Just ask." The woman said, "The Diamond Sutra says: The past mind cannot be obtained. The present mind cannot be obtained. The future mind cannot be obtained. Which mind does the venerable one want to light?" Shan had no words. The woman then pointed him to study with Longtan. As soon as he stepped through the door he said: I have long admired Longtan, but now that I've come, I see no pond and no dragon. Reverend Longtan, from behind the screen, leaned out and said: You have personally arrived at Longtan. The master then bowed in ceremony and withdrew. At night he entered the room and attended standing until late, and Tan said, "Why not go down?" Shan then bade him farewell, lifted the curtain and went out, saw it was dark outside, and came back saying, "It is dark outside." Tan lit a paper candle and handed it to Shan. As Shan was about to take it, Tan blew it out. Shan was suddenly greatly awakened and bowed. Tan said, "What did you see that you bow?" Shan said, "From now on I will never again doubt the tongues of the old monks of the world." The next day Tan ascended the hall and said: There is a fellow among you whose teeth are like a forest of swords and whose mouth is like a bowl of blood; if you beat him with a staff he doesn't turn his head. Some other day he will go to the top of a solitary peak and establish my Way. Shan then took his commentaries to the front of the Dharma hall, raised a torch and said: Exhausting all the profound arguments is like placing a single hair in the Great Void. Exhausting the world's pivotal workings is like dropping one drop into a vast gully. Then he burned them. Later, hearing that Guishan was flourishing in teaching, he went straight to Guishan, and met him as a master. He did not even undo his bundle, but went straight up to the Dharma hall, walked from east to west and west to east, looked around and said, "Nothing, nothing," and went out. Tell me, what is his meaning? Could he be crazy? Many people misunderstand it, taking it as something established, which is simply unconnected. See how remarkable he is like this. So it is said: To stand out from the crowd one must be a heroic and spirited fellow. To match victory, give it back to the lion cub. If in choosing a buddha one lacks such an eye, even a thousand years would be pointless. Here one must be a master with complete command to see it. Why? The Buddha Dharma has not so much going on. How could one place emotional views in it? Where could his mental workings have such fuss? So Xuansha said: Just like the moon's reflection in an autumn pool. Like the sound of a bell on a quiet night. It follows each strike without lack.

觸波瀾而不散。猶是生死岸頭事。到這裡亦無得失是非。亦無奇特玄妙。既無奇特玄妙。作麼生會他從東過西。從西過東。且道。意作麼生。溈山老漢。也不管他。若不是溈山。也被他折挫一上。看他溈山老作家相見。只管坐觀成敗。若不深辯來風。爭能如此。雪竇著語云。勘破了也。一似鐵橛相似。眾中謂之著語。雖然在兩邊卻不住在兩邊。作麼生會他道勘破了也。什麼處是勘破處。且道勘破德山。勘破溈山。德山遂出到門首。卻要拔本。自雲。也不得草草。要與溈山掀出五臟心肝法戰一場。再具威儀卻回相見。溈山坐次。德山提起坐具雲。和尚溈山擬取拂子。德山便喝。拂袖而出。可殺奇特。眾中多道。溈山怕他有甚交涉。溈山亦不忙。所以道。智過於禽獲得禽。智過於獸獲得獸。智過於人獲得人。參得這般禪。盡大地森羅萬象。天堂地獄。草芥人畜。一時作一喝來。他亦不管掀倒禪床。喝散大眾。他亦不顧。如天之高。似地之厚。溈山若無坐斷天下人舌頭。底手腳。時驗他也大難。若不是他一千五百人善知識。到這裡也分疎不下。溈山是運籌帷幄。決勝千里。德山背卻法堂。著草鞋便出去。且道他意作麼生。爾道德山是勝是負。溈山恁麼是勝是負。雪竇著語云。勘破了也。是他下工夫。見透古人聱訛極則處。方能恁麼。不妨奇特。訥堂雲。雪竇著兩箇勘破。作三段判。方顯此公案。似傍人斷二人相似。後來這老漢。緩緩地至晚方問首座。適來新到在什麼處。首座雲。當時背卻法堂。著草鞋出去也。溈山雲。此子已後向孤峰頂上。盤結草菴呵佛罵祖去在。且道他意旨如何。溈山老漢不是好心。德山後來呵佛罵祖。打風打雨。依舊不出他窠窟。被這老漢見透平生伎倆。到這裡喚作溈山與他受記得麼。喚作澤廣藏山。理能伏豹得麼。若恁麼且喜沒交涉。雪竇知此公案落處。敢與他斷更道。

(Yuanwu continues:) Touching the waves without scattering is still a matter at the shore of birth and death. Here there is no gain or loss, right or wrong, nor anything special or mysterious. Since there is nothing special or mysterious, how does one understand him going from east to west and west to east? Tell me, what is his meaning? The old man Guishan paid no attention to him. If it were not for Guishan, he would have been broken and humbled once by him. See how old master Guishan met him as a master, only sitting and watching success and failure. If he had not deeply discerned the wind that came, how could he do this? Xuedou's comment: He saw through him. It is just like an iron peg. In the assembly it is called a "comment." Though it is on both sides, it does not dwell on either side. How do you understand his saying "He saw through him"? Where is the place of seeing through? Tell me, did he see through Deshan, or see through Guishan? Deshan went out to the gate and wanted to pull out the root, saying to himself: I shouldn't be so hasty. He wanted to bring out his entrails and heart and liver and fight a Dharma battle with Guishan. He again assumed his full demeanor and went back to meet him. Guishan was sitting. Deshan raised his sitting cloth and said, "Reverend!" Guishan reached for his whisk. Deshan then shouted, flicked his sleeves and went out. How remarkable. In the assembly many say: Guishan was afraid of him. What connection is there? Guishan was in no hurry. So it is said: If one's wisdom surpasses birds, one catches birds. If it surpasses beasts, one catches beasts. If it surpasses people, one catches people. One who has investigated such Chan takes the whole earth, the myriad phenomena, heaven and hell, grass seeds, people and livestock, and in one stroke makes a shout of it; he does not care if he overturns the Chan seat, or shouts the assembly apart. As high as heaven, as thick as earth. If Guishan had not had the hand and foot to cut off the tongues of the world, it would have been very hard to test him then. If he had not been a good teacher of fifteen hundred people, he could not have sorted it out here. Guishan was planning within the command tent, deciding victory a thousand li away. Deshan turned his back on the Dharma hall, put on his straw sandals and went out. Tell me, what was his meaning? Do you say Deshan won or lost? Did Guishan win or lose, doing so? Xuedou's comment: He saw through him. It is because he put in effort and saw through to the ultimate point of the ancients' obscure sayings that he could do this, which is truly remarkable. Netang said: Xuedou put two "seeing throughs" and made three sections of judgment, only then revealing this case, like a bystander judging the two men. Later this old fellow, slowly, until evening, only then asked the head monk: Where is that newcomer from earlier? The head monk said: At that time he turned his back on the Dharma hall, put on his straw sandals and went out. Guishan said: After this fellow goes to the top of a solitary peak, he will build a grass hut and scold buddhas and curse patriarchs. Tell me, what is his purpose? The old man Guishan had no good heart. Deshan later scolded buddhas and cursed patriarchs, beating wind and beating rain, and still never left his nest and burrow; this old fellow had seen through his whole bag of tricks. Here, can one call it Guishan giving him a prediction? Can one call it a marsh hiding a mountain, or reason subduing a leopard? If so, happily it has no connection. Xuedou knew where this case lands and dared to judge it, and said further:

雪上加霜又重拈起來教人見。若見得去。許爾與溈山德山雪竇同參。若也不見。切忌妄生情解。

(Yuanwu continues:) Frost added to snow is again taken up anew to show people. If you can see it, I allow you to study together with Guishan, Deshan and Xuedou. If you still do not see it, be sure not to produce emotional understanding rashly.

一勘破(言猶在耳。過)二勘破(兩重公案)雪上加霜曾嶮墮(三段不同。在什麼處)

First seeing through (The words are still in the ear. Past.) Second seeing through (Two layers of cases.) Frost added to snow, once nearly fell (Three sections differ. Where are they?)

飛騎將軍入虜庭(嶮。敗軍之將。無勞再斬。喪身失命)

The flying cavalry general enters the barbarian court (Dangerous. A defeated general; no need to execute him again. Losing body and life.)

再得完全能幾箇(死中得活)急走過(傍若無人。三十六策。盡爾神通。堪作何用)

How many can again be kept whole? (Gaining life in death.) Hurrying past (As if no one were around. Thirty-six stratagems. Use all your spiritual powers: what use will they be?)

不放過(理能伏豹。穿卻鼻孔)孤峰頂上草裡坐(果然。穿過鼻孔。也未為奇特。為什麼卻在草裡坐)

Not letting him go (Reason subdues the leopard. Pierce through the nostrils.) Sitting in the grass atop the solitary peak (Sure enough. Having his nostrils pierced is not yet remarkable. Why then sit in the grass?)

咄(會麼。兩刃相傷。兩兩三三舊路行。唱拍相隨。便打)

Ha! (Do you understand? Two blades injure each other. In twos and threes, walking the old road; singing and clapping along, then strike.)

雪竇頌一百則公案。一則則焚香拈出。所以大行於世。他更會文章透得公案。盤礴得熟。方可下筆。何故。如此。龍蛇易辨。衲子難瞞。雪竇參透這公案。於節角聱訛處。著三句語。撮來頌出。雪上加霜。幾乎嶮墮。只如德山似什麼。一似李廣天性善射。天子封為飛騎將軍。深入虜庭。被單於生獲。廣時傷病。置廣兩馬間。絡而盛臥。廣遂詐死。睨其傍有一胡兒騎善馬。廣騰身上馬推墮胡兒。奪其弓矢。鞭馬南馳。彎弓射退追騎。以故得脫。這漢有這般手段。死中得活。雪竇引在頌中。用比德山再入相見。依舊被他跳得出去。看他古人。見到。說到。行到。用到。不妨英靈。有殺人不眨眼底手腳。方可立地成佛。有立地成佛底人。自然殺人不眨眼。方有自由自在分。如今人有底。問著頭上一似衲僧氣概。輕輕拶著。便腰做段。股做截。七支八離。渾無些子相續處。所以古人道。相續也大難。看他德山溈山如此。豈是滅滅挈挈底見解。再得完全能幾箇。急走過。德山喝便出去。一似李廣被捉後設計。一箭射殺一箇番將。得出虜庭相似。雪竇頌到此。大有工夫。德山背卻法堂。著草鞋出去。道得便宜。殊不知。這老漢。依舊不放他出頭在。雪竇道。不放過。溈山至晚間問首座。適來新到在什麼處。首座雲。當時背卻法堂。著草鞋出去也。溈山雲。此子他日。向孤峰頂上。盤結草菴。呵佛罵祖去在。幾曾是放過來。不妨奇特。到這裡。雪竇為什麼道。孤峰頂上草裡坐。又下一喝。且道落在什麼處。更參三十年。

Xuedou composed verses on a hundred cases, burning incense and picking them out one by one, and so they spread widely in the world. He was also skilled in literary composition and had penetrated the cases; only after steeping in them until ripe did he put brush to paper. Why? Because like this, dragons and snakes are easily told apart, and it is hard to deceive a patch-robed monk. Xuedou, having penetrated this case, at the points where the joints are twisted and contrary, set down three lines and gathered them into a verse. It is frost added to snow; he nearly fell into danger. As for Deshan, what is he like? He is like Li Guang, who was by nature good at archery. The emperor appointed him General of the Flying Cavalry. He went deep into the barbarian court and was captured alive by the Chanyu. Li Guang was then wounded and ill, and was laid between two horses in a net sling. Li Guang then feigned death. Looking out sidelong, he saw a barbarian youth riding a fine horse nearby. Li Guang leapt onto the horse, pushed the youth off, seized his bow and arrows, whipped the horse south at a gallop, drew the bow and shot back the pursuing riders, and so escaped. This man had such skill: finding life in death. Xuedou brought him into the verse to compare with Deshan meeting him again and still being able to leap out of his grasp. Look at those ancients. They saw it, they spoke it, they walked it, they used it, quite heroically. Only with the hands and feet of one who kills without blinking can one become a Buddha on the spot. One who can become a Buddha on the spot will naturally kill without blinking, and only then has freedom and ease. Today some people, when asked, have the air of patch-robed monks at first, but when pressed lightly their waists break into sections, their thighs into pieces, seven limbs apart and eight scattered, with no continuity at all. So the ancients said: continuing is also extremely hard. Look at Deshan and Weishan like this; how could it be an understanding of the slack and trembling? How many can still be complete? 'Hurry away!' Deshan shouted and went out. It is like Li Guang who, after capture, devised a plan, shot dead a barbarian general with one arrow, and escaped from the barbarian court. Xuedou's verse here took great effort. Deshan turned his back on the Dharma hall, put on his straw sandals, and went out, which is spoken to his advantage. Little does one know that this old man still did not let him raise his head. Xuedou says: he did not let him off. That evening Weishan asked the head monk: 'Where is the newcomer who just arrived?' The head monk said: 'He turned his back on the Dharma hall, put on his straw sandals, and went out.' Weishan said: 'This fellow, some day, will build a thatched hut on the top of a lone peak, scold Buddhas and revile patriarchs.' When did he ever let him off? Quite remarkable. Arriving here, why did Xuedou say: 'On the top of the lone peak, sitting in the grass'? and then give another shout? Tell me, where does it land? Study for thirty years more.

垂示雲。大凡扶竪宗教。須是英靈底漢。有殺人不眨眼底手腳。方可立地成佛。所以照用同時卷舒齊唱。理事不二。權實並行。放過一著。建立第二義門。直下截斷葛藤。後學初機難為湊泊。昨日恁麼。事不獲已。今日又恁麼。罪過彌天。若是明眼漢。一點謾他不得。其或未然。虎口裡橫身。不免喪身失命。試舉看。

Introduction. In general, to prop up and uphold the teaching school, one must be a heroic fellow with the hands and feet of one who kills without blinking; only then can one become a Buddha on the spot. So illumination and function are simultaneous, rolling up and unrolling are sung together, principle and phenomena are not two, and the provisional and the real go side by side. If one lets one move slip by, one sets up the gate of the second meaning. Directly cut off the tangled vines. Latecomers and beginners find it hard to get a foothold. Yesterday it was like this, which could not be helped; today again it is like this, and the fault fills the sky. If he is a clear-eyed man, not a bit can be hidden from him. If not, lying across the tiger's mouth, one cannot avoid losing body and life. Let me bring it up and see.

【五】舉雪峰示眾雲(一盲引眾盲。不為分外)盡大地撮來如粟米粒大(是什麼手段。山僧從來不弄鬼眼睛)拋向面前(只恐拋不下有什麼伎倆)漆桶不會(倚勢欺人。自領出去。莫謾大眾好)打鼓普請看(瞎。打鼓為三軍)。

[Case 5] Cited: Xuefeng said to the assembly (one blind man leading a crowd of blind men; it is not beyond what is proper): 'Gather up the whole great earth and it is the size of a grain of millet (what kind of skill is this? This mountain monk has never played tricks with the eye) and toss it before you (I only fear it cannot be tossed down; what tricks are there?). You with a lacquer-bucket mind do not understand (relying on power to bully people; lead yourself out, and do not deceive the assembly). Beat the drum and call everyone to see (blind! beat the drum for the three armies).'

長慶問雲門。雪峰與麼道。還有出頭不得處麼。門雲。有。慶雲。作麼生。門雲。不可總作野狐精見解。雪峰雲。匹上不足。匹下有餘。我更與爾打葛藤。拈拄杖雲。還見雪峰麼。咄。王令稍嚴。不許攙奪行市。大溈喆雲。我更為諸人。土上加泥。拈拄杖雲。看看。雪峰向諸人面前放屙。咄。為什麼屎臭也不知。雪峰示眾雲。盡大地撮來如粟米粒大。古人接物利生。有奇特處。只是不妨辛懃。三上投子。九到洞山。置漆桶木杓。到處作飯頭。也只為透脫此事。及至洞山作飯頭。一日洞山問雪峰。作什麼。峰雲。淘米。山雲。淘沙去米。淘米去沙。峰雲。沙米一齊去。山雲。大眾吃箇什麼。峰便覆盆。山雲。子緣在德山。指令見之。才到便問。從上宗乘中事。學人還有分也無。德山打一棒雲。道什麼。因此有省。後在鰲山阻雪。謂嵓頭雲。我當時在德山棒下。如桶底脫相似。嵓頭喝雲。爾不見道。從門入者。不是家珍。須是自己胸中流出。蓋天蓋地。方有少分相應。雪峰忽然大悟。禮拜雲。師兄今日始是鰲山成道。如今人只管道。古人特地做作。教後人依規矩。若恁麼。正是謗他古人。謂之出佛身血。古人不似如今人苟且。豈以一言半句。以當平生。若扶竪宗教。續佛壽命。所以吐一言半句。自然坐斷天下人舌頭。無爾著意路作情解。涉道理處。看他此箇示眾。蓋為他曾見作家來。所以有作家鉗鎚。凡出一言半句。不是心機意識思量鬼窟裡作活計。直是超群拔萃。坐斷古今。不容擬議。他家用處。盡是如此。一日示眾雲。南山有一條鱉鼻蛇。汝等諸人切須好看取。時稜道者出眾雲。恁麼則今日堂中大有人喪身失命去在。又云。盡大地是沙門一隻眼。汝等諸人。向什麼處屙。又云。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。時保福問鵝湖。僧堂前即且置。如何是望州亭。烏石嶺相見處。

Changqing asked Yunmen: 'Xuefeng spoke like this; is there any place where he could not get his head out?' Yunmen said: 'There is.' Changqing said: 'How so?' Yunmen said: 'You must not take it all as the view of a wild fox spirit.' Xuefeng said: 'Measured against the above, it falls short; measured against the below, it has more than enough. I will tangle with you further.' He picked up his staff and said: 'Do you still see Xuefeng?' Tut! The king's orders are rather strict; no one may seize the market. Dasui Zhe said: 'For the sake of you all I will add mud to earth.' He picked up the staff and said: 'Look, look! Xuefeng is relieving himself in front of you all.' Tut! Why do you not even know it stinks? Xuefeng addressed the assembly: 'Gather up the whole great earth and it is the size of a grain of millet.' The ancients, in receiving beings and benefiting them, had something remarkable, and it was only that they did not mind hard toil. Three times he went up to Touzi and nine times to Dongshan. Carrying a lacquer bucket and a wooden ladle, he served as rice cook everywhere, and all this was only to break through and be free in this matter. When he was rice cook at Dongshan, one day Dongshan asked Xuefeng: 'What are you doing?' Feng said: 'Washing rice.' Shan said: 'Do you wash away the sand and keep the rice, or wash away the rice and keep the sand?' Feng said: 'Sand and rice are both washed away.' Shan said: 'What will the assembly eat?' Feng turned over the basin. Shan said: 'Your affinity is with Deshan,' and pointed him to go see him. As soon as he arrived he asked: 'In the tradition from the past, do I, a student, have a share or not?' Deshan struck him with a staff and said: 'What are you saying?' From this he had an awakening. Later, when snowbound on Mount Ao, he said to Yantou: 'When I was beneath Deshan's staff, it was as if the bottom fell out of a bucket.' Yantou shouted and said: 'Have you not heard it said: what comes in through the gate is not the family treasure. It must flow out from your own breast, covering the heavens and covering the earth; only then is there a small measure of accord.' Xuefeng suddenly had a great awakening, bowed, and said: 'Elder brother, only today have you attained the Way on Mount Ao.' People today only say that the ancients deliberately made all this up to teach later people to follow rules. If so, it is slandering the ancients, and it is called drawing blood from a Buddha's body. The ancients were not as casual as people today; how could they take a word or half a phrase as enough for a lifetime? If they propped up the teaching school and continued the Buddha's life, then whenever they uttered a word or half a phrase, it naturally cut off the tongues of all under heaven, leaving no path for you to set your mind on, no emotional understanding, no wading into reasoning. Look at this address to the assembly: it is because he had met masters that he had a master's tongs and hammer. Any word or half-phrase he uttered was not a livelihood made in a ghost cave of mental calculation and consciousness; it simply stood out above the crowd, cut off past and present, and allowed no deliberation. His uses were all like this. One day he addressed the assembly: 'On the southern mountain there is a turtle-nosed snake. All of you must watch out for it.' Then the Elder Leng came forward from the assembly and said: 'In that case, today many people in this hall will lose body and life.' He also said: 'The whole great earth is the one eye of a monk. Where will you all relieve yourselves?' He also said: 'I met you at Wangzhou Pavilion, I met you at Wushi Ridge, I met you in front of the monks' hall.' Then Baofu asked Ehu: 'Leave aside the front of the monks' hall; what about the place of meeting at Wangzhou Pavilion and Wushi Ridge?'

鵝湖驟步歸方丈。他常舉這般語。示眾。只如道盡大地撮來如粟米粒大。這箇時節。且道以情識卜度得麼。須是打破羅籠。得失是非一時放下。灑灑落落。自然透得他圈繢。方見他用處。且道。雪峰意在什麼處。人多作情解道。心是萬法之主。盡大地一時在我手裡。且喜沒交涉。到這裡。須是箇真實漢。聊聞舉著。徹骨徹髓見得透。且不落情思意想。若是箇本色行腳衲子。見他恁麼。已是郎當為人了也。看他雪竇頌雲。

(Yuanwu continued:) Ehu hurried back to the abbot's quarters. He often cited such words to the assembly. As for 'gather up the whole great earth and it is the size of a grain of millet,' at such a time, tell me, can you get by with emotional consciousness and guessing? One must smash the cage, let go of gain and loss, right and wrong all at once, be free and unconstrained, and naturally break through his circle to see his function. Tell me, where does Xuefeng's meaning lie? Many people explain it emotionally: the mind is lord of the myriad dharmas, and the whole great earth is at once in my hand. Happily that has nothing to do with it. Here one must be a genuine person; even on merely hearing it mentioned, one sees through to the bone and marrow and does not fall into emotional thought. If he is a native-born wandering monk, seeing him like this is already being slack in helping others. Look at what Xuedou's verse says.

牛頭沒(閃電相似。蹉過了也)馬頭回(如擊石火)曹溪鏡裡絕塵埃(打破鏡來。與爾相見。須是打破始得)

The ox head sinks (like lightning; missed it), the horse head returns (like a spark from struck flint). In the mirror of Caoxi there is no dust (smash the mirror and I will meet you; it must be smashed to work).

打鼓看來君不見(刺破爾眼睛。莫輕易好。漆桶有什麼難見處)

Beating the drum to look, you do not see (it pricks your eyes; do not rashly say it is good; what is hard for a lacquer bucket to see?).

百花春至為誰開(法不相饒。一場狼籍。葛藤窟裡出頭來)

When spring arrives, for whom do the hundred flowers bloom? (The Dharma gives no quarter; a scene of utter disorder; stick your head out of the cave of tangled vines.)

雪竇自然見他古人。只消去他命脈上一劄。與他頌出。牛頭沒馬頭回。且道說箇什麼。見得透底。如早朝吃粥。齋時吃飯相似。只是尋常。雪竇慈悲。當頭一鎚擊碎。一句截斷。只是不妨孤峻。如擊石火似閃電光。不露鋒鋩無爾湊泊處。且道向意根下摸索得麼。此兩句一時道盡了也。雪竇第三句。卻通一線道。略露些風規。早是落草。第四句。直下更是落草。若向言上生言。句上生句。意上生意。作解作會。不唯帶累老僧。亦乃辜負雪竇。古人句雖如此。意不如此。終不作道理繫縛人。曹溪鏡裡絕塵埃。多少人道。靜心便是鏡。且喜沒交涉。只管作計較道理。有什麼了期。這箇是本分說話。山僧不敢不依本分。牛頭沒馬頭回。雪竇分明說了也。自是人不見。所以雪竇如此郎當頌道。打鼓看來君不見。痴人還見麼。更向爾道。百花春至為誰開。可謂豁開戶牖。與爾一時八字打開了也。及乎春來。幽谷野㵎。乃至無人處。百花競發。爾且道更為誰開。

Xuedou naturally saw those ancients. He needed only to stab at their vital artery and compose a verse. The ox head sinks, the horse head returns: tell me, what is he saying? For one who sees through, it is like eating gruel at the morning meal and rice at the noon meal; just ordinary. Xuedou, out of compassion, smashes it with one blow to the head and cuts it off with one line; it is truly lofty and austere. Like a spark struck from flint, like a flash of lightning, he shows no sharp edge and leaves you nowhere to get a foothold. Tell me, can you grope for it beneath the root of the intellect? These two lines say it all at once. Xuedou's third line opens a thread of a path and slightly reveals the manner, and that is already falling into the weeds; the fourth line falls into the weeds even more directly. If you generate words from words, lines from lines, meanings from meanings, making interpretations and understandings, you not only implicate this old monk but also let Xuedou down. Though the ancients' lines are like this, their meaning is not like this, and they never use reasoning to bind people. 'In the mirror of Caoxi there is no dust': how many people say a still mind is the mirror! Happily that has nothing to do with it. If you only make calculations and reasoning, when will it end? This is the talk of one's own proper place, and this mountain monk dares not depart from his proper place. 'The ox head sinks, the horse head returns': Xuedou said it clearly; it is only that people do not see it. So Xuedou so laxly versifies: 'Beating the drum to look, you do not see.' Can fools still see? He tells you further: 'When spring arrives, for whom do the hundred flowers bloom?' One could say the doors and windows are thrown open and he lays it all out for you in one go. When spring comes, in secluded valleys and wild streams, even in places where no one is, the hundred flowers bloom competitively. Tell me, for whom do they bloom?

【六】舉雲門垂語云。十五日已前不問汝(半河南。半河北。這裡不收舊曆日)十五日已後道將一句來(不免從朝至暮。切忌道著。來日是十六。日月如流)自代雲。日日是好日(收。鰕跳不出鬥。誰家無明月清風。還知麼。海神知貴不知價)。

[Case 6] Cited: Yunmen gave a pronouncement: 'I do not ask you about before the fifteenth day (half in Henan, half in Hebei; the old calendar is not collected here). After the fifteenth day, bring me a line (it cannot be avoided from morning till night; take care not to speak of it; tomorrow is the sixteenth; the sun and moon flow on like a stream).' He answered for himself: 'Every day is a good day (collect it! A shrimp cannot jump out of the measure; whose home lacks a bright moon and a cool breeze? Do you know it? The sea god knows its value but not its price).'

雲門初參睦州。州旋機電轉。直是難湊泊。尋常接人。才跨門便搊住雲。道道。擬議不來。便推出雲。秦時𨍏轢鑽。雲門凡去見。至第三回。才敲門。州雲。誰。門雲。文偃。才開門便跳入。州搊住雲。道道。門擬議。便被推出門一足在門閫內。被州急合門。拶折雲門腳。門忍痛作聲。忽然大悟。後來語脈接人。一摸脫出睦州。後於陳操尚書宅。住三年。睦州指往雪峰處去。至彼出眾便問。如何是佛。峰雲。莫寐語。雲門便禮拜。一住三年。雪峰一日問。子見處如何。門雲。某甲見處。與從上諸聖。不移易一絲毫許。靈樹二十年。不請首座。常雲。我首座生也。又云。我首座牧牛也。復雲。我首座行腳也。忽一日令撞鐘。三門前接首座。眾皆訝之雲門果至。便請入首座寮。解包。靈樹人號曰知聖禪師。過去未來事皆預知。一日廣主劉王。將興兵。躬入院。請師決臧否。靈樹已先知。怡然坐化。廣主怒曰。和尚何時得疾。侍者對曰。師不曾有疾。適封一合子。令俟王來呈之。廣主開合得一帖子云。人天眼目。堂中首座。廣主悟旨。遂寢兵。請雲門出世。住靈樹。後來方住雲門。師開堂說法。有鞠常侍致問。靈樹果子熟也未。門雲。什麼年中。得信道生。復引劉王昔為賣香客等因緣。劉王後諡靈樹。為知聖禪師。靈樹生生不失通。雲門凡三生為王。所以失通。一日劉王詔師入內過夏。共數人尊宿。皆受內人問訊說法。唯師一人不言。亦無人親近。有一直殿使。書一偈。貼在碧玉殿上雲。大智修行。始是禪。禪門宜默不宜喧。萬般巧說爭如實。輸卻雲門總不言。雲門尋常愛說三字禪。顧鑒咦。又說一字禪。僧問殺父殺母。佛前懺悔。殺佛殺祖。向什麼處懺悔。門雲。露。又問。如何是正法眼藏。門雲。普。直是不容擬議。到平鋪處。又卻罵人若下一句語。如鐵橛子相似。後出四哲。乃洞山初。智門寬。德山密。

When Yunmen first studied under Muzhou, Muzhou turned the pivot like lightning, and it was hard to get a foothold. As his usual way of receiving people, as soon as someone stepped across the door he would seize him and say: 'Speak, speak!' If the person hesitated, he would push him out, saying: 'Qin-dynasty drill bit!' (The base text writes this character as 𨍏.) Yunmen went to see him, and on the third visit, just as he knocked on the door, Muzhou said: 'Who?' Yunmen said: 'Wenyan.' As soon as the door opened he jumped in. Muzhou seized him and said: 'Speak, speak!' As Yunmen hesitated, he was pushed out of the door with one foot still inside the threshold, and Muzhou suddenly shut the door, breaking Yunmen's foot. Yunmen cried out in pain, and suddenly had a great awakening. Later, receiving people with his own way of speaking, he slipped completely free of Muzhou. Afterward he stayed three years at the residence of Minister Chen Cao. Muzhou directed him to go to Xuefeng's place. On arriving he came out from the assembly and asked: 'What is Buddha?' Feng said: 'Do not talk in your sleep.' Yunmen bowed and stayed three years. One day Xuefeng asked: 'What is your view?' Yunmen said: 'My view does not differ from all the sages of the past by a hair's breadth.' Lingshu for twenty years did not invite a head monk, and often said: 'My head monk has been born.' He also said: 'My head monk has finished herding the ox.' He also said: 'My head monk has finished wandering.' Suddenly one day he had the bell struck and went to meet the head monk before the main gate. Everyone was astonished. Yunmen did indeed arrive, and was invited into the head monk's quarters and unpacked. The people of Lingshu called him Chan Master Zhisheng, who knew all matters of past and future in advance. One day King Liu of Guangzhou was about to raise an army, and he went in person to the monastery to ask the master to decide whether it was auspicious. Lingshu already knew beforehand and calmly sat in the lotus posture and died. The king of Guang was angry and said: 'When did the Master fall ill?' The attendant answered: 'The Master was never ill. He just sealed a box and told us to present it when the king came.' The king opened the box and found a note: 'Eye of humans and gods: the head monk in the hall.' The king understood the meaning and so stopped his army, and invited Yunmen to take the abbacy at Lingshu. Later he moved to Yunmen. When the master opened the hall and preached, Attendant Ju Chang asked: 'Is the fruit of Lingshu ripe yet?' Yunmen said: 'In what year did you get word of life?' He also cited the story of King Liu having once been a seller of incense and so on. King Liu was later posthumously named Chan Master Zhisheng of Lingshu. Lingshu in life after life never lost his spiritual powers. Yunmen was king for three lifetimes, and so lost his spiritual powers. One day King Liu summoned the master into the palace to spend the summer, with several eminent elders together, all of whom were asked questions and preached by the palace people. Only the master said nothing, and no one drew near him. A palace attendant wrote a verse and pasted it on the Jade Palace: 'Great wisdom cultivated, only then is it Chan; the gate of Chan befits silence and not clamor. Of ten thousand clever words, what compares to the real? Losing to Yunmen, who never speaks at all.' Yunmen often liked to preach his 'three-word Chan': 'Gu, jian, yi!' He also preached 'one-word Chan.' A monk asked: 'One who kills his father and mother repents before the Buddha; one who kills the Buddha and patriarchs repents where?' Yunmen said: 'Exposed.' He also asked: 'What is the treasury of the true Dharma eye?' Yunmen said: 'Universal.' It simply allowed no deliberation. When he reached the plain part he would again scold people. When he delivered a line, it was like an iron stake. Later four sages emerged: Dongshan Chu, Zhimen Kuan, Deshan Mi.

香林遠皆為大宗師。香林十八年為侍者。凡接他。只叫遠侍者。遠雲。喏。門雲。是什麼。如此十八年。一日方悟。門雲。我今後更不叫汝。雲門尋常接人。多用睦州手段。只是難為湊泊。有抽釘拔楔底鉗鎚。雪竇道。我愛韶陽新定機。一生與人抽釘拔楔。垂箇問頭示眾雲。十五日已前不問汝。十五日已後道將一句來。坐斷千差不通凡聖。自代雲。日日是好日。十五日已前。這語已坐斷千差。十五日已後。這語也坐斷千差。是他不道明日是十六。後人只管隨語生解。有什麼交涉他雲門立箇宗風。須是有箇為人處。垂語了。卻自代雲。日日是好日。此語通貫古今。從前至後。一時坐斷。山僧如此說話。也是隨語生解。他殺不如自殺。才作道理。墮坑落塹。雲門一句中。三句俱備。蓋是他家宗旨如此。垂一句語。須要歸宗。若不如此。只是杜撰。此事無許多論說。而未透者。卻要如此。若透得。便見古人意旨。看取雪竇打葛藤。

(Yuanwu continued:) Xianglin Yuan and others were all great masters. Xianglin served as attendant for eighteen years. Whenever Yunmen addressed him, he only called 'Attendant Yuan.' Yuan said: 'Yes.' Men said: 'What is it?' This went on for eighteen years, and one day he awakened. Yunmen said: 'From now on I will no longer call you.' Yunmen's usual way of receiving people mostly used Muzhou's methods, and it was only hard to get a foothold; he had tongs and hammer that pulled out nails and drew out wedges. Xuedou said: 'I love Shaoyang's new-set mechanism, who all his life pulled nails and drew out wedges for others.' He set a question and addressed the assembly: 'I do not ask you about before the fifteenth day. After the fifteenth day, bring me a line.' It cuts off a thousand differences and does not admit of ordinary or sage. He answered for himself: 'Every day is a good day.' Before the fifteenth, this line has already cut off the thousand differences; after the fifteenth, this line also cuts off the thousand differences. It is because he did not say 'tomorrow is the sixteenth.' Later people only produce interpretations following the words; what has that to do with it? Yunmen set up his own school style, and there must be a place where he helps others. After setting the pronouncement, he answered for himself: 'Every day is a good day.' This line runs through past and present, from before to after, cutting it off all at once. This mountain monk speaking like this is also producing interpretations following the words. Killing him is not as good as his killing himself; as soon as one reasons, one falls into pits and ditches. In one line of Yunmen all three lines are complete, because the tenet of his school is like this. When one sets down a line, it must return to the source; if not like this, it is only fabrication. This matter has not so many theories to discuss, but those who have not yet broken through want it so. If one breaks through, one sees the ancients' intent. Look at Xuedou tangling with the vines.

去卻一(七穿八穴。向什麼處去。放過一著)拈得七(拈不出。卻不放過)上下四維無等匹(何似生。上是天下是地。東南西北與四維。有什麼等匹。爭奈拄杖在我手裡)

Take away one (pierced seven ways and holed eight ways; where will you go? Let one move slip by), pick up seven (cannot be picked up, yet it does not let it slip). Above, below, and the four directions, none equal it (how is it born? Above is heaven, below is earth, east, south, west, north and the four corners; what is there to equal it? But the staff is in my hand).

徐行踏斷流水聲(莫問腳跟下。難為體究。打入葛藤窟裡。去了也)

Walking slowly, trampling to a stop the sound of flowing water (do not ask what is beneath your heels; it is hard to investigate; entered the cave of tangled vines and gone).

縱觀寫出飛禽跡(眼裡亦無此消息野狐精見解。依前只在舊窠窟裡)草茸茸(腦後拔箭。是什麼消息。墮在平實處)

Looking all around, writing out the tracks of flying birds (even the eye has no such news; the view of a wild fox spirit; still only in the old nest) the grass is lush (pulling an arrow from the back of the head; what news is this? Fallen into the plain and flat).

煙羃羃(未出這窠窟。足下雲生)空生巖畔花狼籍(在什麼處。不唧𠺕漢。勘破了也)

The mist is thick (has not yet left this nest; clouds rise at your feet). Flowers lie scattered by Subhuti's rock (where? A dull fellow; seen through already).

彈指堪悲舜若多(四方八面盡法界。向舜若多鼻孔裡道將一句來。在什麼處)

A snap of the fingers: lamentable is Sunyata (the four directions and eight sides all fill the dharma realm; say a line in Sunyata's nostril; where is it?)

莫動著(前言何在。動著時如何)

Do not move (where are the earlier words? What if you move?).

動著三十棒(自領出去。便打)

If you move, thirty blows (lead yourself out; strike at once).

雪竇頌古。偏能如此。當頭以金剛王寶劍。揮一下了。然後略露些風規。雖然如此。畢竟無有二解。去卻一拈得七。人多作算數會道。去卻一是十五日已前事。雪竇驀頭下兩句言語印破了。卻露出教人見。去卻一拈得七。切忌向言句中作活計。何故胡餅有什麼汁。人多落在意識中。須是向語句未生已前。會取始得。大用現前。自然見得也。所以釋迦老子成道後。於摩竭提國。三七日中。思惟如是事。諸法寂滅相。不可以言宣。我寧不說法。疾入於涅槃。到這裡覓箇開口處不得。以方便力故。為五比丘說已。至三百六十會。說一代時教。只是方便。所以脫珍御服。著獘垢衣。不得已。而向第二義門中淺近之處。誘引諸子。若教他向上全提。盡大地無一箇半箇。且道。作麼生是第一句。到這裡。雪竇露些意教人見。爾但上不見有諸佛。下不見有眾生。外不見有山河大地。內不見有見聞覺知。如大死底人卻活相似。長短好惡。打成一片。一一拈來更無異見。然後應用不失其宜。方見他道去卻一拈得七。上下四維無等匹。若於此句透得。直得上下四維無有等匹。森羅萬象。草芥人畜。著著全彰自己家風。所以道。萬象之中獨露身。惟人自肯乃方親。昔年謬向途中覓。今日看來火裡氷。天上天下惟我獨尊。人多逐末不求其本。先得本正。自然風行草偃。水到渠成。徐行踏斷流水聲。徐徐行動時。浩浩流水聲。也應踏斷。縱觀寫出飛禽跡。縱目一觀。直饒是飛禽跡亦如寫出相似。到這裡。鑊湯爐炭吹教滅。劍樹刀山喝便摧。不為難事。雪竇到此。慈悲之故。恐人坐在無事界中。復道。草茸茸煙羃羃。所以蓋覆卻直得草茸茸。煙羃羃。且道是什麼人境界。喚作日日是好日得麼。且喜沒交涉。直得徐行踏斷流水聲也不是。縱觀寫出飛禽跡也不是。草茸茸也不是。煙羃羃也不是。直饒總不恁麼。正是空生巖畔花狼籍。

Xuedou's verses on the old cases are able to do just this. He first swings the Vajra King's precious sword once, then slightly reveals the manner. Even so, in the end there are not two understandings. 'Take away one, pick up seven': many people interpret it by counting, saying that taking away one is what came before the fifteenth day. Xuedou, from the start, stamped it with two lines and then exposed it to show people. 'Take away one, pick up seven': take care not to make a livelihood in words and phrases. Why? What juice is there in a sesame cake? People mostly fall into consciousness; one must grasp it before words and phrases arise, and then it will do. When the great function appears, one sees it naturally. So when old Shakyamuni attained the Way, in the kingdom of Magadha, during three weeks he reflected on such matters: the characteristic of all dharmas is stillness and extinction, and cannot be expressed in words; I would rather not teach the Dharma and enter nirvana quickly. Here it was impossible to find a way to open his mouth. By the power of skillful means he taught the five bhikshus, and over three hundred sixty assemblies he taught the doctrine of a whole lifetime, but all was only expedient. So he took off his precious garments and put on tattered, soiled clothes; unable to do otherwise, he used the shallow parts within the gate of the second meaning to lure his children. If he had them raise the whole thing upward, there would not be one or half a person in the whole great earth. Tell me, what is the first line? Here Xuedou reveals a little of his meaning to let people see. If you look up and see no buddhas, look down and see no sentient beings, look outside and see no mountains, rivers, and great earth, look within and see no seeing, hearing, sensing, knowing, like one greatly dead coming alive again, long and short, good and bad all made into one piece, picking up each one with no different view, and then respond and use without losing what is fitting, then you will see what he means by 'take away one, pick up seven; above, below, and the four directions, none equal it.' If you break through this line, then above, below, and the four directions truly have no equal; the myriad phenomena, grasses, people, and animals each wholly display your own family style. So it is said: among the myriad phenomena, the body alone is revealed; only when a person himself consents is it truly intimate. In past years I mistakenly sought it on the road; today I see it is ice in fire. Above heaven and below heaven, I alone am the honored one. People mostly chase the branches and do not seek the root; once the root is right, the wind naturally bends the grass and when water arrives a channel forms. 'Walking slowly, trampling to a stop the sound of flowing water': when walking slowly, the vast sound of flowing water should also be trampled to a stop. 'Looking all around, writing out the tracks of flying birds': one glance with the eyes, and even the tracks of flying birds seem as if written out. Here, one can blow out a cauldron of boiling water and a furnace of coals, and with one shout shatter a sword tree and mountain of knives; it is no hard matter. Xuedou, arriving here, out of compassion, fearing people would sit in the realm of no-matter, said again: 'The grass is lush, the mist is thick.' So when it is covered over, the grass is so lush and the mist so thick. Tell me, whose realm is this? Can you call it 'every day is a good day'? Happily that has nothing to do with it. Even 'walking slowly, trampling to a stop the sound of flowing water' is not it; 'looking all around, writing out the tracks of flying birds' is not it; 'the grass is lush' is not it; 'the mist is thick' is not it. Even if it is not like any of this, it is exactly 'flowers lie scattered by Subhuti's rock.'

也須是轉過那邊始得。豈不見。須菩提巖中宴坐。諸天雨花讚嘆。尊者曰。空中雨花讚嘆。復是何人天曰。我是天帝釋。尊者曰。汝何讚嘆。天曰。我重尊者善說般若波羅蜜多。尊者曰。我於般若。未嘗說一字。汝云何讚歎。天曰。尊者無說。我乃無聞。無說無聞。是真般若。又復動地雨花。雪竇亦曾有頌雲。雨過雲凝曉半開。數峰如畫碧崔嵬。空生不解巖中坐。惹得天花動地來。天帝既動地雨花。到這裡。更藏去那裡。雪竇又道我恐逃之逃不得。大方之外皆充塞。忙忙擾擾知何窮。八面清風惹衣裓。直得淨裸裸赤灑灑。都無纖毫過患。也未為極則。且畢竟如何即是。看取下文雲。彈指堪悲舜若多。梵語舜若多。此雲虛空神。以虛空為體。無身覺觸。得佛光照方現得身。爾若得似舜若多神時。雪竇正好彈指悲歎。又云。莫動著。動著時如何。白日青天。開眼瞌睡。

(Yuanwu continued:) One must also turn over to the other side before it works. Have you not heard: Subhuti was sitting in meditation in a rock cave, and the devas rained flowers and praised him. The Venerable asked: 'Who is it that rains flowers and praises me from the sky?' The deva said: 'I am Indra.' The Venerable said: 'What do you praise?' The deva said: 'I revere the Venerable's skillful teaching of prajnaparamita (meaning 'reaching the other shore').' The Venerable said: 'Of prajna I have never spoken a single word. How can you praise it?' The deva said: 'The Venerable has no speaking, and I have no hearing. No speaking and no hearing is true prajna.' And again the earth shook and flowers rained down. Xuedou also composed a verse on this: 'The rain passes, the clouds gather, the dawn half opens; several peaks like a painting, green and towering. Subhuti did not understand sitting in the cave, and stirred heavenly flowers to shake the earth.' Since Indra shook the earth and rained flowers, where can one hide further? Xuedou also said: 'I fear that fleeing, one cannot flee; beyond the great square everything is filled; busy and bustling, who knows where it ends; eight sides of clear wind stir my garments.' Even if one is stark naked and bare, without the slightest fault, that is still not the ultimate. Then what finally is it? See the following text: 'A snap of the fingers: lamentable is Sunyata.' The Sanskrit Sunyata is translated as 'spirit of emptiness'; he takes empty space as his body and has no body to feel or touch, and only when illumined by the Buddha's light does he reveal a body. If you were like the spirit Sunyata, Xuedou would do well to snap his fingers and lament. He also said: 'Do not move! What if you move?' In broad daylight under a blue sky, one dozes with eyes open.

垂示雲。聲前一句。千聖不傳。未曾親覲。如隔大千。設使向聲前辨得。截斷天下人舌頭。亦未是性懆漢。所以道。天不能蓋。地不能載。虛空不能容。日月不能照。無佛處獨稱尊。始較些子。其或未然。於一毫頭上透得。放大光明七縱八橫。於法自在自由。信手拈來無有不是。且道得箇什麼。如此奇特。復雲。大眾會麼。從前汗馬無人識。只要重論蓋代功。即今事且致雪竇公案又作麼生。看取下文。

Introduction. The line before sound: a thousand sages do not transmit it. If one has not personally met it, it is as if separated by a great thousand worlds. Even if one discerns it before sound and cuts off the tongues of all under heaven, one is still not an impatient fellow. So it is said: Heaven cannot cover it, earth cannot bear it, space cannot hold it, sun and moon cannot illuminate it; alone honored where there is no Buddha, only then is one slightly comparable. If not yet, break through on the tip of a hair, let out great light, be free and unhindered in seven vertical and eight horizontal ways, be free and at ease in the Dharma, and whatever one picks up is right. Tell me, what has one gained that is so remarkable? He also said: Does the assembly understand? The warhorse's sweat in the past, no one recognizes it; one wants only to discuss once more the merit that covered the age. Leave the present matter aside; what of Xuedou's case? See the following text.

【七】舉僧問法眼(道什麼。簷枷過狀)慧超諮和尚。如何是佛(道什麼。眼睛突出)法眼雲。汝是慧超(依模脫出。鐵餕餡。就身打劫)。

[Case 7] Cited: A monk asked Fayan (what is he saying? Carrying a cangue to file a complaint): 'Huichao asks the Master: What is Buddha?' (What is he saying? Eyes bulging.) Fayan said: 'You are Huichao.' (Cast from the mold; an iron dumpling filling; robbing him on the spot.)

法眼禪師。有啐啄同時底機。具啐啄同時底用。方能如此答話。所謂超聲越色。得大自在。縱奪臨時。殺活在我。不妨奇特。然而此箇公案。諸方商量者多。作情解會者不少。不知古人。凡垂示一言半句。如擊石火似閃電光。直下撥開一條正路。後人只管去言句上。作解會道。慧超便是佛。所以法眼恁麼答。有者道。大似騎牛覓牛。有者道。問處便是。有什麼交涉。若恁麼會去。不惟辜負自己。亦乃深屈古人。若要見他全機。除非是一棒打不回頭底漢。牙如劍樹。口似血盆。向言外知歸。方有少分相應。若一一作情解。盡大地是滅胡種族底漢。只如超禪客於此悟去。也是他尋常管帶參究。所以一言之下。如桶底脫相似。只如則監院在法眼會中。也不曾參請入室。一日法眼問雲。則監院何不來入室。則雲。和尚豈不知。某甲於青林處。有箇入頭。法眼雲。汝試為我舉看。則雲。某甲問如何是佛。林雲。丙丁童子來求火。法眼雲。好語。恐爾錯會。可更說看則雲。丙丁屬火。以火求火。如某甲是佛。更去覓佛。法眼雲。監院果然錯會了也。則不憤便起單渡江去。法眼雲。此人若回可救。若不回救不得也。則到中路自忖雲。他是五百人善知識。豈可賺我耶。遂回再參法眼雲。爾但問我。我為爾答。則便問。如何是佛。法眼雲。丙丁童子來求火。則於言下大悟。如今有者。只管瞠眼作解會。所謂彼既無瘡。勿傷之也。這般公案。久參者。一舉便知落處。法眼下謂之箭鋒相拄。更不用五位君臣。四料簡。直論箭鋒相拄。是他家風如此。一句下便見。當陽便透。若向句下尋思。卒摸索不著。法眼出世。有五百眾。是時佛法大興。時韶國師久依疎山。自謂得旨。乃集疎山平生文字頂相。領眾行腳。至法眼會下。他亦不去入室。只令參徒隨眾入室。一日法眼陞座。有僧問。如何是曹源一滴水。法眼雲。是曹源一滴水。

Chan Master Fayan had the mechanism of simultaneous pecking and tapping and the function of simultaneous pecking and tapping; only so could he answer like this. It is what is called going beyond sound and form and attaining great freedom, giving and taking as the occasion requires, with killing and giving life in my hands; quite remarkable. Yet on this case, many everywhere discuss it, and not a few make emotional interpretations. They do not know that when the ancients gave a word or half a phrase, it was like a spark from flint or a flash of lightning, directly opening a correct road, and later people only go to the words and phrases to interpret them, saying 'Huichao is Buddha, so Fayan answered like this.' Some say it is very much like riding an ox looking for the ox; some say the place of asking is it; what has that to do with it? If one understands like this, one not only lets oneself down but also deeply wrongs the ancients. If you wish to see his whole mechanism, unless you are a fellow who is not turned back by a single blow of the staff, with teeth like a sword tree and a mouth like a blood basin, who knows the destination beyond words, there will be only a small accord. If one makes an emotional interpretation of each thing, the whole great earth is a people who have wiped out the barbarian race. As for Chan Guest Chao, awakening here was due to his habit of constant investigation, so that at a single word it was as though the bottom fell out of a bucket. As for the supervisor Ze, in Fayan's assembly he never attended the interview room either. One day Fayan asked: 'Supervisor Ze, why do you not come to the interview room?' Ze said: 'Does the Master not know? At Qinglin's place I had an entrance.' Fayan said: 'Try raising it for me.' Ze said: 'I asked, What is Buddha? Lin said: The Fire Boy comes seeking fire.' Fayan said: 'Good words. I fear you misunderstood; say more.' Ze said: 'Bing and Ding belong to fire; to seek fire with fire is like me, a Buddha, going on to seek a Buddha.' Fayan said: 'Supervisor, you have indeed misunderstood.' Ze, not accepting it, got up, packed his bag, and crossed the river. Fayan said: 'If this man returns, he can be saved; if he does not return, he cannot be saved.' Halfway along, Ze reflected: 'He is a teacher of five hundred; how could he deceive me?' So he returned to study again. Fayan said: 'Just ask me, and I will answer for you.' Ze then asked: 'What is Buddha?' Fayan said: 'The Fire Boy comes seeking fire.' At these words Ze had a great awakening. Today there are those who only glare and make interpretations; it is what is called: since he has no sore, do not injure him. As for such cases, those who have long studied know the landing place the moment it is mentioned. Under Fayan this is called arrowpoints meeting; it does not need the Five Ranks of Lord and Minister or the Four Selections; it is simply arrowpoints meeting, because such is his family style; one sees it under a single line and breaks through straight on. If one ponders under the line, one will finally grope in vain. When Fayan emerged to teach, he had an assembly of five hundred. At that time the Buddha Dharma was greatly flourishing. National Teacher Shao had long relied on Shushan and considered himself to have gotten the essence, so he gathered Shushan's writings and portraits of a lifetime and led his followers on pilgrimage. Coming to Fayan's assembly, he did not go to the interview room either, but only had his students go with the crowd. One day Fayan ascended the seat. A monk asked: 'What is a drop of water of the Cao source?' Fayan said: 'It is a drop of water of the Cao source.'

其僧惘然而退。韶在眾聞之忽然大悟。後出世。承嗣法眼。有頌呈雲。通玄峰頂。不是人間。心外無法。滿目青山。法眼印雲。只這一頌。可繼吾宗。子後有王侯敬重。吾不如汝。看他古人。恁麼悟去。是什麼道理。不可只教山僧說。須是自己二六時中。打辦精神。似恁麼與他承當。他日向十字街頭。垂手為人。也不為難事。所以僧問法眼。如何是佛法。眼雲。汝是慧超。有甚相辜負處。不見雲門道。舉不顧。即差互。擬思量何劫悟。雪竇後面頌得。不妨顯赫。試舉看。

(Yuanwu continued:) That monk withdrew in bewilderment. Shao, hearing it in the assembly, suddenly had a great awakening. Later he came out to teach and inherited Fayan's Dharma. He presented a verse: 'On Tongxuan peak, it is not the human world; no dharma beyond the mind; the green mountains fill my eyes.' Fayan certified it, saying: 'This one verse can continue my school. In the future you will be honored by kings and lords; I do not equal you.' See how those ancients awakened like this; what principle is it? You must not have this mountain monk tell it; you must, in your own twelve periods of the day, rouse your spirit and take it on like this. Later, standing at a crossroads and extending your hands to help people will not be hard. So when a monk asked Fayan: 'What is the Buddha Dharma?' Yan said: 'You are Huichao.' What is there to be let down by? Have you not seen Yunmen say: 'If you raise it and do not look back, it is already wrong; if you hesitate and think, in what kalpa will you awaken?' Xuedou's verse afterward is quite splendid. Let me bring it up.

江國春風吹不起(盡大地那裡得這消息。文彩已彰)鷓鴣啼在深花裡(喃喃何用。又被風吹別調中。豈有恁麼事)

The spring wind of the river country cannot stir it (where in the whole great earth does this news come from? The literary brilliance is already evident). The partridge cries deep among the flowers (what use is murmuring? And again blown by the wind into another tune; is there any such thing?).

三級浪高魚化龍(通這一路。莫謾大眾好。踏著龍頭)

Three tiers of waves are high, and the fish becomes a dragon (penetrate this road; do not deceive the assembly; step on the dragon's head).

痴人猶戽夜塘水(扶籬摸壁。挨門傍戶。衲僧有什麼用處。守株待兔)

Fools still bail out the night pond (feeling along the fence and the wall, leaning on doors and sidling past; what use is that to a patch-robed monk? Guarding a stump waiting for a hare).

雪竇是作家。於古人難咬難嚼難透難見節角誵訛處。頌出教人見。不妨奇特。雪竇識得法眼關棙子。又知慧超落處。更恐後人向法眼言句下。錯作解會。所以頌出這僧如此問。法眼如是答。便是江國春風吹不起。鷓鴣啼在深花裡。此兩句只是一句。且道雪竇意在什麼處。江西江南多作兩般解會道。江國春風吹不起。用頌汝是慧超。只這箇消息。直饒江國春風也吹不起。鷓鴣啼在深花裡。用頌諸方商量這話。浩浩地。似鷓鴣啼在深花裡相似。有什麼交涉。殊不知。雪竇這兩句。只是一句。要得無縫無罅。明明向汝道。言也端語也端。蓋天蓋地。他問如何是佛。法眼雲。汝是慧超。雪竇道。江國春風吹不起。鷓鴣啼在深花裡。向這裡薦得去。可以丹霄獨步。爾若作情解。三生六十劫。雪竇第三第四句。忒殺傷慈。為人一時說破。超禪師當下大悟處。如三級浪高魚化龍。痴人猶戽夜塘水。禹門三級浪。孟津即是龍門。禹帝鑿為三級。今三月三。桃花開時。天地所感。有魚透得龍門。頭上生角昂鬃鬣尾。拏雲而去。跳不得者點額而回。痴人向言下咬嚼。似戽夜塘之水求魚相似。殊不知。魚已化為龍也。端師翁有頌雲。一文大光錢。買得箇油餈。吃向肚裡了。當下不聞飢。此頌極好。只是太拙。雪竇頌得極巧。不傷鋒犯手。舊時慶藏主愛問人。如何是三級浪高魚化龍。我也不必在。我且問爾。化作龍去。即今在什麼處。

Xuedou is a master. At places where the ancients were hard to bite and chew, hard to penetrate and see, with knots and joints in confusion, he composed verses to let people see; quite remarkable. Xuedou recognized Fayan's pivot and also knew where Huichao landed. Fearing later people would misinterpret under Fayan's words, he composed the verse: that monk asked like this, and Fayan answered like this, and that is 'the spring wind of the river country cannot stir it; the partridge cries deep among the flowers.' These two lines are only one line. Tell me, where does Xuedou's meaning lie? In Jiangxi and Jiangnan they mostly interpret them as two. 'The spring wind of the river country cannot stir it' is used to praise 'you are Huichao'; this very news cannot be stirred even by the spring wind of the river country. 'The partridge cries deep among the flowers' is used to praise how everyone discusses this saying, vast and drifting, like a partridge crying deep among the flowers; what has that to do with it? Little do they know that these two lines of Xuedou are only one line; he wants it to be without seam or crack, and tells you plainly: the word is upright and the speech is upright, covering heaven and covering earth. He asked 'What is Buddha?' and Fayan said 'You are Huichao.' Xuedou says: 'The spring wind of the river country cannot stir it; the partridge cries deep among the flowers.' If you grasp it here, you can stroll alone in the crimson heavens. If you make an emotional interpretation, for three lives and sixty kalpas you will not get it. Xuedou's third and fourth lines are too compassionate; for the sake of people he explained it all at once. The place where Chan Master Chao awakened on the spot is like 'three tiers of waves are high, and the fish becomes a dragon,' and 'fools still bail out the night pond.' At Yu's Gate there are three tiers of waves; Mengjin is the Dragon Gate, which Emperor Yu cut into three tiers. Now on the third day of the third month, when peach blossoms open and Heaven and Earth are moved, there are fish that get through the Dragon Gate, grow horns on their heads, raise their manes and tails, and go off grasping the clouds; those that cannot leap return with a mark on their foreheads. Fools chew on the words, like bailing out a night pond to seek fish, little knowing the fish has already become a dragon. Teacher Duan has a verse: 'One coin of great bright money buys an oil cake; eaten into the belly, hunger is not felt at once.' This verse is extremely good, only too plain. Xuedou's verse is extremely skillful and does not injure the edge or hurt the hand. In the past Treasurer Qing liked to ask people: 'What is three tiers of waves are high and the fish becomes a dragon?' I need not be here; I will ask you: if it has become a dragon and gone, where is it right now?

垂示雲。會則途中受用。如龍得水。似虎靠山。不會則世諦流佈。羝羊觸藩守株待兔。有時一句。如踞地獅子。有時一句。如金剛王寶劍。有時一句。坐斷天下人舌頭。有時一句。隨波逐浪。若也途中受用。遇知音別機宜。識休咎相共證明。若也世諦流佈。具一隻眼。可以坐斷十方。壁立千仞。所以道。大用現前。不存軌則。有時將一莖草。作丈六金身用。有時將丈六金身。作一莖草用。且道。憑箇什麼道理。還委悉麼。試舉看。

Introduction. If you understand, you enjoy it along the road, like a dragon getting water, like a tiger leaning on a mountain. If you do not understand, you circulate in worldly truth, like a ram butting a hedge, guarding a stump waiting for a hare. Sometimes a line is like a lion crouching on the ground; sometimes a line is like the Vajra King's precious sword; sometimes a line cuts off the tongues of all under heaven; sometimes a line follows the waves and chases the swells. If you enjoy it along the road, you meet a kindred spirit, discern the mechanism and what suits it, recognize good and ill omens, and bear witness together. If you circulate in worldly truth, with one eye you can sit on and cut off the ten directions and stand like a wall a thousand fathoms high. So it is said: when the great function appears, no rules are kept. Sometimes one takes a blade of grass and uses it as a sixteen-foot golden body; sometimes one takes a sixteen-foot golden body and uses it as a blade of grass. Tell me, by what principle? Do you know it in detail? Let me bring it up.

【八】舉翠嵒夏末示眾雲。一夏以來。為兄弟說話(開口焉知恁麼)看翠嵒眉毛在麼(只贏得眼睛也落地。和鼻孔也失了。入地獄如箭射)保福雲。作賊人心虛(灼然是賊識賊)長慶雲。生也(舌頭落地。將錯就錯。果然)雲門雲。關(走在什麼處去。天下衲僧跳不出。敗也)。

[Case 8] Cited: Cuiyan at the end of summer addressed the assembly: 'All summer I have been speaking for you brothers (opening his mouth, how would he know this?). Look, are Cuiyan's eyebrows still there? (He only won for his eyes to fall to the ground, and even lost his nostrils; entering hell like an arrow shot.)' Baofu said: 'A thief has a guilty heart (clearly a thief recognizes a thief).' Changqing said: 'They have grown (tongue fallen to the ground; going along with the error; sure enough).' Yunmen said: 'Barrier! (Where is he going? No monk under heaven can leap out; defeated.)'

古人有晨參暮請。翠嵒至夏末。卻恁麼示眾。然而不妨孤峻。不妨驚天動地。且道。一大藏教。五千四十八卷。不免說心說性。說頓說漸。還有這箇消息麼。一等是恁麼時節。翠嵒就中奇特。看他恁麼道。且道他意落在什麼處。古人垂一鉤。終不虛設。須是有箇道理為人。人多錯會道。白日青天說無向當話。無事生事。夏末先自說過。先自點檢。免得別人點檢他。且喜沒交涉。這般見解。謂之滅胡種族。歷代宗師出世。若不垂示於人。都無利益。圖箇什麼。到這裡見得透。方知古人有驅耕夫之牛。奪飢人之食手段。如今人問著。便向言句下咬嚼。眉毛上作活計。看他屋裡人。自然知他行履處。千變萬化。節角聱訛。著著有出身之路。便能如此與他酬唱。此語若無奇特。雲門保福長慶三人。咂咂地與他酬唱作什麼。保福雲。作賊人心虛。只因此語。惹得適來說許多情解。且道保福意作麼生。切忌向句下覓他古人。爾若生情起念。則換爾眼睛。殊不知。保福下一轉語。截斷翠嵒腳跟。長慶雲。生也。人多道。長慶隨翠嵒腳跟轉。所以道生也。且得沒交涉。不知長慶自出他見解道生也。各有出身處。我且問爾。是什麼處是生處。一似作家面前。金剛王寶劍。直下便用。若能打破常流見解。截斷得失是非。方見長慶與他酬唱處。雲門雲。關。不妨奇特。只是難參。雲門大師。多以一字禪示人。雖一字中。須具三句。看他古人。臨機酬唱。自然與今時人逈別。此乃下句底樣子。他雖如此道。意決不在那裡。既不在那裡。且道在什麼處。也須子細自參始得。若是明眼人。有照天照地底手腳。直下八面玲瓏。雪竇為他一箇關字。和他三箇。穿作一串頌出。

The ancients had morning study and evening requests. Cuiyan, at the end of the summer, addressed the assembly like this, and it is certainly lofty and austere and earth-shaking. Tell me, the whole great treasury of teachings, five thousand and forty-eight scrolls, cannot avoid speaking of mind and nature, of the sudden and the gradual; is there this news in it? In the same sort of time, Cuiyan is especially remarkable. See him speak like this; tell me, where does his meaning land? When the ancients let down a hook, it was never set in vain; there must be a principle in it that helps people. People mostly misunderstand and say that in broad daylight and blue sky he says things that go nowhere, making trouble where there is none, confessing at the end of summer, checking himself first so that others would not check him. Happily that has nothing to do with it. Such a view is called wiping out the barbarian race. When the masters of successive generations came forth, if they did not give teaching to people, there would be no benefit at all; what would they seek? Seeing through it here, you will know the ancients had the skill to drive off the plowman's ox and snatch the hungry man's food. Today when people are asked, they only chew on the words and make a livelihood on the eyebrows. Look at those at home in the house; one naturally knows where they walk, with ten thousand changes, knots and joints in contradiction, with a way out at every move, and so can answer and sing in turn like this. If this line were not remarkable, why would Yunmen, Baofu, and Changqing, three men, smack their lips and answer him in turn? Baofu said: 'A thief has a guilty heart.' It is just this line that provoked all the emotional interpretations just now. Tell me, what is Baofu's meaning? Take care not to look for the ancients under his line. If you give rise to feelings and thoughts, they will swap your eyes. Little do you know that Baofu delivered a turning word and cut off Cuiyan's heels. Changqing said: 'They have grown.' Many people say Changqing followed Cuiyan's heels, and so said 'they have grown.' Happily that has nothing to do with it. They do not know that Changqing issued his own view in saying 'they have grown,' each with his own way out. Let me ask you: where is the place of growing? It is like the Vajra King's precious sword before a master, used directly. If you can smash the ordinary views, cut off gain and loss, right and wrong, you will see where Changqing answers him. Yunmen said: 'Barrier!' Quite remarkable, only hard to study. Great Master Yunmen mostly instructed people with one-word Chan, but in even one word the three phrases must be complete. Look at the ancients, answering at the occasion; it is naturally entirely different from people today. This is the pattern of the lower line. Although he spoke thus, his meaning certainly was not there. Since it is not there, tell me, where is it? You too must carefully investigate it yourself. If one is a clear-eyed person with skill that illuminates heaven and earth, he is directly eight-sided and brilliant. For the sake of that one word 'barrier,' Xuedou strung it together with the other three and composed his verse.

翠巖示徒(這老賊。教壞人家男女)千古無對(千箇萬箇。也有一箇半箇。分一節)

Cuiyan addressed his disciples (this old thief! He ruins other people's sons and daughters). Through the ages without a match (thousands and tens of thousands, yet there is one or half of one; share a section).

關字相酬(不信道。不妨奇特。若是恁麼人。方解恁麼道)失錢遭罪(飲氣吞聲。雪竇也不少。和聲便打)

Answered with the word 'barrier' (you do not believe it? Quite remarkable. Only such a man can speak like this). Lost the money and suffered the penalty (swallowing breath and voice; Xuedou has no small share; strike him along with the sound).

潦倒保福(同行道伴。猶作這去就。兩箇三箇)

Dejected Baofu (a fellow traveler and Dharma companion; still making such a coming and going; two or three of them).

抑揚難得(放行把住。誰是同生同死。莫謗他好。且喜沒交涉)嘮嘮翠巖(這野狐精。合取口好)分明是賊(道著也不妨。捉敗了也)

Praising and pressing are hard to attain (letting go and holding fast; who lives and dies together? Do not slander him; happily it has nothing to do with it). Prattling Cuiyan (this wild fox spirit; he should shut his mouth). Clearly a thief (it is no harm to say so; caught and defeated).

白圭無玷(還辨得麼。天下人不知價)

A white jade tablet with no flaw (do you still discern it? The whole world does not know its price).

誰辨真假(多隻是假。山僧從來無眼。碧眼胡僧)長慶相諳(是精識精。須是他始得。未得一半在)

Who discerns true from false? (Mostly false; this mountain monk has never had eyes; the blue-eyed barbarian monk.) Changqing knows him well (a spirit recognizes a spirit; it must be him to work; not yet half there).

眉毛生也(在什麼處。從頂門上。至腳跟下。一莖草也無)

The eyebrows have grown (where? From the crown of the head to below the heels, not even a single blade of grass).

雪竇若不恁麼慈悲頌出令人見。爭得名善知識。古人如此。一一皆是事不獲已。蓋為後學著他言句。轉生情解。所以不見古人意旨。如今忽有箇出來。掀倒禪床。喝散大眾。怪他不得。雖然如此。也須實到這田地始得。雪竇道。千古無對。他只道。看翠嵒眉毛在麼。有什麼奇特處。便乃千古無對。須知古人吐一言半句出來。不是造次。須是有定乾坤底眼始得。雪竇著一言半句。如金剛王寶劍。如踞地獅子。如擊石火。似閃電光。若不是頂門具眼。爭能見他古人落處。這箇示眾。直得千古無對。過於德山棒臨濟喝。且道雪竇為人意在什麼處。爾且作麼生會他道千古無對。關字相酬。失錢遭罪。這箇意如何。直饒是具透關底眼。到這裡也須子細始得。且道是翠巖失錢遭罪。是雪竇失錢遭罪。是雲門失錢遭罪。爾若透得。許爾具眼。潦倒保福。抑揚難得。抑自己揚古人。且道保福在什麼處是抑。什麼處是揚。嘮嘮翠巖。分明是賊。且道他偷什麼來。雪竇卻道是賊。切忌隨他語脈轉卻。到這裡須是自有操持始得。白圭無玷。頌翠巖大似白圭相似。更無些瑕翳。誰辨真假。可謂罕有人辨得。雪竇有大才。所以從頭至尾。一串穿卻。末後卻方道。長慶相諳。眉毛生也。且道。生也在什麼處。急著眼看。

If Xuedou had not been so compassionate in composing the verse to let people see, how could he be called a good teacher? The ancients were like this, and each time it was because it could not be helped, since later learners cling to their words and generate emotional interpretations, and so do not see the ancients' meaning. If someone suddenly came out now, overturned the meditation seat, and shouted the assembly away, one could not blame him. Even so, one must truly arrive at this ground before it works. Xuedou says: 'Through the ages without a match.' He only said: 'Look, are Cuiyan's eyebrows still there?' What is remarkable about that, that it should be without a match through the ages? One must know that when the ancients uttered a word or half a phrase it was not casual; one must have the eye that settles heaven and earth. When Xuedou set down a word or half a phrase, it was like the Vajra King's precious sword, like a lion crouching on the ground, like a spark from flint, like a flash of lightning. If one did not have the eye on the crown of the head, how could one see where the ancients landed? This address to the assembly is truly without a match through the ages, surpassing Deshan's staff and Linji's shout. Tell me, where does Xuedou's meaning in helping people lie? How will you understand that he says 'without a match through the ages,' 'answered with the word barrier,' and 'lost the money and suffered the penalty'? What is this meaning? Even if you have the eye that penetrates barriers, you must be careful here. Tell me, is it Cuiyan who lost the money and suffered the penalty, or Xuedou, or Yunmen? If you break through, I will allow that you have the eye. 'Dejected Baofu; praising and pressing are hard to attain': he presses himself down and praises the ancients. Tell me, where is Baofu pressing, and where is he praising? 'Prattling Cuiyan, clearly a thief': tell me, what did he steal? Xuedou says he is a thief; take care not to be turned by his line of speech. Here one must have one's own grip. 'A white jade tablet with no flaw': he praises Cuiyan as being very like a white jade tablet without the slightest flaw. 'Who discerns true from false?': one could say few can discern. Xuedou has great talent, so he strung it through from beginning to end. At the very end he only said: 'Changqing knows him well; the eyebrows have grown.' Tell me, where are they growing? Look quickly.

垂示雲。明鏡當臺。妍醜自辨。鏌鎁在手。殺活臨時。漢去胡來。胡來漢去。死中得活。活中得死。且道到這裡。又作麼生。若無透關底眼轉身處。到這裡灼然不柰何。且道如何是透關底眼。轉身處。試舉看。

Introduction. When a bright mirror stands on its stand, beauty and ugliness are distinguished by themselves. With the Moye sword in hand, killing and giving life depend on the moment. The Han goes and the barbarian comes; the barbarian comes and the Han goes; one finds life in death and death in life. Tell me, what then? If you lack the eye that penetrates barriers and a place to turn the body, here you will clearly be helpless. Tell me, what is the eye that penetrates barriers and the place to turn the body? Let me bring it up.

【九】舉僧問趙州。如何是趙州(河北河南。總說不著。爛泥裡有刺。不在河南。正在河北)州雲。東門西門南門北門(開也。相罵饒爾接嘴。相唾饒爾潑水。見成公案。還見麼。便打)。

[Case 9] Cited: A monk asked Zhaozhou: 'What is Zhaozhou?' (Hebei and Henan, he cannot hit it at all; there is a thorn in the soft mud; not in Henan, exactly in Hebei.) Zhou said: 'East gate, west gate, south gate, north gate.' (Opened. When they curse each other, you may chime in; when they spit on each other, you may splash water; a ready-made case; do you still see it? Strike him!)

大凡參禪問道。明究自己。切忌揀擇言句。何故不見趙州舉道。至道無難。唯嫌揀擇。又不見雲門道。如今禪和子。三箇五箇聚頭口喃喃地。便道。這箇是上才語句。那箇是就身處打出語。不知古人方便門中。為初機後學。未明心地。未見本性。不得已而立箇方便語句。如祖師西來。單傳心印。直指人心。見性成佛。那裡如此葛藤。須是斬斷語言。格外見諦。透脫得去。可謂如龍得水。似虎靠山。久參先德。有見而未透。透而未明。謂之請益。若是見得透請益。卻要語句上週旋。無有凝滯。久參請益。與賊過梯。其實此事不在言句上。所以雲門道。此事若在言句上。三乘十二分教。豈是無言句。何須達磨西來。汾陽十八問中。此問謂之驗主問。亦謂之探拔問。這僧致箇問頭。也不妨奇特。若不是趙州。也難抵對他。這僧問如何是趙州。趙州是本分作家。便向道。東門西門南門北門。僧雲。某甲不問這箇趙州。州雲。爾問那箇趙州。後人喚作無事禪。賺人不少。何故他問趙州。州答雲。東門西門南門北門。所以只答他趙州。爾若恁麼會。三家村裡漢。更是會佛法去。只這便是破滅佛法。如將魚目比況明珠。似則似是則不是。山僧道。不在河南。正在河北。且道是有事是無事。也須是子細始得。遠錄公雲。末後一句。始到牢關。指南之旨不在言詮。十日一風。五日一雨。安邦樂業。鼓腹謳歌。謂之太平時節。謂之無事。不是拍盲便道無事。須是透過關捩子。出得荊棘林。淨裸裸赤灑灑。依前似平常人。由爾有事也得。無事也得。七縱八橫。終不執無定有。有般底人道。本來無一星事。但只遇茶吃茶。遇飯吃飯。此是大妄語。謂之未得謂得。未證謂證。元來不曾參得透。見人說心說性說玄說妙。便道只是狂言。本來無事。可謂一盲引眾盲。殊不知。祖師未來時。那裡喚天作地。喚山作水。來為什麼祖師更西來。

In general, in studying Chan and asking about the Way, to clarify oneself, take care not to pick and choose among words and phrases. Why? Have you not heard Zhaozhou cite: the supreme Way is not difficult; it only dislikes picking and choosing. And have you not heard Yunmen say: today's Chan followers gather in threes and fives and mutter, saying: this is a line of the highest talent, and that one is a saying struck out on the spot. They do not know that in the gate of expedients of the ancients, for beginners and latecomers who have not yet understood the mind-ground or seen the original nature, they had no choice but to set up expedient words and phrases. When the Patriarch came from the West, he transmitted mind-seal alone, pointing directly to the human mind, seeing nature and becoming Buddha; how could there be such tangled vines? One must cut off words and language, see truth outside the pattern, and break through; one could say it is like a dragon getting water, like a tiger leaning on a mountain. Long-studied virtuous elders have seen but not penetrated, or penetrated but not clarified, and this is called requesting further instruction. If one has seen through, one requests further instruction in order to maneuver in words and phrases without hindrance. Long-studied monks requesting instruction is like giving a ladder to a thief. In truth, this matter is not in words and phrases. So Yunmen said: if this matter were in words and phrases, the three vehicles and twelve divisions of the teachings are not lacking in words and phrases; why would Bodhidharma have needed to come from the West? In Fenyang's eighteen questions, this question is called the question to test the host, also called the question that probes and uproots. This monk's posing of the question is quite remarkable. If it were not Zhaozhou, it would be hard to answer him. This monk asked 'What is Zhaozhou?' Zhaozhou was a native master and told him: 'East gate, west gate, south gate, north gate.' The monk said: 'I am not asking about that Zhaozhou.' Zhou said: 'You are asking about which Zhaozhou?' Later people call this 'no-matter Chan,' which has misled many. Why? He asked about Zhaozhou, and Zhou answered: 'East gate, west gate, south gate, north gate.' So he only answered about the city of Zhaozhou. If you understand it like this, you are a fellow in a three-family village going to understand the Buddha Dharma; this is precisely destroying the Buddha Dharma, like comparing a fish eye to a bright pearl: like, it is like, but right, it is not right. This mountain monk says: not in Henan, exactly in Hebei. Tell me, is it with matter or without matter? One must be careful here. Master Yuanlu said: the final line only then arrives at the stronghold barrier; the meaning of the south-pointing needle is not in explanation. Wind every ten days, rain every five days, the country at peace and people at ease in their work, patting their bellies and singing: this is called a time of great peace, and is called no-matter. It is not that one blindly says no-matter. One must pass through the pivot, get out of the thorn forest, stark naked and bare, and still be like an ordinary person; whether you say there is matter or no matter, in seven vertical and eight horizontal ways you do not cling to nothing or fix on something. There are people who say: originally there is not a speck of matter; just drink tea when you meet tea and eat rice when you meet rice. This is a great false statement, called claiming to have attained what one has not attained and claiming to have realized what one has not realized. Originally they have never studied through; seeing others speak of mind, nature, the profound, and the wondrous, they say it is all mad talk and originally no-matter. One could say one blind man leads a crowd of blind men. Little do they know that before the Patriarch came, where did anyone call heaven earth, or call mountains water? Why then did the Patriarch come again from the West?

諸方陞堂入室。說箇什麼。盡是情識計較。若是情識計較。情盡方見得透。若見得透。依舊天是天。地是地。山是山。水是水。古人道。心是根。法是塵。兩種猶如鏡上痕。到這箇田地。自然淨裸裸赤灑灑。若極則理論。也未是安穩處在。到這裡。人多錯會。打在無事界裡。佛也不禮。香也不燒。似則也似。爭奈脫體不是。才問著。卻是極則相似才拶著。七花八裂。坐在空腹高心處。及到臘月三十日。換手搥胸。已是遲了也。這僧恁麼問。趙州恁麼答。且道作麼生摸索。恁麼也不得。不恁麼也不得。畢竟如何。這些子是難處。所以雪竇拈出來。當面示人。趙州一日坐次。侍者報雲。大王來也。趙州矍然雲。大王萬福。侍者雲。未到和尚。州雲。又道來也。參到這裡。見到這裡。不妨奇特。南禪師拈雲。侍者只知報客。不知身在帝鄉。趙州入草求人。不覺渾身泥水。這些子實處。諸人還知麼。看取雪竇頌。

(Yuanwu continued:) Ascending the hall and entering the room in all quarters, what do they speak of? All is emotional consciousness and calculation. If it is emotional consciousness and calculation, one sees through only when feelings are exhausted. If one sees through, heaven is still heaven, earth is still earth, mountains are still mountains, water is still water. The ancients said: mind is the root, dharma is the dust; both are like marks on a mirror. Arriving at this ground, one is naturally stark naked and bare. Even a most ultimate theory is not yet a place of rest. Here many people misunderstand and fall into the realm of no-matter; they do not bow to buddhas and do not burn incense. It seems like it, but alas, it is completely not so. As soon as they are asked, they seem ultimate; as soon as they are pressed, they split into seven flowers and eight cracks, sitting in an empty belly and high mind. When the thirtieth of the twelfth month comes, changing hands and beating the chest, it is already too late. This monk asks like this, Zhaozhou answers like this; tell me, how do you grope for it? Not like this will not do, and like this will not do either. What finally? This little bit is the hard place. So Xuedou brought it out and showed it to people directly. One day Zhaozhou was sitting, and the attendant reported: 'The Grand King has come.' Zhaozhou started and said: 'Grand King, good fortune.' The attendant said: 'He has not yet arrived, Master.' Zhou said: 'Again you say he has come.' Studying and seeing to this point is quite remarkable. Chan Master Nan took it up and said: 'The attendant only knew to announce a guest and did not know he himself was in the imperial capital. Zhaozhou entered the weeds to seek people and did not notice that he was covered in mud and water.' This little real place, do you all know it? Look at Xuedou's verse.

句裡呈機劈面來(響。魚行水濁。莫謗趙州好)爍迦羅眼絕纖埃(撒沙撒土。莫帶累趙州。撈天摸地。作什麼)

In the line the mechanism is presented, coming straight at the face (it echoes; fish moving make the water muddy; do not slander Zhaozhou). The Sakra eye has not a speck of dust (scattering sand and scattering dirt; do not implicate Zhaozhou; groping at heaven and earth, what for?).

東西南北門相對(開也。那裡有許多門。背卻趙州城。向什麼處去)

East, west, south, north, the gates face each other (opened; where are so many gates? Turning your back on Zhaozhou city, where will you go?).

無限輪鎚擊不開(自是爾輪鎚不到。開也)

Countless wheel-hammers cannot strike it open (it is just that your wheel-hammer does not reach; opened).

趙州臨機。一似金剛王寶劍。擬議即截卻爾頭。往往更當面換卻爾眼睛。這僧也敢捋虎鬚致箇問頭。大似無事生事。爭奈句中有機。他既呈機來。趙州也不辜負他問頭。所以亦呈機答。不是他特地如此。蓋為透底人自然合轍。一似安排來相似。不見有一外道。手握雀兒。來問世尊雲。且道某甲手中雀兒。是死耶是活耶。世尊遂騎門閫雲。爾道我出耶入耶(一本雲。世尊竪起拳頭雲。開也合也)外道無語。遂禮拜。此話便似這公案。古人自是血脈不斷。所以道。問在答處。答在問處。雪竇如此見得透。便道句裡呈機劈面來。句裡有機。如帶兩意。又似問人。又似問境相似。趙州不移易一絲毫。便向他道。東門西門南門北門。爍迦羅眼絕纖埃。此頌趙州人境俱奪。向句裡呈機與他答。此謂之有機有境。才轉便照破他心膽。若不如此難塞他問頭爍迦羅眼者。是梵語。此雲堅固眼。亦云金剛眼。照見無礙。不唯千里明察秋毫。亦乃定邪決正。辨得失。別機宜識休咎。雪竇雲。東西南北門相對。無限輪鎚擊不開。既是無限輪鎚。何故擊不開。自是雪竇見處如此。爾諸人又作麼生。得此門開去。請參詳看。

Zhaozhou meets the moment like the Vajra King's precious sword: the instant you hesitate, he cuts off your head, and often he swaps out your eyes to your face. This monk also dared to stroke the tiger's whiskers by raising a question; it was much like making trouble where there was none. But there was a spring of the mechanism within his words. Since he presented the mechanism, Zhaozhou did not fail his question, and so he presented the mechanism in reply. It was not that he did so on purpose; it is only that people who have penetrated to the bottom naturally fit the same track, as if it had been arranged. Have you not seen the heretic who held a sparrow in his hand and came to ask the World-Honored One: tell me, is the sparrow in my hand dead or alive? The World-Honored One then sat astride the threshold and said: you say, am I going out or coming in? (One version says: the World-Honored One raised his fist and said: open or closed?) The heretic had no words, and bowed. This story is just like this case. The ancients' bloodline simply never broke. So it is said: the question lies in the answer, and the answer lies in the question. Xuedou saw through to this degree, and so said: within the phrase the mechanism is presented straight in your face. Within the phrase there is a mechanism; it is as if it carried two meanings, as if asking about the person and also about the realm. Zhaozhou did not shift by a hair, and simply told him: east gate, west gate, south gate, north gate. The Sakra eye leaves not a speck of dust. This verse is about Zhaozhou taking away both person and realm, presenting the mechanism within the phrase as his answer. This is called having both mechanism and realm. The moment it turns, it shines through his gall and heart. If it were not so, it would be hard to stop up his question. Sakra eye is a Sanskrit term, here meaning the firm eye, also called the diamond eye. It illuminates without obstruction. It not only sees clearly at a thousand miles and discerns the tip of an autumn hair, but also settles the false and decides the right, tells gain from loss, distinguishes the opportune and recognizes good and bad fortune. Xuedou says: east, west, south and north gates face each other; countless wheels and hammers cannot strike them open. Since there are countless wheels and hammers, why can they not strike it open? That is simply how Xuedou sees it. And all of you, what about you? How can you get this gate to open? Please consider it.

垂示雲。恁麼恁麼。不恁麼不恁麼。若論戰也。箇箇立在轉處。所以道。若向上轉去。直得釋迦彌勒。文殊普賢。千聖萬聖。天下宗師。普皆飲氣吞聲。若向下轉去。醯雞蠛蠓。蠢動含靈。一一放大光明。一一壁立萬仞。儻或不上不下。又作麼生商量。有條攀條。無條攀例。試舉看。

The introduction says: Thus, thus. Not thus, not thus. If it comes to battle, every one of them stands at the turning point. So it is said: if you turn upward, Shakyamuni and Maitreya, Manjushri and Samantabhadra, a thousand sages and ten thousand sages, the masters of the whole world will all swallow their breath and hold their voice. If you turn downward, vinegar gnats and tiny midges, wriggling creatures and sentient beings, each one emits great light, and each one stands as a wall ten thousand fathoms high. If you neither go up nor down, then how will you deliberate? If there is a branch, grasp the branch; if there is no branch, grasp a precedent. Try citing it and see.

【一〇】舉睦州問僧近離甚處(探竿影草)僧便喝(作家禪客。且莫詐明頭也解恁麼去)州雲。老僧被汝一喝(陷虎之機。猱人作麼)僧又喝(看取頭角。似則似。是則未是。只恐龍頭蛇尾)州雲。三喝四喝後作麼生(逆水之波。未曾有一人出得頭。入那裡去)僧無語(果然摸索不著)州便打雲(若使睦州盡令而行。盡大地草木。悉斬為三段)這掠虛頭漢(放過一著。落在第二)。

[Case 10] Cited: Muzhou asked a monk, "Where have you come from lately?" (Probing with a pole and a grass shadow.) The monk shouted. (A true practitioner of Chan. Do not feign a bright head; he knows how to go on like this.) Muzhou said, "This old monk has been shouted at by you." (A trap to catch a tiger. What is he provoking people for?) The monk shouted again. (Look at the head and horns. It resembles, but it is not yet right; I fear a dragon's head and a snake's tail.) Muzhou said, "After three shouts and four shouts, then what?" (A wave against the current; no one has ever stuck his head out. Where does he enter?) The monk had no words. (Sure enough, he fumbles and finds nothing.) Muzhou struck him and said, (If Muzhou had carried out his order in full, all the grass and trees on the whole earth would have been cut in three pieces.) "You fellow who grabs at empty heads!" (Let one move go by, and you fall into second place.)

大凡扶竪宗教。須是有本分宗師眼目。有本分宗師作用。睦州機鋒。如閃電相似。愛勘座主。尋常出一言半句。似箇荊棘叢相似。著腳手不得。他才見僧來。便道見成公案。放爾三十棒。又見僧雲。上座。僧回首。州雲。簷板漢。又示眾雲。未有箇入頭處。須得箇入頭處。既得箇入頭處。不得辜負老僧。睦州為人多如此。這僧也善雕琢。爭奈龍頭蛇尾。當時若不是睦州。也被他惑亂一場。只如他問近離什麼處。僧便喝。且道他意作麼生。這老漢也不忙。緩緩地向他道。老僧被汝一喝。似領他話在一邊。又似驗他相似。斜身看他如何。這僧又喝。似則似是則未是。被這老漢穿卻鼻孔來也。遂問雲。三喝四喝後作麼生。這僧果然無語。州便打雲。這掠虛頭漢。驗人端的處。下口便知音。可惜許。這僧無語。惹得睦州道掠虛頭漢。若是諸人。被睦州道三喝四喝後作麼生。合作麼生祇對。免得他道掠虛頭漢。這裡若是識存亡。別休咎。腳踏實地漢。誰管三喝四喝後作麼生。只為這僧無語。被這老漢便據欵結案。聽取雪竇頌出。

In general, to prop up and establish the teaching of the school, one must have the eye of a master of the true lineage and the function of a master of the true lineage. Muzhou's sharpness was like lightning. He loved to test lecturers. Usually he would put out a word or half a phrase like a bramble thicket, where one could not set hands or feet. As soon as he saw a monk coming, he would say, "Ready-made case, I let you off thirty blows." Seeing another monk, he said, "Venerable!" and when the monk turned his head, Muzhou said, "You board-carrying fellow!" Also, addressing the assembly, he said, "There is as yet no entry point; you must find a point of entry. Once you have found an entry point, you must not fail this old monk." Muzhou was often like this in his way of helping people. This monk too was a skillful carver, but alas, a dragon's head and a snake's tail. If it had not been Muzhou at the time, he would also have been thrown into confusion by him. Just look: when Muzhou asked where he had come from lately, the monk shouted. Tell me, what was his intention? This old fellow was not in a hurry; he said slowly, "This old monk has been shouted at by you." It was as if he took his word and set it aside, and also as if testing him, leaning his body to see what he would do. The monk shouted again. It resembles, but it is not yet right; he had his nostrils pierced by this old fellow. Then Muzhou asked, "After three shouts and four shouts, then what?" The monk indeed had no words. Muzhou struck him and said, "You fellow who grabs at empty heads!" He tests a person's real place; the moment he opens his mouth, he knows the tone. What a pity. The monk had no words, which led Muzhou to say "fellow who grabs at empty heads." If it were any of you, when Muzhou said "After three shouts and four shouts, then what?", how would you answer to avoid being called a fellow who grabs at empty heads? If here you can recognize life and death and tell good from ill fortune, a man with his feet on solid ground, who cares what comes after three shouts and four shouts? It was only because this monk had no words that the old fellow made his statement and closed the case. Listen to Xuedou's verse.

兩喝與三喝(雷聲浩大。雨點全無。自古至今。罕有人恁麼)作者知機變(若不是作家爭驗得只恐不恁麼)

Two shouts and three shouts (Great thunder, but not a drop of rain. From ancient times to now, few have been like this.) A master knows how to change at the moment (If he were not a master, how could he test? I only fear it is not so.)

若謂騎虎頭(㘞瞎漢。虎頭如何騎。多少人恁麼會。也有人作這見解)

If you say you are riding the tiger's head (Blind fellow! How can you ride a tiger's head? How many people understand it like this? Some also hold this kind of view.)

二俱成瞎漢(親言出親口。何止兩箇。自領出去)誰瞎漢(教誰辨。賴有末後句。洎乎賺殺人)拈來天下與人看(看即不無。覰著即瞎。闍梨若著眼看。則兩手掊空。恁麼舉。且道是第幾機)

Both become blind men (Close words come from a close mouth; why only two? Take them out yourself.) Who is the blind man? (Whom do you ask to judge? Thanks to the last line, he nearly deceived people to death.) Pick up the whole world and show it to people. (Looking is not absent, but if you glance at it you are blind. If you, Zhili, look with your eyes, you will clap two empty hands. Cited like this, tell me, what stage of the mechanism is it?)

雪竇不妨有為人處。若不是作者。只是胡喝亂喝。所以古人道。有時一喝不作一喝用。有時一喝卻作一喝用。有時一喝如踞地獅子。有時一喝如金剛王寶劍。興化道。我見爾諸人。東廊下也喝。西廊下也喝。且莫胡喝亂喝。直饒喝得興化。上三十三天。卻撲下來。氣息一點也無。待我甦醒起來。向汝道未在。何故。興化未曾向紫羅帳裡撤真珠。與爾諸人在。只管胡喝亂喝作什麼。臨濟道。我聞汝等。總學我喝。我且問爾。東堂有僧出。西堂有僧出。兩箇齊下喝。那箇是賓。那箇是主。爾若分賓主不得。已後不得學老僧。所以雪竇頌道。作者知機變。這僧雖被睦州收。他卻有識機變處。且道什麼處。是這僧識機變處。鹿門智禪師。點這僧雲。識法者懼。巖頭道。若論戰也。箇箇立在轉處。黃龍心和尚道。窮則變。變則通。這箇些子。是祖師坐斷天下人舌頭處。爾若識機變。舉著便知落處。有般漢雲。管他道三喝四喝作什麼。只管喝將去。說什麼三十二十喝。喝到彌勒佛下生。謂之騎虎頭。若恁麼知見。不識睦州則故是。要見這僧太遠在。如人騎虎頭。須是手中有刀。兼有轉變始得。雪竇道。若恁麼。二俱成瞎漢。雪竇似倚天長劍。凜凜全威。若會得雪竇意。自然千處萬處一時會。便見他雪竇後面頌。只是下注腳。又道誰瞎漢。且道是賓家瞎。是主家瞎。莫是賓主一時瞎麼。拈來天下與人看。此是活處。雪竇一時頌了也。為什麼卻道。拈來天下與人看。且道作麼生看。開眼也著。閤眼也著。還有人免得麼。

Xuedou truly has a way of helping people. If he were not a master, he would simply shout wildly. So the ancients said: sometimes a shout is not used as a shout; sometimes a shout is used as a shout. Sometimes a shout is like a crouching lion; sometimes a shout is like the Vajra King's precious sword. Xinghua said: I see all of you shouting in the east corridor and shouting in the west corridor. Do not shout wildly. Even if you shout Xinghua up to the Thirty-Three Heavens and he comes crashing back down without a breath left, wait until I revive and I will tell you it is still not it. Why? Xinghua has not yet scattered real pearls in the purple silk curtain for you all. What do you shout wildly for? Linji said: I hear that all of you are learning my shout. Let me ask you: a monk comes out from the east hall and a monk comes out from the west hall, and the two shout together; which is the guest and which is the host? If you cannot tell guest from host, do not imitate this old monk afterward. So Xuedou's verse says: a master knows how to change at the moment. Although this monk was gathered in by Muzhou, he had some place where he recognized the change. Tell me, where is the place where this monk recognized the change? Chan Master Zhi of Lumen pointed to this monk and said: one who knows the Dharma is afraid. Yantou said: if it comes to battle, every one stands at the turning point. Abbot Xin of Huanglong said: when stuck, change; when changed, pass through. This little bit is where the patriarchs sit and cut off the tongues of all people. If you recognize the change, the moment it is raised you know where it falls. There is a type of fellow who says: why care about three shouts or four shouts? Just keep shouting, what is all this thirty or twenty shouts? Shout until Maitreya Buddha descends to be born; this is called riding the tiger's head. If one's understanding is like this, then not knowing Muzhou is fine, but to see this monk is far off. Like a person riding a tiger's head, one must have a knife in hand and also be able to change before one can proceed. Xuedou says: if so, both become blind men. Xuedou is like a long sword leaning on the sky, awesome in full power. If you understand Xuedou's intention, you naturally understand a thousand places and ten thousand places at once, and you will see that Xuedou's later verses merely add a footnote. He also says: who is the blind man? Tell me, is it the guest who is blind or the host who is blind? Could it be that guest and host are blind together? Pick up the whole world and show it to people. This is the living place. Xuedou finished the verse in one go; why then does he say, pick up the whole world and show it to people? Tell me, how does one look? Open your eyes, it is there; close your eyes, it is there. Is there anyone who escapes it?

臣聞。三乘路廣。法界無涯。智海晏清。十方安泰。時有魔軍兢起。侵撓心田。六賊既強。心王驚動。朝生百怪。暮起千邪。撼惑真如。困勞法體。菩提道路。隔絕不通。破壞涅槃。傷殘三寶。無為珠玉。悉被偷將。大藏法財。皆遭劫奪。塵勞翳日。慾火亙天。飄蕩法城。焚燒聖境。臣乃見如斯暴亂。恐佛法以難存。遂與六波羅蜜商量。同為剪滅。遣性空為密使。聽探魔軍。見今屯在五蘊山中。有八萬四千餘眾。既知體勢。計在剎那。遂點十八界雄兵。並立體空為號。人人有無礙之力。箇箇懷勇健之能。直心為見性之功。一正去百邪之亂。擐堅固甲。執三昧鏘。智箭禪弓光明慧劒。向大乘門中訓練。寂滅山內安營。三明嶺上開旗。八正路邊排布。遣大覺性。為捉生之將。遊歷四方。搜求妄想之蹤。抄截無明之蹟。復使慈悲王。破三毒之寨。忍辱帥伐嗔怒之城。精進軍除傲慢之妖。喜捨士捉慳貪之賊。逡巡而魔軍大起。殺氣沖天。臣乃部領摩訶。一時齊入。當爾之時。眼不觀色。耳不聽聲。鼻不嗅香。舌不了味。身不受觸。意不攀緣。一志向前。念念不退。倏忽而魔軍大敗。六賊全輸。殺戮無邊。掃除蕩盡。生擒妄想。活捉無明。領向涅槃場中。以慧劍斬為三段。煩惱林當時摧折。人我山化作微塵。痴愛網遭智火焚燒。邪見林被慧風吹竭。因茲三明再朗。四智重圓。內外無瑕。廓然清淨。心王坐歡喜之殿。真如登解脫之樓。自性遊無礙之堂。三身踞法空之座。從茲法界寧靜。永絕囂塵。共渡生死之河。齊到菩提之岸。魔軍既退。合具奏聞。

Your subject has heard that the road of the Three Vehicles is broad and the Dharma realm is boundless. When the sea of wisdom is calm and clear, the ten directions are safe and at peace. At times the armies of Mara rise in rivalry and invade and harass the field of the mind. When the six thieves are strong, the Mind King is alarmed. In the morning a hundred monsters are born, and in the evening a thousand evils arise, shaking and confusing True Suchness and wearying the body of the Dharma. The road to bodhi is cut off and impassable, nirvana is damaged, and the Three Jewels are injured. The pearls and jade of the unconditioned are all stolen away, and the Dharma wealth of the great treasury is robbed. The dust of toil darkens the sun, and the fire of desire stretches across the sky, drifting through the Dharma city and burning the holy realm. Your subject saw such violence and disorder and feared the Buddha Dharma could hardly survive. So he consulted with the six paramitas and together resolved to wipe them out. He sent Emptiness of Nature as a secret envoy to scout the army of Mara. It is now encamped in the Mountain of the Five Aggregates, with more than eighty-four thousand troops. Having learned their strength and position, the plan was set in a moment. So he mustered the heroic troops of the eighteen realms, and took the realization of emptiness as the watchword. Each person had unobstructed strength, and each held brave and robust ability. The straight mind was the merit of seeing nature, and one correct thing drove off the chaos of a hundred evils. They donned the firm armor, held the spear of samadhi, the arrow of wisdom, the bow of Chan, and the bright sword of insight, drilled in the gate of the Great Vehicle, camped in the Mountain of Quiescence, raised banners on the Ridge of the Three Insights, and drew up ranks along the road of the Eightfold Path. He sent Great Awakening Nature as the general who takes prisoners alive, to roam the four quarters, search for traces of deluded thought, and intercept the tracks of ignorance. He also sent the King of Compassion to break the stockade of the three poisons, the commander Patience to attack the city of anger, the army of Diligence to remove the demon of arrogance, and the knights of Giving to seize the thief of greed. In a moment the army of Mara rose in force, its killing intent striking the sky. Your subject led the mahasattvas and all entered at once. At that very time, the eyes did not look at forms, the ears did not hear sounds, the nose did not smell scents, the tongue did not taste flavors, the body did not receive touch, and the mind did not cling to objects. With a single aim they advanced, thought after thought without retreat. In an instant the army of Mara was utterly defeated, the six thieves all lost, the slaughter was boundless, and all was swept clean. Deluded thought was captured alive and ignorance was seized living. They were led to the grounds of nirvana, and cut into three pieces with the sword of wisdom. The forest of afflictions was broken then and there, the mountain of self and other turned into fine dust, the net of delusion and love was burned by the fire of wisdom, and the forest of wrong views was blown dry by the wind of insight. Thereupon the Three Insights shone again and the Four Wisdoms were again complete, inside and out without flaw, clear and pure. The Mind King sat in the hall of joy, True Suchness ascended the tower of liberation, Self-Nature roamed the hall of non-obstruction, and the Three Bodies took their seats on the throne of the emptiness of dharmas. From then on the Dharma realm was tranquil and forever cut off from noisy dust, together crossing the river of birth and death and arriving at the shore of bodhi. Since the army of Mara has withdrawn, it is fitting to report it all.

垂示雲。佛祖大機。全歸掌握。人天命脈。悉受指呼。等閑一句一言。驚群動眾。一機一境。打鎖敲枷。接向上機。提向上事。且道什麼人曾恁麼來。還有知落處麼。試舉看。

The introduction says: The great mechanism of the buddhas and patriarchs is all within their grasp; the lifeblood of humans and devas is entirely at their pointing and calling. Even an idle word or phrase startles the crowd and moves the multitude; one mechanism, one realm, breaks locks and smashes cangues. They receive the mechanism of the upward and raise the matter of the upward. Tell me, who has ever gone through this? Is there anyone who knows where it falls? Try citing it and see.

【一一】舉黃檗示眾雲(打水礙盆。一口吞盡。天下衲僧跳不出)汝等諸人。盡是噇酒糟漢。恁麼行腳(道著。踏破草鞋。掀天搖地)何處有今日(用今日作什麼。不妨驚群動眾)還知大唐國裡無禪師麼(老僧不會。一口吞盡。也是雲居羅漢)時有僧出雲。只如諸方匡徒領眾。又作麼生(也好與一拶。臨機不得不恁麼)檗雲。不道無禪。只是無師(直得分疎不下。瓦解氷消。龍頭蛇尾漢)。

[Case 11] Cited: Huangbo addressed the assembly, saying (Splashing water, he hits the basin. He swallows it in one gulp; the monks of the whole world cannot jump out.), "All of you are wine-dregs guzzlers. Wandering on pilgrimage like this (To say it is to wear out straw sandals; it overturns heaven and shakes earth.), where would there be a day like today? (What use is there for today? It certainly startles the crowd and moves the multitude.) Do you even know that in the Great Tang there are no Chan teachers?" (The old monk does not understand. He swallows it in one gulp; he too is an arhat of Yunju.) At that time a monk came forward and said, "But those in every quarter who lead disciples and guide assemblies, what about them?" (He deserves a squeeze; meeting the moment, he could not but do this.) Huangbo said, "I do not say there is no Chan, only that there are no teachers." (He cannot explain it at all; it collapses like tiles and melts like ice; a dragon head and a snake tail.)

黃檗身長七尺。額有圓珠。天性會禪。師昔遊天台。路逢一僧。與之談笑。如故相識。熟視之目光射人。頗有異相。乃偕行。屬溪水暴漲。乃植杖捐笠而止。其僧率師同渡。師曰。請渡。彼即褰衣。躡波如履平地。回顧雲渡來渡來。師咄雲。這自了漢。吾早知揑怪。當斫汝脛。其僧歎曰。真大乘法器。言訖不見。初到百丈。丈問雲。巍巍堂堂。從什麼處來。檗雲。巍巍堂堂從嶺中來。丈雲。來為何事。檗雲。不為別事。百丈深器之。次日辭百丈。丈雲。什麼處去。檗雲。江西禮拜馬大師去。丈雲。馬大師已遷化去也。儞道黃檗恁麼問。是知來問。是不知來問。卻雲。某甲特地去禮拜。福緣淺薄。不及一見。未審平日有何言句。願聞舉示。丈遂舉再參馬祖因緣。祖見我來。便竪起拂子。我問雲。即此用。離此用。祖遂掛拂子於禪床角良久。祖卻問我。汝已後鼓兩片皮。如何為人。我取拂子竪起。祖雲。即此用。離此用。我將拂子。掛禪床角。祖振威一喝。我當時直得三日耳聾。黃檗不覺悚然吐舌。丈雲。子已後莫承嗣馬大師麼。檗雲。不然。今日因師舉。得見馬大師大機大用。若承嗣馬師。他日已後喪我兒孫。丈雲。如是如是。見與師齊。減師半德。智過於師。方堪傳授。子今見處宛有超師之作。諸人且道。黃檗恁麼問。是知而故問耶。是不知而問耶。須是親見他家父子行履處始得。黃檗一日又問百丈。從上宗乘。如何指示。百丈良久。檗雲。不可教後人斷絕去。百丈雲。將謂汝是箇人。遂乃起入方丈。檗與裴相國為方外友。裴鎮宛陵請師至郡。以所解一編。示師。師接置於座。略不披閱。良久乃雲。會麼。裴雲。不會。檗雲。若便恁麼會得。猶較些子。若也形於紙墨。何處更有吾宗。裴乃以頌贊雲。自從大士傳心印。額有圓珠七尺身。掛錫十年棲蜀水。浮盃今日渡漳濱。八千龍象隨高步。萬裡香花結勝因。

Huangbo was seven feet tall and had a round pearl-like bump on his forehead. He understood Chan by nature. The master once traveled to Mount Tiantai. On the road he met a monk and chatted and laughed with him as if they were old acquaintances. Looking closely, the monk's gaze shot through a person and he had quite an unusual appearance. So they traveled together. They met a stream that had risen suddenly in flood, so the master planted his staff, put down his hat, and stopped. The monk pulled the master to cross together. The master said, "Please cross." The monk then hitched up his robe and stepped on the waves as if walking on level ground. He turned his head and said, "Cross, cross!" The master scolded, "You self-liberated fellow! If I had known you were putting on a weird show, I would have chopped off your shins." The monk sighed and said, "Truly a vessel of the Great Vehicle," and with these words he vanished. When he first arrived at Baizhang, Baizhang asked, "So majestic and imposing, where do you come from?" Huangbo said, "So majestic and imposing, I come from the mountain ridge." Baizhang said, "What have you come for?" Huangbo said, "For nothing else." Baizhang deeply valued him. The next day he took leave of Baizhang. Baizhang said, "Where are you going?" Huangbo said, "To Jiangxi, to pay respects to Great Master Ma." Baizhang said, "Great Master Ma has already passed away." Tell me, when Huangbo asked like this, was he asking knowing, or asking not knowing? Yet he said, "I specially went to pay respects, but my fortune is thin and I did not get to see him. I wonder what sayings he had in ordinary times; I wish to hear them cited." Baizhang then cited the story of his second visit to Mazu: "When the Patriarch saw me coming, he raised his whisk. I said, 'Is it this function, or apart from this function?' The Patriarch hung the whisk on the corner of the Chan seat. After a long while, the Patriarch asked me, 'When you flap your two lips in future, how will you help people?' I took the whisk and raised it. The Patriarch said, 'Is it this function, or apart from this function?' I hung the whisk on the corner of the Chan seat. The Patriarch shook with power and gave a shout, and I was deaf for three days." Huangbo unwittingly was startled and stuck out his tongue. Baizhang said, "Will you perhaps succeed Great Master Ma in future?" Huangbo said, "No. Today, because of your citation, master, I have seen Great Master Ma's great mechanism and great function. If I succeeded Master Ma, in future I would ruin my children and grandchildren." Baizhang said, "Just so, just so. When the view equals the teacher's, it halves the teacher's virtue; when wisdom surpasses the teacher, only then is one fit to receive the transmission. Your view now truly has the makings of surpassing the teacher." All of you, tell me: when Huangbo asked like this, was he asking knowing, or asking not knowing? You must personally see the conduct of that father and son to get it. One day Huangbo again asked Baizhang, "How did the lineage from the past point things out?" Baizhang was silent for a long while. Huangbo said, "One must not let later people be cut off." Baizhang said, "I took you for a real person," and rose and went into his abbot's room. Huangbo and Chancellor Pei were friends beyond the world. Pei was posted to Wanling and invited the master to the prefecture. He showed the master a volume of his own understanding. The master took it and set it on his seat, hardly opening it. After a long while he said, "Do you understand?" Pei said, "I do not." Huangbo said, "If you understand it just like this, it is somewhat better. If it takes shape in paper and ink, where else would there be our school?" Pei then praised him with a verse: Since the Great Being transmitted the mind seal, with a round pearl on the brow and a body seven feet tall; for ten years he hung up his staff and dwelt by the waters of Shu, today he floats his cup across the Zhang shore. Eight thousand dragons and elephants follow his lofty steps, and across ten thousand miles fragrant flowers bind excellent causes.

擬欲事師為弟子。不知將法付何人。師亦無喜色雲。心如大海無邊際。口吐紅蓮養病身。自有一雙無事手。不曾祇揖等閑人。檗住後。機鋒峭峻。臨濟在會下。睦州為首座。問雲。上座在此多時。何不去問話。濟雲。教某甲問什麼話即得。座雲。何不去問如何是佛法的的大意。濟便去問。三度被打出。濟辭座曰。蒙首座令三番去問。被打出。恐因緣不在這裡。暫且下山。座雲。子若去須辭和尚去方可。首座預去白檗雲。問話上座。甚不可得。和尚何不穿鑿教成一株樹去。與後人為陰涼。檗雲。吾已知。濟來辭。檗雲。汝不得向別處去。直向高安灘頭。見大愚去。濟到大愚。遂舉前話。不知某甲過在什麼處。愚雲。檗與麼老婆心切。為儞徹困。更說什麼有過無過。濟忽然大悟雲。黃檗佛法無多子。大愚搊住雲。儞適來又道有過。而今卻道佛法無多子。濟於大愚脇下。𡎺三拳。愚拓開雲。汝師黃檗非幹我事。一日檗示眾雲。牛頭融大師。橫說竪說。猶未知向上關捩子在。是時石頭馬祖下。禪和子浩浩地。說禪說道。他何故卻與麼道。所以示眾雲。汝等諸人盡是噇酒糟漢。恁麼行腳。取笑於人。但見八百一千人處便去。不可只圖熱鬧也。可中總似汝如此容易。何處更有今日事也。唐時愛罵人。作噇酒糟漢。人多喚作黃檗罵人。具眼者自見他落處。大意垂一鉤。釣人問。眾中有不惜身命底禪和。便解恁麼出眾問他道。只如諸方匡徒領眾。又作麼生。也好一拶。這老漢果然分疎不下。便卻漏逗雲。不道無禪。只是無師。且道意在什麼處。他從上宗旨。有時擒。有時縱。有時殺。有時活。有時放。有時收。敢問諸人。作麼生是禪中師。山僧恁麼道。已是和頭沒卻了也。諸人鼻孔在什麼處。良久雲。穿卻了也。

(Yuanwu continued:) "I wished to serve the master as a disciple, but I do not know to whom the Dharma will be handed." The master also showed no joy, and said: "My mind is like the boundless sea, my mouth spits red lotuses to nourish a sick body. I have a pair of idle hands of my own, and have never made a bow to ordinary people." After Huangbo took up residence, his sharpness was steep and stern. When Linji was in his assembly, Muzhou was head monk. He asked, "Venerable, you have been here a long time; why do you not go and ask a question?" Linji said, "What question should I ask?" The head monk said, "Why not ask, what is the clear and certain great meaning of the Buddha Dharma?" Linji went and asked, and three times was struck and driven out. Linji took leave of the head monk, saying, "Thanks to the head monk's order I went three times to ask and was struck and driven out. I fear the conditions are not here, so I will go down the mountain for now." The head monk said, "If you go, you must take leave of the abbot." The head monk went ahead to tell Huangbo: "The venerable who asked the question is truly rare. Why does the abbot not bore a way through to make him into a tree, to give shade to people later?" Huangbo said, "I already know." When Linji came to take leave, Huangbo said, "You must not go elsewhere. Go straight to the Gaoan shoals and see Dayu." Linji arrived at Dayu and cited the earlier matter: "I do not know where my fault lies." Dayu said, "Huangbo is so kindly, like an old woman, and exhausted himself for you; what are you saying about fault or no fault?" Linji suddenly had a great awakening and said, "There is not much to Huangbo's Buddha Dharma after all." Dayu seized him and said, "Just now you said there was a fault, and now you say there is not much to Huangbo's Buddha Dharma." Linji punched Dayu's ribs three times (the base text writes this character in a variant form). Dayu pushed him away and said, "Your teacher is Huangbo; it is no business of mine." One day Huangbo addressed the assembly and said: "Great Master Rong of Niutou, though he spoke across and spoke up and down, still did not know where the upward turning point was." At that time under Shitou and Mazu, the Chan practitioners were in great numbers, talking Chan and talking the Way. Why then did he say it like this? So he addressed the assembly, saying, "All of you are wine-dregs guzzlers. Wandering on pilgrimage like this makes you laughingstocks. You see only places with eight hundred or a thousand people and go there. You must not seek only a lively crowd. If you are all as easy as this, where would there be today's affair?" In the Tang he liked to scold people as wine-dregs guzzlers, and people often said Huangbo scolded. Those with eyes can see where it lands for themselves. He basically dropped a hook to fish for people to ask. In the assembly, if there were a Chan practitioner who did not spare his life, he would know to come forward like this and ask him, "But those in every quarter who lead disciples and guide assemblies, what about them?" He deserves a squeeze. This old fellow really could not explain it, and so let a leak slip, saying, "I do not say there is no Chan, only that there are no teachers." Tell me, where does his intention lie? The principle of his school from the past is sometimes to seize, sometimes to release, sometimes to kill, sometimes to give life, sometimes to let go, and sometimes to gather in. May I ask all of you: what is a teacher within Chan? When this mountain monk speaks like this, everything is already wiped out entire. Where are your nostrils? After a long silence he said: pierced through.

凜凜孤風不自誇(猶自不知有。也是雲居羅漢)端居寰海定龍蛇(也要別緇素。也要皂白分明)

With stern, lonely wind he does not boast (He still does not know it exists; he too is an arhat of Yunju.) Dwelling upright, he settles dragons and snakes across the seas (He also wants to tell monks from laypeople, and wants black and white clearly separated.)

大中天子曾輕觸(說什麼大中天子任大也須從地起。更高爭奈有天何)

The Emperor Dazhong once lightly touched him (What are you saying about the Emperor Dazhong? However great, one must rise from the ground; even higher, what can one do about Heaven?)

三度親遭弄爪牙(死蝦蟆多口作什麼。未為奇特。猶是小機巧。若是大機大用現前。盡十方世界。乃至山河大地。盡在黃檗處乞命)

Three times he personally played with claws and fangs (A dead toad, what use is much talk? It is not yet remarkable; it is still a small trick. If the great mechanism and great function appeared, the whole world of the ten directions, even mountains, rivers and the great earth, would all be begging for their lives at Huangbo's place.)

雪竇此一頌。一似黃檗真贊相似。人卻不得作真贊會。他底句下。便有出身處。分明道。凜凜孤風不自誇。黃檗恁麼示眾。且不是爭人負我。自逞自誇。若會這箇消息。一任七縱八橫。有時孤峰頂獨立。有時鬧市裡橫身。豈可僻守一隅。愈捨愈不歇。愈尋愈不見。愈擔荷愈沒溺。古人道。無翼飛天下。有名傳世間。盡情捨卻佛法道理。玄妙奇特。一時放下。卻較些子。自然觸處現成。雪竇道。端居寰海定龍蛇。是龍是蛇。入門來便驗取。謂之定龍蛇眼擒虎兕機。雪竇又道。定龍蛇兮眼何正。擒虎兕兮機不全。又道。大中天子曾輕觸。三度親遭弄爪牙。黃檗豈是如今惡腳手。從來如此。大中天子者。續咸通傳中載。唐憲宗有二子。一曰穆宗。一曰宣宗。宣宗乃大中也。年十三。少而敏黠。常愛跏趺坐。穆宗在位時。因早朝罷。大中乃戲登龍床。作揖群臣勢。大臣見而謂之心風。乃奏穆宗。穆宗見而撫歎曰。我弟乃吾宗英胄也。穆宗於長慶四年。晏駕。有三子。曰敬宗文宗武宗。敬宗繼父位。二年內臣謀易之。文宗繼位。一十四年。武宗即位。常喚大中作痴奴。一日武宗。恨大中昔日戲登父位。遂打殺致後苑中。以不潔灌。而復甦。遂潛遁在香嚴閑和尚會下。後剃度為沙彌。未受具戒。後與志閑遊方到廬山。因志閑題瀑布詩云。穿雲透石不辭勞。地遠方知出處高。閑吟此兩句佇思久之。欲釣他語脈看如何。大中續雲。溪㵎豈能留得住。終歸大海作波濤。閑方知不是尋常人。乃默而識之。後到鹽官會中。請大中作書記。黃檗在彼作首座。檗一日禮佛次。大中見而問曰。不著佛求。不著法求。不著眾求。禮拜當何所求。檗雲。不著佛求。不著法求。不著眾求。常禮如是。大中雲。用禮何為。檗便掌。大中雲。太麁生。檗雲。這裡什麼所在。說麁說細。檗又掌。大中後繼國位。賜黃檗為麁行沙門。裴相國在朝。

This verse of Xuedou is just like a eulogy of a portrait of Huangbo. But people must not take it as a portrait eulogy. Within his lines there is a way to get free. He says plainly: 'Stern and solitary his manner, yet he never boasts.' Huangbo taught the assembly in this way. It was not a matter of quarreling over whether others owed him or he owed them, nor of showing off and boasting. If you understand this news, you can go vertical or horizontal as you please. Sometimes he stands alone on the summit of a lonely peak; sometimes he throws himself across the busy marketplace. How could one stubbornly guard one corner? The more you give up, the less you rest; the more you seek, the less you see; the more you carry it, the more you sink. The men of old said: 'With no wings you fly across the world; with a name you are known through the age.' Throw away all the principles of the Buddha-dharma, the profound, the wondrous and the extraordinary, put it all down at once, and it is rather better; naturally everything everywhere is ready-made. Xuedou says: 'Sitting upright in the world, he settles dragons and snakes.' Whether dragon or snake, as soon as one comes in the gate, he tests it. This is called the eye that settles dragons and snakes and the skill that seizes tigers and rhinoceroses. Xuedou also says: 'Settling dragons and snakes, how true the eye! Seizing tigers and rhinos, the skill is not complete.' He also says: 'The Emperor Dazhong once lightly touched him, and three times himself met the play of claws and fangs.' Was Huangbo then a vicious hand and foot only now? It has always been so. As for Emperor Dazhong, the continuation of the Biographies from the Xiantong era records it: Emperor Xianzong of Tang had two sons, one called Muzong and one called Xuanzong. Xuanzong is Dazhong. At the age of thirteen he was young and sharp, and often liked to sit in full lotus posture. When Muzong was on the throne, after the early court session ended, Dazhong playfully climbed onto the dragon couch and made the gesture of bowing to the ministers. The ministers saw it and said he was mad, and reported to Muzong. Muzong saw him, patted him and sighed, saying: 'My brother is a noble scion of our house.' Muzong passed away in the fourth year of the Changqing era. He had three sons, called Jingzong, Wenzong and Wuzong. Jingzong succeeded his father, and within two years the inner ministers plotted to replace him; Wenzong took the throne. After fourteen years Wuzong ascended. He often called Dazhong a fool. One day Wuzong, resenting that Dazhong had once playfully climbed onto his father's throne, beat him nearly to death and threw him into the rear garden, and had filth poured over him. He revived, and then secretly fled to the assembly of Elder Xiangyan Xian. Later he was tonsured as a novice monk but did not receive the full precepts. Later he went wandering with Zhixian to Mount Lu. Zhixian composed a poem on a waterfall: 'Piercing the clouds and through the rocks it spares no toil; only far from its source do you know how high its origin.' Xian recited these two lines and stood a long time in thought, wanting to see how Dazhong would continue. Dazhong continued: 'How could a mountain stream hold it back? In the end it goes to the great sea to make billows.' Only then did Xian know that this was no ordinary man, and silently kept the knowledge in mind. Later, at the assembly of Yanguan, he invited Dazhong to be secretary. Huangbo was there as head seat. One day, as Huangbo was bowing to the Buddha, Dazhong saw him and asked: 'Not seeking from the Buddha, not seeking from the Dharma, not seeking from the Sangha; so what is it that you seek by bowing?' Huangbo said: 'Not seeking from the Buddha, not seeking from the Dharma, not seeking from the Sangha: I always bow like this.' Dazhong said: 'What is the use of bowing?' Huangbo slapped him. Dazhong said: 'How coarse!' Huangbo said: 'What place is this, that you speak of coarse and fine?' Huangbo slapped him again. When Dazhong later inherited the throne, he bestowed on Huangbo the title of Coarse-Conduct Monk. Chancellor Pei was at court.

後奏賜斷際禪師。雪竇知他血脈出處。便用得巧。如今還有弄爪牙底麼。便打。

(Yuanwu continued:) Later he petitioned and the title of Chan Master Duanji was bestowed. Xuedou knew the source of his bloodline, and so used it skillfully. Is there anyone now who plays with claws and fangs? He strikes.

垂示雲。殺人刀活人劍。乃上古之風規。亦今時之樞要。若論殺也。不傷一毫。若論活也。喪身失命。所以道。向上一路。千聖不傳。學者勞形。如猿捉影。且道。既是不傳。為什麼。卻有許多葛藤公案。具眼者。試說看。

Introduction: The sword that kills and the sword that gives life are the customs of high antiquity and also the pivot of the present. If one speaks of killing, not a single hair is harmed. If one speaks of giving life, one loses body and life. So it is said: 'The one road upward is not transmitted by a thousand sages. Students toil in body, like monkeys grasping at shadows.' Now, since it is not transmitted, why are there so many entangling koans? You who have the eye, try saying it.

【一二】舉僧問洞山。如何是佛(鐵蒺藜。天下衲僧跳不出)山雲。麻三斤(灼然。破草鞋。指槐樹罵柳樹。為秤鎚)。

[Case 1.2] Cited: A monk asked Dongshan, 'What is Buddha?' (An iron caltrop; no monk in the world can leap out of it.) Dongshan said, 'Three pounds of flax.' (Exactly so. A worn-out straw sandal. Pointing at the locust tree to scold the willow. Used as a weight for the scale.)

這箇公案。多少人錯會。直是難咬嚼。無爾下口處。何故淡而無味。古人有多少答佛話。或雲。殿裡底。或雲。三十二相。或雲。杖林山下竹筋鞭。及至洞山。卻道麻三斤。不妨截斷古人舌頭。人多作話會道。洞山是時在庫下。秤麻。有僧問。所以如此答。有底道。洞山問東答西。有底道。爾是佛。更去問佛。所以洞山遶路答之。死漢更有一般道。只這麻三斤便是佛。且得沒交涉。爾若恁麼去洞山句下尋討。參到彌勒佛下生。也未夢見在。何故言語只是載道之器。殊不知古人意。只管去句中求。有什麼巴鼻。不見古人道。道本無言。因言顯道。見道即忘言。若到這裡。還我第一機來始得。只這麻三斤。一似長安大路一條相似。舉足下足。無有不是。這箇話。與雲門餬餅話。是一般。不妨難會。五祖先師頌雲。賤賣擔板漢。貼秤麻三斤。千百年滯貨。無處著渾身。爾但打疊得情塵意想。計較得失是非。一時淨盡自然會去。

How many people have misunderstood this case! It is truly hard to chew; there is no place for you to bite. Why is it so bland and tasteless? The men of old gave many answers about the Buddha. Some said, 'The one in the hall.' Some said, 'The thirty-two marks.' Some said, 'A bamboo-fiber whip below Mount Zhanglin.' When it came to Dongshan, he said 'Three pounds of flax,' which cut off the tongues of the ancients. Many people take it as a story and say: at that time Dongshan was in the storehouse weighing flax, and a monk asked, so he answered thus. Others say Dongshan answered east to a question about west. Others say: you are Buddha, and you still go asking about Buddha, so Dongshan answered by going around. A dead fellow gives yet another account: 'Just these three pounds of flax are Buddha.' That has no connection at all. If you go hunting under Dongshan's words like this, even if you study until Maitreya descends to be born, you will not have even dreamed of it. Why? Words are only vessels that carry the Way. They do not realize that, as the ancients meant it, if you only seek within the sentence, what handle is there? Have you not seen what the ancients said: 'The Way is originally without words; through words the Way is shown. Once you see the Way, forget the words.' If you reach this point, give me back the first moment of insight and only then will it do. These three pounds of flax are like the great road of Chang'an: wherever you lift or set your foot, nothing is not it. This saying is of the same kind as Yunmen's sesame cake saying, and not easy to understand. My late master Wuzu's verse says: 'A cheap-selling board-carrying fellow; stuck to the scale, three pounds of flax; goods stagnant for a thousand years, with nowhere to put his whole body.' If you can pack up your emotions and dusty thoughts, your calculations of gain and loss, right and wrong, and clear them all away at once, you will naturally understand.

金烏急(左眼半斤。快鷂趕不及。火焰裡橫身)玉兔速(右眼八兩。姮娥宮裡作窠窟)

The golden crow flies fast (the left eye is half a pound; a swift hawk cannot catch it; throwing oneself across the flames), the jade rabbit runs swift (the right eye is eight ounces; making a nest in the palace of Heng E).

善應何曾有輕觸(如鐘在扣。如谷受響)展事投機見洞山(錯認定盤星。自是闍黎恁麼見)

Good response, when has it ever lightly touched? (Like a bell struck, like a valley receiving an echo.) Setting forth the matter and meeting the occasion, one sees Dongshan. (Mistaking the fixed star on the scale; it is just you, teacher, who sees it that way.)

跛鱉盲龜入空谷(自領出去。同坑無異土。阿誰打爾鷂子死)

A lame turtle and a blind tortoise enter an empty valley. (Leading oneself out; the same pit has no different earth; who beat your hawk to death?)

花簇簇錦簇簇(兩重公案。一狀領過。依舊一般)南地竹兮北地木(三重也有。四重公案。頭上安頭)

Clusters of flowers, clusters of brocade (two layers of koan, taken in one report; still just the same), bamboo in the southern land and trees in the northern land (there are three layers, and four layers of koan; putting a head on top of a head).

因思長慶陸大夫(懶兒牽伴。山僧也恁麼。雪竇也恁麼)

I think of Grand Master Lu of Changqing (a lazy fellow pulling a companion; this mountain monk is like this, and Xuedou is like this too).

解道合笑不合哭(呵呵。蒼天。夜半更添冤苦)

He knew to say it was right to laugh and not right to weep. (Ha ha! Blue Heaven! At midnight adding more grievance.)

咦(咄是什麼。便打)

Yi! (What is this 'Chi'? Strike him.)

雪竇見得透。所以劈頭便道。金烏急玉兔速。與洞山答麻三斤。更無兩般。日出月沒。日日如是。人多情解。只管道。金烏是左眼。玉兔是右眼。才問著便瞠眼雲。在這裡有什麼交涉。若恁麼會。達磨一宗掃地而盡。所以道。垂鉤四海只釣獰龍。格外玄機。為尋知已。雪竇是出陰界底人。豈作這般見解。雪竇輕輕去敲關擊節處。略露些子教爾見。便下箇註腳道。善應何曾有輕觸。洞山不輕酬這僧。如鐘在扣。如谷受響。大小隨應。不敢輕觸。雪竇一時。突出心肝五臟。呈似爾諸人了也。雪竇有靜而善應頌雲。覿面相呈。不在多端。龍蛇易辨。衲子難瞞。金鎚影動。寶劍光寒。直下來也。急著眼看。洞山初參雲門。門問。近離甚處。山雲。渣渡。門雲。夏在甚麼處。山雲。湖南報慈。門雲。幾時離彼中。山雲。八月二十五。門雲。放爾三頓棒。參堂去。師晚間入室。親近問雲。某甲過在什麼處。門雲。飯袋子。江西湖南便恁麼去。洞山於言下。豁然大悟。遂雲。某甲他日向無人煙處。卓箇庵子。不蓄一粒米。不種一莖菜。常接待往來十方大善知識。盡與伊抽卻釘。技卻楔。拈卻膱脂帽子。脫卻鶻臭布衫。各令灑灑落落地。作箇無事人去。門雲。身如椰子大。開得許大口。洞山便辭去。他當時悟處。直下穎脫。豈同小見後來出世應機麻三斤語。諸方只作答佛話會如何是佛。杖林山下竹筋鞭。丙丁童子來求火。只管於佛上作道理。雪竇雲。若恁麼作展事與投機會。正似跛鼈盲龜入空谷。何年日月尋得出路去。花簇簇錦簇簇。此是僧問智門和尚。洞山道麻三斤意旨如何。智門雲。花簇簇錦簇簇。會麼。僧雲。不會。智門雲。南地竹兮北地木。僧回舉似洞山。山雲。我不為汝說。我為大眾說。遂上堂雲。言無展事。語不投機。承言者喪。滯句者迷。雪竇破人情見。故意引作一串頌出。後人卻轉生情見道。麻是孝服。

Xuedou saw through it, so right at the start he says: 'The golden crow flies fast, the jade rabbit runs swift,' which is no different from Dongshan answering 'Three pounds of flax.' The sun rises and the moon sets, every day it is so. Most people interpret by feeling and only say: the golden crow is the left eye, the jade rabbit is the right eye. As soon as they are asked, they glare and say: what does this have to do with it? If you understand it that way, Bodhidharma's school is swept away completely. So it is said: 'He casts his hook across the four seas only to catch fierce dragons; an extraordinary mechanism beyond the ordinary, in search of a kindred spirit.' Xuedou was a man who had left the realm of shadows; how could he hold such a view? Xuedou lightly knocks at the gate and taps the beat, revealing just a little so that you may see, and then adds a footnote: 'Good response, when has it ever lightly touched?' Dongshan did not lightly reply to this monk; like a bell struck, like a valley receiving an echo, large and small answered as fitting, and he did not dare lightly touch. Xuedou at one stroke thrusts out his heart, liver and five organs and shows them to all of you. Xuedou has a verse on 'still yet good in response': 'Face to face, it is shown, not in many ways. A dragon and a snake are easy to tell apart; a monk is hard to deceive. The golden hammer's shadow moves, the precious sword's light is cold. It has come straight down; quickly set your eyes to see.' When Dongshan first called on Yunmen, Yunmen asked: 'Where have you come from recently?' Dongshan said: 'Chadu.' Yunmen said: 'Where did you spend the summer?' Dongshan said: 'Baoci in Hunan.' Yunmen said: 'When did you leave there?' Dongshan said: 'The twenty-fifth of the eighth month.' Yunmen said: 'I spare you three beatings. Go to the hall.' In the evening the master entered Yunmen's room and asked intimately: 'Where was my fault?' Yunmen said: 'You rice bag! Going about Jiangxi and Hunan like that!' At these words Dongshan suddenly awakened greatly. Then he said: 'Some day I will set up a hut in a place with no smoke of people. I will keep not a grain of rice and plant not a stalk of vegetable. I will always receive great teachers coming and going from the ten directions, pull out all their nails, draw out their wedges, take off their greasy hats, strip off their stinking shirts, so that each becomes free and easy and a person with nothing to do.' Yunmen said: 'Your body is the size of a coconut, yet you open such a big mouth.' Dongshan then took leave. His awakening at that time was an instant breaking free, not like a small view. Later when he began teaching, 'three pounds of flax' was his response to the occasion. People everywhere only interpret it as an answer about Buddha, as in 'What is Buddha?' 'A bamboo-fiber whip below Mount Zhanglin,' 'The boy of fire comes asking for fire,' always making reasons on top of the Buddha. Xuedou says: if you take it as 'setting forth the matter and meeting the occasion,' it is exactly like a lame turtle and a blind tortoise entering an empty valley; in what year and month will they find the way out? 'Clusters of flowers, clusters of brocade': this is a monk asking Zhimen, 'What is the meaning of Dongshan's three pounds of flax?' Zhimen said: 'Clusters of flowers, clusters of brocade. Do you understand?' The monk said: 'I do not.' Zhimen said: 'Bamboo in the southern land and trees in the northern land.' The monk returned and cited it to Dongshan. Dongshan said: 'I do not speak for you; I speak for the assembly.' Then in the hall he said: 'Words do not set forth the matter; speech does not meet the occasion. Those who receive words are lost; those who cling to phrases are deluded.' Xuedou breaks people's emotional views and deliberately strings them together into a verse; later people, in turn, give rise to emotional views, saying: flax is mourning dress.

竹是孝杖。所以道。南地竹兮北地木。花簇簇錦簇簇。是棺材頭邊。畫底花草。還識羞麼。殊不知。南地竹兮北地木。與麻三斤。只是阿爺與阿爹相似。古人答一轉語。決是意不恁麼。正似雪竇道金烏急玉兔速。自是一般寬曠。只是金鍮難辨。魚魯參差。雪竇老婆心切。要破爾疑情。更引箇死漢。因思長慶陸大夫。解道合笑不合哭。若論他頌。只頭上三句。一時頌了。我且問爾。都盧只是箇麻三斤。雪竇卻有許多葛藤。只是慈悲忒殺。所以如此。陸亙大夫。作宣州觀察使。參南泉。泉遷化。亙聞喪入寺下祭。卻呵呵大笑。院主雲。先師與大夫。有師資之義。何不哭。大夫雲。道得即哭。院主無語。亙大哭雲。蒼天蒼天。先師去世遠矣。後來長慶聞雲。大夫合笑不合哭。雪竇藉此意大綱道。爾若作這般情解。正好笑莫哭。是即是。末後有一箇字。不妨聱訛。更道咦。雪竇還洗得脫麼。

(Yuanwu continued:) Bamboo is the mourning staff. So they say: 'bamboo in the southern land and trees in the northern land' and 'clusters of flowers, clusters of brocade' are the flowers and grasses painted at the head of a coffin. Do they have any shame? They do not realize that 'bamboo in the southern land and trees in the northern land' and 'three pounds of flax' are just like 'dad' and 'father.' When the men of old answered with a turning word, it was certainly not meant like this. Just as Xuedou says 'The golden crow flies fast, the jade rabbit runs swift,' it is all equally vast and open. It is only that gold and brass are hard to tell apart, and 'fish' and 'Lu' are confused. Xuedou's grandmotherly heart is earnest, wanting to break your doubts, and so he further brings up a dead fellow: 'I think of Grand Master Lu of Changqing; he knew to say it was right to laugh and not right to weep.' If we speak of his verse, the first three lines alone have already completed the verse. Let me ask you: the whole thing is only 'three pounds of flax,' yet Xuedou has so many entanglements. It is only that his compassion is excessive, hence this. The Grand Master Lu Geng, when he was Inspector of Xuanzhou, called on Nanquan. When Nanquan passed away, Geng heard the news and entered the monastery to offer sacrifice, but he laughed loudly. The abbot said: 'Our late master and you, Grand Master, had the bond of teacher and student. Why do you not weep?' The Grand Master said: 'If you can say it, I will weep.' The abbot had no words. Geng wept loudly and said: 'Blue Heaven! Blue Heaven! My late master has gone far away.' Later Changqing heard of it and said: 'The Grand Master should have laughed and should not have wept.' Xuedou borrows this general idea and says: if you interpret by emotion in this way, it is right to laugh and not to weep. Right it is; but at the very end there is one word, which is rather jarring. He further says 'Yi!' Can Xuedou wash himself clean of it?

垂示雲。雲凝大野。遍界不藏。雪覆蘆花。難分朕跡。冷處冷如氷雪。細處細如米末。深深處佛眼難窺。密密處魔外莫測。舉一明三即且止。坐斷天下人舌頭。作麼生道。且道是什麼人分上事。試舉看。

Introduction: Clouds congeal over the great wilds, and the whole world holds nothing hidden. Snow covers the reed flowers, and tracks are hard to tell apart. Where it is cold, it is cold as ice and snow; where it is fine, it is fine as rice powder. In its depths the Buddha's eye cannot peer; in its secrecy demons and outsiders cannot fathom. Citing one to understand three I set aside for now; cutting off the tongues of all the world, how do you say it? Tell me, whose business is this? Try citing it.

【一三】舉僧問巴陵。如何是提婆宗(白馬入蘆花。道什麼點)巴陵雲。銀椀裡盛雪(塞斷爾咽喉。七花八裂)。

[Case 1.3] Cited: A monk asked Baling, 'What is the school of Aryadeva?' (A white horse enters the reed flowers; what is there to point at?) Baling said, 'Snow heaped in a silver bowl.' (It blocks your throat; torn to pieces.)

這箇公案。人多錯會道。此是外道宗。有什麼交涉。第十五祖。提婆尊者。亦是外道中一數。因見第十四祖。龍樹尊者。以針投缽。龍樹深器之。傳佛心宗。繼為第十五祖。楞伽經云。佛語心為宗。無門為法門。馬祖雲。凡有言句。是提婆宗。只以此箇為主。諸人盡是衲僧門下客。還曾體究得提婆宗麼。若體究得。西天九十六種外道。被汝一時降伏。若體究不得。未免著返披袈裟去在。且道是作麼生。若道言句是。也沒交涉。若道言句不是。也沒交涉。且道馬大師意在什麼處。後來雲門道。馬大師好言語。只是無人問。有僧便問。如何是提婆宗。門雲。九十六種。汝是最下一種。昔有僧辭大隋。隋雲。什麼處去。僧雲。禮拜普賢去。大隋竪起拂子云。文殊普賢盡在這裡。僧畫一圓相以手托呈師。又拋向背後。隋雲。侍者將一貼茶來。與這僧去。雲門別雲。西天斬頭截臂。這裡自領出去。又云。赤旛在我手裡。西天論議勝者手執赤旛。負墮者返披袈裟。從偏門出入。西天欲論議。須得奉王勅。於大寺中。聲鐘擊鼓。然後論議。於是外道於僧寺中。封禁鐘鼓。為之沙汰。時迦那提婆尊者。知佛法有難。遂運神通。登樓撞鐘。欲擯外道。外道遂問。樓上聲鍾者誰。提婆雲。天。外道雲。天是誰。婆雲。我。外道雲。我是誰。婆雲。我是爾。外道雲。爾是誰。婆雲。爾是狗。外道雲。狗是誰。婆雲。狗是爾。如是七返。外道自知負墮。伏義遂自開門。提婆於是從樓上持赤旛下來。外道雲。汝何不後。婆雲。汝何不前。外道雲。汝是賤人。婆雲。汝是良人。如是展轉酬問。提婆折以無礙之辯。由是歸伏。時提婆尊者。手持赤旛。義墮者旛下立。外道皆斬首謝過。時提婆止之。但化令削髮入道。於是提婆宗大興。雪竇後用此事而頌之。巴陵眾中謂之鑒多口。常縫坐具行腳。深得他雲門腳跟下大事。所以奇特。

With this koan, many people misunderstand and say: this is an outsider's school, so what has it to do with us? The fifteenth patriarch, Venerable Aryadeva, was also counted among the outsiders. Seeing the fourteenth patriarch, Venerable Nagarjuna, throw a needle into a bowl, Nagarjuna deeply valued him and transmitted the Buddha-mind school to him, and he succeeded as the fifteenth patriarch. The Lankavatara Sutra says: 'The Buddha's word takes mind as its school, and no gate as the Dharma gate.' Mazu said: 'All words and phrases are the school of Aryadeva,' taking only this as the main point. All of you are guests at the gate of monks; have you ever investigated the school of Aryadeva? If you have investigated it, the ninety-six kinds of outsiders in the Western Heaven will be subdued by you at once. If you cannot investigate it, you will be unable to avoid going away with your robe worn inside out. Tell me, what is it? If you say words and phrases are it, there is no connection; if you say words and phrases are not it, there is also no connection. Tell me, where does Master Ma's meaning lie? Later Yunmen said: 'Master Ma's words are good, but nobody asks.' A monk then asked: 'What is the school of Aryadeva?' Yunmen said: 'Of the ninety-six kinds, you are the lowest.' Once a monk took leave of Dasui, and Dasui asked, 'Where are you going?' The monk said, 'To pay homage to Samantabhadra.' Dasui held up his whisk and said, 'Manjusri and Samantabhadra are both right here.' The monk drew a circle, held it up in his hand to show the master, and threw it behind him. Dasui said, 'Attendant, take a packet of tea and give it to this monk.' Yunmen said separately: 'In the Western Heaven they cut off heads and limbs; here you lead yourself out.' He also said: 'The red banner is in my hand.' In the Western Heaven, the one who won in debate held the red banner in hand, and the one who lost put on his robe inside out and went in and out by the side door. In the Western Heaven, if they wished to debate, they had to receive the king's edict, and in a great monastery strike bells and drums before debating. At that time outsiders in a monastery sealed up the bells and drums as a way of sifting out the sangha. Then Venerable Kanadeva knew the Buddha-dharma was in difficulty, and so used his spiritual powers, climbed the tower and struck the bell, wishing to drive off the outsiders. The outsiders asked: 'Who is striking the bell up in the tower?' Deva said: 'Heaven.' The outsiders said: 'Who is Heaven?' Deva said: 'I.' The outsiders said: 'Who is I?' Deva said: 'I am you.' The outsiders said: 'Who are you?' Deva said: 'You are a dog.' The outsiders said: 'Who is the dog?' Deva said: 'The dog is you.' Seven times it went back and forth like this, and the outsiders knew they had lost, submitted to the argument, and opened the gate themselves. Deva then came down from the tower holding the red banner. The outsiders said: 'Why do you not go behind?' Deva said: 'Why do you not go in front?' The outsiders said: 'You are lowborn.' Deva said: 'You are well born.' In this way they exchanged questions and answers; Deva broke them with unobstructed eloquence, and they submitted. Then Venerable Deva held the red banner in hand, and those who lost in argument stood beneath the banner, and the outsiders all offered their heads to apologize. Deva stopped them and only had them shave their heads and enter the Way. Then the school of Aryadeva flourished greatly. Xuedou later used this matter for his verse. Among Baling's assembly he was called 'Jiandokou' (the One of Many Mouths); he always sewed his sitting cloth and went on pilgrimage, and deeply attained the great matter beneath Yunmen's heels, so he was extraordinary.

後出世法嗣雲門。先住嶽州巴陵。更不作法嗣書。只將三轉語上雲門。如何是道。明眼人落井。如何是吹毛劍。珊瑚枝枝撐著月。如何是提婆宗。銀椀裡盛雪。雲門雲。他日老僧忌辰只舉此三轉語。報恩足矣。自後果不作忌辰齋。依雲門之囑。只舉此三轉語。然諸方答此話。多就事上答。唯有巴陵恁麼道。極是孤峻。不妨難會。亦不露些子鋒鋩。八面受敵。著著有出身之路。有陷虎之機。脫人情見。若論一色邊事。到這裡須是自家透脫了。卻須是遇人始得。所以道。道吾舞笏同人會。石鞏彎弓作者諳。此理若無師印授。擬將何法語玄談。雪竇隨後拈提為人。所以頌出。

(Yuanwu continued:) Later he began teaching as Yunmen's Dharma heir. He first lived at Baling in Yuezhou. He did not write a letter of Dharma succession, but only offered three turning words to Yunmen. 'What is the Way?' 'A clear-eyed man falls into a well.' 'What is the sword that cuts a hair?' 'Coral branches each prop up the moon.' 'What is the school of Aryadeva?' 'Snow heaped in a silver bowl.' Yunmen said: 'On the anniversary of my death, just cite these three turning words, and you will have repaid your debt enough.' Afterward he indeed did not hold a memorial feast and, following Yunmen's charge, only cited these three turning words. But elsewhere, answers to this matter mostly respond in terms of events; only Baling speaks like this, extremely solitary and steep, not at all easy to understand. He also shows no edge at all; facing enemies on all eight sides, every move has a way of getting free, and there is a mechanism for trapping tigers; he escapes emotional views. If one speaks of the side of uniform color, one must have penetrated it oneself, and then one must meet a person before it will do. So it is said: 'Daowu dancing with the tablet, those who meet understand together; Shigong drawing the bow, the adept is familiar with it. If this principle has no teacher to seal and transmit it, with what teaching would you try to speak of the profound?' Xuedou follows with his own picking up and showing it to people, and so brings out the verse.

老新開(千兵易得。一將難求。多口阿師)端的別(是什麼端的。頂門上一著。夢見也未)

The Old One, Xinkai (a thousand soldiers are easy to get, one general is hard to find; a many-mouthed teacher) is truly different. (What is truly different? The one move on the crown of the head; have you even dreamed of it?)

解道銀椀裡盛雪(鰕跳不出鬥。兩重公案。多少人喪身失命)九十六箇應自知(兼身在內。闍黎還知麼。一坑埋卻)

He knew to say 'snow heaped in a silver bowl.' (A shrimp cannot jump out of a peck measure; two layers of koan; how many people lose body and life.) The ninety-six should know it themselves. (Including yourself; do you know, teacher? Buried in the same pit.)

不知卻問天邊月(遠之遠矣。自領出去。望空啟告)

If you do not know, go ask the moon at the edge of the sky. (Far, and farther; leading yourself out; praying to the empty air.)

提婆宗。提婆宗(道什麼。山僧在這裡。滿口含霜)

The school of Aryadeva, the school of Aryadeva! (What are you saying? This mountain monk is here, his mouth full of frost.)

赤旛之下起清風(百雜碎。打雲。已著了也。爾且去斬頭截臂來。與爾道一句)

Beneath the red banner a clear wind rises. (Smashed to a hundred pieces. He strikes: 'Already settled. You go cut off heads and limbs and I will say a line to you.')

老新開。新開乃院名也。端的別。雪竇讚歎有分。且道什麼處是別處。一切語言。皆是佛法。山僧如此說話。成什麼道理去。雪竇微露些子意道。只是端的別。後面打開雲。解道銀椀裡盛雪。更與爾下箇註腳。九十六箇應自知。負墮始得。爾若不知。問取天邊月。古人曾答此話雲。問取天邊月雪竇頌了。末後須有活路。有獅子返擲之句。更提起與爾道。提婆宗提婆宗。赤旛之下起清風。巴陵道。銀椀裡盛雪。為什麼雪竇卻道赤旛之下起清風。還知雪竇殺人不用刀麼。

'The Old One, Xinkai': Xinkai was the name of a monastery. 'Truly different': Xuedou praises that there is a share in it. Tell me, where is the difference? All speech is the Buddha-dharma; what reasoning is there in this mountain monk speaking like this? Xuedou reveals a little of his meaning, saying only 'truly different,' and then opens up behind: 'He knew to say snow heaped in a silver bowl.' He gives you another footnote: 'The ninety-six should know it themselves.' Only when one has lost does it do. If you do not know, go ask the moon at the edge of the sky. The men of old once answered this saying: 'Go ask the moon at the edge of the sky.' After Xuedou finished the verse, at the end there must be a living road; there is the line of the lion turning to hurl. He raises it again and says to you: 'The school of Aryadeva, the school of Aryadeva! Beneath the red banner a clear wind rises.' Baling said 'snow heaped in a silver bowl'; why does Xuedou say 'beneath the red banner a clear wind rises'? Do you know that Xuedou kills people without using a knife?

【一四】舉僧問雲門。如何是一代時教(直至如今不了。座主不會。葛藤窠裡)雲門雲。對一說(無孔鐵鎚。七花八裂。老鼠咬生薑)。

[Case 1.4] Cited: A monk asked Yunmen, 'What is the teaching of a whole lifetime?' (Up to now it is not finished; the lecturer does not understand; in a nest of entanglement.) Yunmen said, 'An answer to one.' (An iron hammer without a hole; torn to pieces; a rat gnawing raw ginger.)

禪家流。欲知佛性義。當觀時節因緣。謂之教外別傳。單傳心印。直指人心。見性成佛。釋迦老子。四十九年住世。三百六十會。開談頓漸權實。謂之一代時教。這僧拈來問雲。如何是一代時教。雲門何不與他紛紛解說。卻向他道箇對一說。雲門尋常一句中。須具三句。謂之函蓋乾坤句。隨波逐浪句。截斷眾流句。放去收來。自然奇特。如斬釘截鐵。教人義解卜度他底不得。一大藏教。只消三箇字。四方八面。無爾穿鑿處。人多錯會。卻道對一時機宜之事。故說。又道森羅及萬象。皆是一法之所印。謂之對一說。更有道。只是說那箇一法。有什麼交涉。非唯不會。更入地獄如箭。殊不知。古人意不如此。所以道。粉骨碎身未足酬。一句瞭然超百億。不妨奇特。如何是一代時教。只消道箇對一說。若當頭薦得。便可歸家穩坐。若薦不得。且伏聽處分。

For followers of Chan, to know the meaning of Buddha-nature one should observe the conditions of time and season. This is called a separate transmission outside the teachings, singly transmitting the mind seal, pointing directly at the human mind, seeing one's nature and becoming a Buddha. The Old Man Shakyamuni lived in the world for forty-nine years and gave three hundred and sixty assemblies, expounding the sudden and gradual, the provisional and real; this is called the teaching of a whole lifetime. This monk picked it up and asked: 'What is the teaching of a whole lifetime?' Why did Yunmen not explain it to him in detail, but instead said 'an answer to one'? Yunmen's every single phrase had to contain three phrases, called the phrase that covers heaven and earth, the phrase that follows the waves and chases the billows, and the phrase that cuts off all streams. Letting go and gathering in, it is naturally extraordinary, like chopping nails and cutting iron, so that people cannot interpret it with doctrinal understanding or guesswork. The whole great canon needs only three words, and in all directions there is nowhere for you to drill through. Many people misunderstand and say: it is spoken in answer to a matter fitting a certain time. Others say, 'The ten thousand phenomena are all stamped by one Dharma,' and that is called 'an answer to one.' Yet others say it is only speaking of that one Dharma; what has this to do with it? Not only do they fail to understand, they enter hell like an arrow. They do not realize that the men of old did not mean it this way. So it is said: 'To grind your bones and smash your body is not enough to repay; one line, when understood, surpasses a hundred billion.' How extraordinary! What is the teaching of a whole lifetime? One need only say 'an answer to one.' If you receive it straight at the head, you can return home and sit at ease. If you cannot receive it, then humbly listen for the judgment.

對一說(活鱍鱍。言猶在耳。不妨孤峻)太孤絕(傍觀有分。何止壁立千仞。豈有恁麼事)

An answer to one (lively and alive; the words still in the ear; no matter how solitary and steep) is too solitary and unique (a bystander has a share; not only a wall a thousand fathoms high; how could there be such a thing).

無孔鐵鎚重下楔(錯會名言也。雲門老漢。也是泥裡洗土塊。雪竇也是粧飾)

An iron hammer without a hole drives the wedge down heavily. (Misunderstanding the words; old man Yunmen is also washing lumps of mud in the mud; Xuedou is also dressing it up.)

閻浮樹下笑呵呵(四州八縣。不會見箇漢。同道者方知。能有幾人知)

Beneath the Jambu tree he laughs aloud. (Four continents and eight counties, not one fellow who understands; only fellow practitioners know; how many can know it?)

昨夜驪龍拗角折(非止驪龍拗折。有誰見來。還有證明麼。啞)別別(讚歎有分。須是雪竇始得。有什麼別處)

Last night the horn of the black dragon was bent and broken. (Not only was the black dragon's horn broken; who saw it? Is there a witness? Dumb!) Different, different! (Praising that there is a share; only Xuedou can do it; where is the difference?)

韻陽老人得一橛(在什麼處。更有一橛。分付阿誰。德山臨濟也須退倒三千。那一橛又作麼生。便打)

The old man of Shaoyang got a stump. (Where is it? There is another stump; to whom will it be handed? Even Deshan and Linji must retreat three thousand paces. What about that stump? He strikes.)

對一說。太孤絕。雪竇讚之不及。此語獨脫孤危。光前絕後。如萬丈懸崖相似。亦如百萬軍陣。無爾人處。只是忒殺孤危。古人道。欲得親切。莫將問來問。問在答處。答在問端。直是孤峻。且道什麼處是孤峻處。天下人奈何不得。這僧也是箇作家。所以如此問。雲門又恁麼答。大似無孔鐵鎚重下楔相似。雪竇使文言。用得甚巧。閻浮樹下笑呵呵。起世經中說。須彌南畔吠琉璃樹。映閻浮洲中皆青色。此洲乃大樹為名。名閻浮提。其樹縱廣七千由旬。下有閻浮壇金聚。高二十由旬。以金從樹下出生故。號閻浮樹。所以雪竇自說。他在閻浮樹下笑呵呵。且道他笑箇什麼。笑昨夜驪龍拗角折。只得瞻之仰之。讚嘆雲門有分。雲門道。對一說似箇什麼。如拗折驪龍一角相似。到這裡若無恁麼事。焉能恁麼說話。雪竇一時頌了。末後卻道。別別。韶陽老人得一橛。何不道全得。如何只得一橛。且道那一橛。在什麼處。直得穿過第二人。

"Answering one with one" is too solitary and sheer. Xuedou praised it beyond words. This phrase alone slips free from solitary peril, outshining what came before and cutting off what comes after, like a precipice ten thousand fathoms high, like an army of a million in formation where you have no place to enter. It is only too solitary and perilous. The ancients said: if you want to be intimate, do not bring a question to ask; the question lies in the answer and the answer lies at the head of the question. It is simply solitary and steep. Tell me, where is the solitary steepness? Nothing in the world can do anything about it. This monk too was a master, and so asked like this. Yunmen answered like this; it is very much like driving a wedge with a heavy blow into a hammer that has no hole. Xuedou uses literary language very skillfully: under the jambu tree he laughs heartily. The Sutra of the Arising of the World says that to the south of Mount Sumeru there is a lapis lazuli tree whose reflection makes everything in the continent of Jambudvipa appear blue. This continent is named after a great tree, called Jambudvipa. The tree is seven thousand yojanas in height and breadth, and below it lies a heap of jambu river gold twenty yojanas high. Because the gold is produced from beneath the tree, it is called the jambu tree. So Xuedou himself says he laughs heartily under the jambu tree. Tell me, what is he laughing at? He laughs that last night the black dragon's horn was snapped, and one can only look up at it, praising Yunmen for having a share in it. Yunmen said: "Answering one with one, what is it like?" It is as if he had broken off a horn of the black dragon. If there were not such a thing here, how could he speak like this? Xuedou finished the verse in one go, but at the very end he said: "Different, different. The old man of Shaoyang got only a stump." Why not say he got it all? How is it that he got only a stump? Tell me, where is that stump? Go right through to the second person.

垂示雲。殺人刀活人劍。乃上古之風規。是今時之樞要。且道。如今那箇是。殺人刀活人劍。試舉看。

The introduction says: The knife that kills and the sword that gives life are the style of high antiquity and the pivot of the present. Tell me, which is the knife that kills and the sword that gives life now? Try citing it and see.

【一五】舉僧問雲門。不是目前機。亦非目前事時如何(𨁝跳作什麼。倒退三千里)門雲。倒一說(平出。款出囚人口。也不得放過。荒草裡橫身)。

[Case 15] Cited: A monk asked Yunmen, "What if it is not the mechanism before the eyes and not the matter before the eyes?" (What is he leaping about for? The base text writes a variant character here. He retreats three thousand miles.) Yunmen said, "Answering with a reversal." (Plain delivery. He is bringing out the prisoner's words for him. Do not let it go by. He lies across in the wild grass.)

這僧不妨是箇作家。解恁麼問。頭邊謂之請益。此是呈解問。亦謂之藏鋒問。若不是雲門。也不奈他何。雲門有這般手腳。他既將問來。不得已而應之。何故作家宗師。如明鏡臨臺。胡來胡現漢來漢現。古人道。欲得親切。莫將問來問。何故。問在答處。答在問處。從上諸聖。何曾有一法與人。那裡有禪道與爾來。爾若不造地獄業。自然不招地獄果。爾若不造天堂因。自然不受天堂果。一切業緣。皆是自作自受。古人分明向爾道。若論此事。不在言句上。若在言句上。三乘十二分教。豈是無言句。更何用祖師西來。前頭道對一說。這裡卻道倒一說。只爭一字。為什麼卻有千差萬別。且道。聱訛在什麼處。所以道。法隨法行。法幢隨處建立。不是目前機。亦非目前事時如何。只消當頭一點。若是具眼漢。一點也謾他不得問處既聱訛。答處須得恁麼。其實雲門騎賊馬趕賊。有者錯會道。本是主家話。卻是賓家道。所以雲門雲倒一說。有什麼死急。這僧問得好。不是目前機。亦非目前事時如何。雲門何不答他別語言。卻只向他道倒一說。雲門一時打破他底。到這裡道倒一說。也是好肉上剜瘡。何故。言跡之興白雲萬裡。異途之所由生也。設使一時無言無句露柱燈籠。何曾有言句。還會麼。若不會到這裡也須是轉動始知落處。

This monk is truly a master. He knows how to ask like this. The earlier kind is called a request for instruction, but this is asking by presenting an understanding. It is also called a question that hides the blade. If it were not Yunmen, he could do nothing about it. Yunmen has this kind of skill. Since he had brought the question, he was compelled to answer it. Why is it that a master teacher is like a bright mirror on its stand: when a foreigner comes, a foreigner appears; when a Chinese comes, a Chinese appears? The ancients said: if you want to be intimate, do not bring a question to ask. Why? The question lies in the answer, and the answer lies in the question. When have the former sages ever given a single dharma to people? Where has any Chan teaching come to you? If you do not make the karma of hell, you naturally do not invite the fruit of hell. If you do not make the cause of heaven, you naturally do not receive the fruit of heaven. All karmic conditions are made by oneself and received by oneself. The ancients said plainly to you: if one speaks of this matter, it is not in words and phrases. If it were in words and phrases, the Three Vehicles and twelve divisions of the teaching are hardly lacking in words and phrases; why then was there any need for the Patriarch to come from the west? Earlier he said "answering one with one," and here he says "answering with a reversal." The difference is only one word, so why is there such a thousand differences and ten thousand distinctions? Tell me, where is the knot of the confusion? So it is said: the Dharma goes along with the Dharma, and the Dharma banner is set up wherever one is. What if it is not the mechanism before the eyes and not the matter before the eyes? One only needs a single point right to the head. If he is one with eyes, not even a point can be hidden from him. Since the question was confused, the answer had to be like this. In fact Yunmen rode the thief's horse to chase the thief. Some misunderstand and say: this was originally the host's words but he spoke the guest's way. So Yunmen said "answering with a reversal." What is there to be in such a dead hurry about? This monk asked well: what if it is not the mechanism before the eyes and not the matter before the eyes? Why did Yunmen not answer with other words, and instead simply tell him "answering with a reversal"? Yunmen broke him all at once. To say "answering with a reversal" here is also to cut a sore in good flesh. Why? When the traces of words arise, white clouds stretch ten thousand miles, and from this different paths come to be. Suppose at once there were no words and no phrases, only pillars and lanterns; when would there ever have been words and phrases? Do you understand? If you do not, even here you must turn and move before you know where it falls.

倒一說(放不下。七花八裂。須彌南畔。卷盡五千四十八)分一節(在爾邊在我邊。半河南半河北。把手共行)

Answering with a reversal (Cannot be put down. Broken into seven flowers and eight splits. South of Mount Sumeru, he rolls up all five thousand and forty-eight.) Dividing a section (On your side or on my side? Half north of the river and half south; hand in hand we walk together.)

同死同生為君訣(泥裡洗土塊。著甚來由。放爾不得)

Dying together and living together, I part with you (Washing a clod of earth in the mud, what is the point? I cannot let you go.)

八萬四千非鳳毛(羽毛相似。太殺減人威光。漆桶如麻如粟)三十三人入虎穴(唯我能知。一將難求。野狐精一隊)

Eighty-four thousand, none are phoenix feathers (Feathers look alike, but this lessens a person's majesty too much; lacquer buckets, thick as hemp and millet.) Thirty-three people enter the tiger's den (Only I can know it. A general is hard to find; a pack of wild fox spirits.)

別別(有什麼別處。少賣弄。一任𨁝跳)

Different, different (Where is there a difference? Show off less; let him leap around as he likes.)

擾擾怱怱水裡月(青天白日。迷頭認影。著忙作什麼)

Busily, hurriedly, the moon in the water (Blue sky, bright sun; mistaking one's own shadow for one's head, what is the hurry for?)

雪竇亦不妨作家。於一句下。便道分一節。分明放過一著。與他把手共行。他從來有放行手段。敢與爾入泥入水。同死同生。所以雪竇恁麼頌。其實無他。只要與爾解粘去縛。抽釘拔楔。如今卻因言句。轉生情解。只如巖頭道雪峰雖與我同條生。不與我同條死。若非全機透脫得大自在底人。焉能與爾同死同生。何故。為他無許多得失是非滲漏處。故洞山雲。若要辨認向上之人真偽者。有三種滲漏。情滲漏。見滲漏。語滲漏。見滲漏。機不離位。墮在毒海。情滲漏。智常向背。見處偏枯。語滲漏。體妙失宗。機昧終始。此三滲漏。宜已知之。又有三玄。體中玄。句中玄。玄中玄。古人到這境界。全機大用。遇生與爾同生。遇死與爾同死。向虎口裡橫身。放得手腳。千里萬裡。隨爾銜去。何故還他得這一著子。始得。八萬四千非鳳毛者。靈山八萬四千聖眾。非鳳毛也。南史雲。宋時謝超宗。陳郡陽夏人。謝鳳之子。博學文才傑俊。朝中無比。當世為之獨步。善為文為王府常侍。王母殷淑儀薨。超宗作誄奏之。武帝見其文。大加嘆賞曰。超宗殊有鳳毛。古詩云。朝罷香煙攜滿袖。詩成珠玉在揮毫。欲知世掌絲綸美。池上如今有鳳毛。昔日靈山會上四眾雲集。世尊拈花。唯迦葉獨破顏微笑。餘者不知是何宗旨。雪竇所以道。八萬四千非鳳毛。三十三人入虎穴。阿難問迦葉雲。世尊傳金襴袈裟外。別傳何法。迦葉召阿難。阿難應喏。迦葉雲。倒卻門前剎竿著。阿難遂悟。已後祖祖相傳。西天此土。三十三人。有入虎穴底手腳。古人道。不入虎穴。爭得虎子。雲門是這般人。善能同死同生。宗師為人須至如此。據曲彔木床上坐。捨得教爾打破。容爾捋虎鬚。也須是到這般田地始得。具七事隨身。可以同生同死。高者抑之。下者舉之。不足者與之。在孤峰者。救令入荒草。落荒草者。救令處孤峰。爾若入鑊湯爐炭。

Xuedou too is certainly a master. At one phrase he says "dividing a section," clearly letting a move go by and walking hand in hand with him. He has always had the means of letting go, and dares to enter mud and water with you, dying together and living together. So Xuedou's verse is like this. In fact there is no other aim than to untie your clinging and loosen your bonds, to pull out nails and draw out wedges. Now, because of words and phrases, you instead give rise to emotional understanding. Yantou said that Xuefeng, though born with me on the same branch, would not die with me on the same branch. Without a person of complete mechanism who has passed through to great freedom, how could one live and die together with you? Why? Because he has no such leaks of gain and loss, right and wrong. So Dongshan said: if you want to judge whether a person of the upward vehicle is true or false, there are three kinds of leaks: leak of feeling, leak of view, and leak of speech. A leak of view means the mechanism does not leave its place and falls into the poisonous sea. A leak of feeling means wisdom is constantly turning toward and away, and the view is one-sided and withered. A leak of speech means the essence is wonderful but the lineage is lost, and the mechanism is dark from beginning to end. These three leaks you should already know. There are also the three mysteries: the mystery in the essence, the mystery in the phrase, and the mystery within the mystery. When the ancients arrived at this realm, with full mechanism and great function, when they met life they lived with you, and when they met death they died with you. Lying across the tiger's mouth, they let go of hands and feet, and for a thousand or ten thousand miles let it carry them off. Why must one return this move to him before it works? Eighty-four thousand, none are phoenix feathers: the eighty-four thousand holy ones at Vulture Peak are not phoenix feathers. The History of the Southern Dynasties says that in the Song dynasty Xie Chaozong was from Yangxia in Chenjun, the son of Xie Feng. He was learned and gifted in literature, matchless at court, and unrivaled in his age. He was good at composition and served as attendant of the prince's household. When the prince's mother, Consort Yin Shuyi, died, Chaozong wrote a eulogy and presented it. Emperor Wu saw his writing and greatly praised it, saying: "Chaozong truly has phoenix feathers." An old poem says: after court the incense smoke fills both sleeves, and when the poem is done, pearls and jade lie at the tip of the brush. If you wish to know the beauty of those who manage the edicts, by the pond there are now phoenix feathers. In the past at the Vulture Peak assembly, the four groups gathered like clouds. The World-Honored One held up a flower, and only Kasyapa broke into a smile; the rest did not know what the point was. So Xuedou said: eighty-four thousand, none are phoenix feathers. Thirty-three people enter the tiger's den: Ananda asked Kasyapa: "Besides transmitting the golden brocade robe, what Dharma did the World-Honored One transmit separately?" Kasyapa called, "Ananda!" and Ananda answered, "Yes." Kasyapa said, "Knock down the flagpole at the gate." Ananda then awakened. After that, generation after generation, in the Western Heaven and in this land, thirty-three people had the skill to enter the tiger's den. The ancients said: if you do not enter the tiger's den, how can you get the tiger's cub? Yunmen was such a person. He was good at living and dying together. A master helping people must be like this: sitting on a curved wooden bench, willing to let you break it and allowing you to stroke the tiger's whiskers; one must reach this point before it works. Having the seven things with him, he can live and die together; he checks the high, lifts the low, gives to those who lack; those on the lonely peak he rescues and leads into the wild grass, and those fallen in the wild grass he rescues and leads to the lonely peak. If you enter the boiling cauldron and the furnace of coals,

我也入鑊湯爐炭。其實無他。只要與爾解粘去縛。抽釘拔楔。脫卻籠頭。卸卻角馱。平田和尚。有一頌最好。靈光不昧。萬古徽猷。入此門來。莫存知解。別別。擾擾怱怱水裡月。不妨有出身之路。亦有活人之機。雪竇拈了。教人自去明悟生機。莫隨他語句。爾若隨他。正是擾擾怱怱水裡月。如今作麼生得平穩去。放過一著。

(Yuanwu continued:) "I too enter the boiling cauldron and the furnace of coals." In fact there is no other aim than to untie your clinging and loosen your bonds, to pull out nails and draw out wedges, take off the halter and unload the horn pack. Abbot Pingtian has a verse that is best: the spiritual light is not dark, a standard for ten thousand ages. Entering this gate, do not keep knowing and understanding. Different, different. Busily, hurriedly, the moon in the water. There is certainly a way out and also a mechanism to give life to people. Xuedou picked it up and told people to awaken to the living mechanism themselves; do not follow his words and phrases. If you follow him, that is exactly the moon in the water, busy and hurried. Now how can you get to a steady place? Let one move go by.

垂示雲。道無橫徑。立者孤危。法非見聞。言思逈絕。若能透過荊棘林。解開佛祖縛。得箇穩密田地。諸天捧花無路。外道潛窺無門。終日行而未甞行。終日說而未甞說。便可以自由自在。展啐啄之機。用殺活之劍。直饒恁麼更須知有建化門中一手擡一手搦。猶較些子。若是本分事上。且得沒交涉。作麼生是本分事。試舉看。

The introduction says: The Way has no side paths; the one who stands is solitary and in peril. The Dharma is not seen or heard, and words and thought are far cut off. If one can pass through the thicket of brambles, untie the bonds of buddhas and patriarchs, and find a steady and secret ground, then devas holding flowers have no road to offer, and heretics peeking in have no gate. All day walking without having walked, all day speaking without having spoken, one can then be free and unhindered, spread the mechanism of the chick pecking from inside while the hen pecks from outside, and wield the sword of killing and giving life. Even so, you must still know that within the gate of establishing teaching, one hand lifts and one hand presses down, which is somewhat better. As for the true-lineage matter, there is no relation at all. What is the true-lineage matter? Try citing it and see.

【一六】舉僧問鏡清。學人啐。請師啄(無風起浪。作什麼。爾用許多見解。作什麼)。清雲。還得活也無(剳。買㡌相頭。將錯就錯。不可總恁麼)僧雲。若不活遭人怪笑(相帶累。撐天拄地。簷板漢)。清雲。也是草裡漢(果然。自領出去。放過即不可)。

[Case 16] Cited: A monk asked Jingqing, "The student pecks from inside; please, master, peck from outside." (Making waves without wind, what for? What use are all your views?) Jingqing said, "Can it live or not?" (Wrong. Measuring heads to buy a hat; taking the mistake as the way. It cannot always be like this.) The monk said, "If it does not live, people will laugh at it." (Dragging each other down; propping up heaven and holding up earth; a board-carrying fellow.) Jingqing said, "You too are a fellow in the grass." (Sure enough. Take it out yourself; letting it go is not allowed.)

鏡清承嗣雪峰。與本仁玄沙疎山太原孚輩同時。初見雪峰。得旨後。常以啐啄之機。開示後學。善能應機說法。示眾雲。大凡行腳人。須具啐啄同時眼。有啐啄同時用。方稱衲僧。如母欲啄。而子不得不啐。子欲啐。而母不得不啄。有僧便出問。母啄子啐。於和尚分上。成得箇什麼邊事。清雲。好箇消息。僧雲。子啐母啄。於學人分上。成得箇什麼邊事。清雲。露箇面目。所以鏡清門下。有啐啄之機。這僧亦是他門下客。會他家裡事。所以如此問。學人啐請師啄。此問洞下謂之借事明機。那裡如此。子啐而母啄。自然恰好同時。鏡清也好。可謂拳踢相應。心眼相照。便答道。還得活也無。其僧也好。亦知機變。一句下有賓有主。有照有用。有殺有活。僧雲。若不活遭人怪笑。清雲。也是草裡漢。一等是入泥入水。鏡清不妨惡腳手。這僧既會恁麼問。為什麼卻道。也是草裡漢。所以作家眼目。須是恁麼。如擊石火似閃電光。構得構不得。未免喪身失命。若恁麼。便見鏡清道草裡漢。所以南院示眾雲。諸方只具啐啄同時眼。不具啐啄同時用。有僧出問。如何是啐啄同時用。南院雲。作家不啐啄。啐啄同時失。僧雲。猶是學人疑處。南院雲。作麼生是爾疑處。僧雲。失。南院便打。其僧不肯。院便趕出。僧後到雲門會裡舉前話。有一僧雲。南院棒折那。其僧豁然有省。且道意在什麼處。其僧卻回見南院。院適已遷化。卻見風穴。才禮拜。穴雲。莫是當時問先師啐啄同時底僧麼。僧雲。是。穴雲。爾當時作麼生會。僧雲。某甲當初時。如燈影裡行相似。穴雲。爾會也。且道是箇什麼道理。這僧都來只道某甲當初時。如燈影裡行相似。因甚麼風穴便向他道爾會也。後來翠巖拈雲。南院雖然運籌帷幄。爭柰土曠人稀。知音者少。風穴拈雲。南院當時。待他開口。劈脊便打。看他作麼生。若見此公案。

Jingqing succeeded Xuefeng and lived at the same time as Benren, Xuansha, Shushan, and Taiyuan Fu. When he first saw Xuefeng and obtained the point, he often used the mechanism of the chick pecking and hen pecking to open up later students. He was good at teaching in response to the occasion. Addressing the assembly he said: "In general, a pilgrim must have the eye of simultaneous pecking from inside and outside, and have the function of simultaneous pecking from inside and outside, to be called a monk. It is like the mother wanting to peck, so the chick cannot but peck from within; the chick wanting to peck, so the mother cannot but peck from without." A monk came forward and asked, "If the mother pecks and the chick pecks, what business does it accomplish on the master's part?" Jingqing said, "A good piece of news." The monk said, "The chick pecks and the mother pecks; what business does it accomplish on the student's part?" Jingqing said, "Revealing a face." So under Jingqing there was the mechanism of pecking from inside and outside. This monk too was a guest of his school and knew its household matters, so he asked like this: "The student pecks, please, master, peck." Among the Caodong lineage, this question is called illuminating the mechanism by borrowing a matter. But it is not so here. The chick pecks and the mother pecks, naturally just at the same moment. Jingqing too was good; one might say fist and kick answered each other and mind and eye reflected each other, and he answered, "Can it live or not?" The monk was also good and knew how to change at the moment: in one phrase there was guest and host, illumination and function, killing and giving life. The monk said, "If it does not live, people will laugh." Jingqing said, "You too are a fellow in the grass." They are alike in entering mud and water, and Jingqing is certainly a fierce hand. Since this monk knew how to ask like this, why did Jingqing say, "You too are a fellow in the grass"? A master's eye must be like this: like a spark struck from stone, like a flash of lightning; whether you grasp it or not, you cannot avoid losing your body and life. If it is so, you see why Jingqing said "fellow in the grass." So Nanyuan addressed the assembly, saying: "Every quarter has only the eye of simultaneous pecking, but lacks the function of simultaneous pecking." A monk came out and asked, "What is the function of simultaneous pecking?" Nanyuan said, "A master does not peck from inside or outside; to peck simultaneously is to lose." The monk said, "That is still the student's doubt." Nanyuan said, "What is your doubt?" The monk said, "Lose." Nanyuan struck him. The monk was not convinced, and Nanyuan drove him out. The monk later came to Yunmen's assembly and cited the earlier matter. Another monk said, "Nanyuan's staff was broken!" That monk suddenly had an awakening. Tell me, where does the intention lie? That monk returned to see Nanyuan, but Nanyuan had just passed away. He saw Fengxue instead. As soon as he bowed, Fengxue said, "Are you not the monk who asked my late teacher about simultaneous pecking?" The monk said, "Yes." Fengxue said, "How did you understand it then?" The monk said, "At the time I was like walking in the shadow of a lamp." Fengxue said, "You understood." Tell me, what principle is this? This monk only said, "At the time I was like walking in the shadow of a lamp." Why did Fengxue tell him "you understood"? Later Cuiyan raised it and said: "Although Nanyuan planned in the tent, alas the land was vast and people were few; those who knew the tone were rare." Fengxue raised it and said: "At the time Nanyuan waited for him to open his mouth and struck him right on the spine, to see what he would do." If you see this case,

便見這僧與鏡清相見處。諸人作麼生。免得他道草裡漢。所以雪竇愛他道草裡漢。便頌出。

(Yuanwu continued:) "you will see the place where this monk and Jingqing met." What will all of you do to avoid his saying "fellow in the grass"? So Xuedou loved his saying "fellow in the grass" and put out his verse.

古佛有家風(言猶在耳。千古榜樣。莫謗釋迦老子好)對揚遭貶剝(鼻孔為什麼。卻在山僧手裡。八棒對十三。爾作麼生。放過一著。便打)

The ancient buddha has a household style (The words are still in the ear, a model for a thousand ages. Do not slander old Shakyamuni.) Facing and displaying, he receives censure (Why are the nostrils in this mountain monk's hands? Eight blows against thirteen; what will you do? Let one move go by, and strike.)

子母不相知(既不相知。為什麼卻有啐啄。天然)

Mother and child do not know each other (If they do not know each other, why is there pecking from inside and outside? It is natural.)

是誰同啐啄(百雜碎。老婆心切。且莫錯認)

Who is it that pecks together? (Hundred scraps and shatters; an old woman's earnest heart. Do not mistake it.)

啄覺(道什麼。落在第二頭)猶在殼(何不出頭來)重遭撲(錯。便打。兩重公案。三重四重了也)

Pecking, awakened (What are you saying? You fall into second place.) still in the shell (Why not stick your head out?) and again beaten (Wrong. Strike. Two cases, three cases, four cases.)

天下衲僧徒名邈(放過了也。不須舉起。還有名邈得底麼。若名邈得。也是草裡漢。千古萬古黑漫漫。填溝塞壑無人會)

The monks of the whole world vainly name it (Let it go; no need to raise it. Is there anyone who can name it? Even if one can name it, he too is a fellow in the grass. For a thousand ages and ten thousand ages, it is dark and vast, filling ditches and valleys, with no one to understand.)

古佛有家風。雪竇一句頌了也。凡是出頭來。直是近傍不得。若近傍著。則萬裡崖州。才出頭來。便是落草。直饒七縱八橫。不消一揑。雪竇道。古佛有家風。不是如今恁麼也。釋迦老子。初生下來。一手指天。一手指地。目顧四方雲。天上天下。唯我獨尊。雲門道。我當時若見。一棒打殺。與狗子吃卻。貴要天下太平。如此方酬得恰好。所以啐啄之機。皆是古佛家風。若達此道者。便可一拳拳倒黃鶴樓。一踢踢翻鸚鵡洲。如大火聚。近之則燎卻面門。如太阿劍。擬之則喪身失命。此箇唯是透脫得大解脫者。方能如此。苟或迷源滯句。決定搆這般說話不得。對揚遭貶剝。則是一賓一主。一問一答。於問答處。便有貶剝。謂之對揚遭貶剝。雪竇深知此事。所以只向兩句下。頌了。末後只是落草。為爾注破。子母不相知。是誰同啐啄。母雖啄。不能致子之啐。子雖啐。不能致母之啄。各不相知。當啐啄之時。是誰同啐啄。若恁麼會。也出雪竇末後句。不得在。何故。不見香嚴道。子啐母啄。子覺無殼。子母俱忘。應緣不錯。同道唱和。妙玄獨腳。雪竇不妨落草。打葛藤道啄。此一字。頌鏡清答道還得活也無。覺。頌這僧道若不活遭人怪笑。為什麼雪竇卻便道。猶在殼。雪竇向石火光中別緇素。閃電機裡辨端倪。鏡清道。也是草裡漢。雪竇道。重遭撲。者難處些子。是鏡清道也是草裡漢。喚作鏡清換人眼睛得麼。這句莫是猶在殼麼。且得沒交涉。那裡如此。若會得。繞天下行腳。報恩有分。山僧恁麼說話。也是草裡漢。天下衲僧徒名邈。誰不是名邈者。到這裡。雪竇自名邈不出。卻更累他天下衲僧。且道鏡清作麼生是為這僧處。天下衲僧跳不出。

The ancient buddha has a household style. Xuedou finished the verse in a single line. Whoever sticks his head out simply cannot be approached; if you approach, it is ten thousand miles to exile in Yazhou. The moment you stick your head out, you fall into the grass. Even if you go vertically seven ways and horizontally eight ways, it takes not even a pinch. Xuedou says: the ancient buddha has a household style; it is not like this nowadays. When old Shakyamuni was first born, with one hand he pointed to heaven and with the other to earth, looked around in the four directions and said: "Above heaven and below heaven, I alone am the honored one." Yunmen said: "If I had seen him then, I would have struck him dead with one blow and fed him to the dogs, to bring peace to the world." Only so would it be requited just right. So the mechanism of pecking from inside and outside is all the household style of the ancient buddha. One who has reached this Way can knock down the Yellow Crane Tower with one fist and kick over Parrot Island with one kick; like a great mass of fire, approach it and it singes your face; like the Taia sword, aim it and you lose body and life. Only one who has passed through to great liberation can do this. If one is deluded about the source and stuck on phrases, one certainly cannot form such words. Facing and displaying, he receives censure: this is one guest and one host, one question and one answer; in the question and answer there is censure, which is called facing and displaying, receiving censure. Xuedou knows this deeply, so he finished the verse with just two lines; at the end he simply falls into the grass to explain it for you. Mother and child do not know each other; who is it that pecks together? Though the mother pecks, she cannot cause the chick's pecking; though the chick pecks, it cannot cause the mother's pecking; each does not know the other. At the moment of pecking, who is it that pecks together? If you understand like this, you still do not escape Xuedou's final line. Why? Have you not seen that Xiangyan said: the chick pecks and the mother pecks, the chick wakes and has no shell; mother and chick both forgotten, responding to conditions without error; those on the same path sing and harmonize, the wonderful mystery stands on one leg. Xuedou is certainly willing to fall into the grass, and in tangled talk says "pecking." This one word is the verse for Jingqing's answer "Can it live or not?" "Awakened" is the verse for the monk saying "If it does not live, people will laugh." Why then does Xuedou say "still in the shell"? Xuedou distinguishes black from white in a flash of sparks, and tells the clues apart in the mechanism of lightning. Jingqing said, "You too are a fellow in the grass." Xuedou said, "And again beaten." This is the difficult part. Jingqing said, "You too are a fellow in the grass"; is that called Jingqing swapping people's eyes? Might this line be "still in the shell"? There is no relation at all; how could it be so? If you understand it, then traveling around the world on pilgrimage, you have a share in repaying kindness. This mountain monk speaking like this is also a fellow in the grass. The monks of the whole world vainly name it; who is not vainly naming it? Here Xuedou himself cannot name it, yet he implicates all the monks of the world. Tell me, how was Jingqing helping this monk? The monks of the whole world cannot jump out.

垂示雲。斬釘截鐵。始可為本分宗師。避箭隈刀。焉能為通方作者。針劄不入處。則且置。白浪滔天時如何。試舉看。

The introduction says: One who can cut nails and slice iron can be a master of the true lineage; one who dodges arrows and avoids blades, how can he be an author who penetrates every direction? Where a needle cannot enter, let us leave aside. When white waves flood the sky, then what? Try citing it and see.

【一七】舉。僧問香林。如何是祖師西來意(大有人疑著。猶有這箇消息在)林雲。坐久成勞(魚行水濁。鳥飛落毛。合取狗口好。作家眼目。鋸解稱鎚)。

[Case 17] Cited: A monk asked Xianglin, "What is the meaning of the Patriarch's coming from the west?" (Many people are doubtful about it; there is still this news in it.) Xianglin said, "Sitting long becomes toil." (A fish moves and the water clouds; a bird flies and feathers fall. It is best to shut the dog's mouth. A master's eye; sawing apart a steelyard weight.)

香林道。坐久成勞。還會麼。若會得。百草頭上。罷卻干戈。若也不會。伏聽處分。古人行腳。結交擇友。為同行道伴。撥草瞻風。是時雲門旺化廣南。香林得得出蜀。與鵝湖鏡清同時。先參湖南報慈。後方至雲門會下。作侍者十八年。在雲門處。親得親聞。他悟時雖晚。不妨是大根器。居雲門左右十八年。雲門常只喚遠侍者。才應喏。門雲是什麼。香林當時。也下語呈見解弄精魂。終不相契。一日忽雲。我會也。門雲。何不向上道將來。又住三年。雲門室中。垂大機辯。多半為他遠侍者。隨處入作。雲門凡有一言一句。都收在遠侍者處。香林後歸蜀。初住導江水晶宮。後住青城香林。智門祚和尚。本浙人。盛聞香林道化。特來入蜀參禮。祚乃雪竇師也。雲門雖接人無數。當代道行者。只香林一派最盛。歸川住院四十年。八十歲方遷化。嘗雲。我四十年。方打成一片。凡示眾雲。大凡行腳。參尋知識。要帶眼行。須分緇素。看淺深始得。先須立志。而釋迦老子。在因地時。發一言一念。皆是立志。後來僧問。如何是室內一盞燈。林雲。三人證龜成鼈。又問。如何是衲衣下事。林雲。臘月火燒山。古來答祖師意甚多。唯香林此一則坐斷天下人舌頭。無爾計較作道理處。僧問。如何是祖師西來意。林雲。坐久成勞。可謂言無味句無味。無味之談。塞斷人口。無爾出氣處。要見便見。若不見切忌作解會。香林曾遇作家來。所以有雲門手段。有三句體調。人多錯會道。祖師西來。九年面壁。豈不是坐久成勞。有什麼巴鼻。不見他古人得大自在處。他是腳踏實地。無許多佛法知見道理。臨時應用。所謂法隨法行。法幢隨處建立。雪竇因風吹火。傍指出一箇半箇。

Xianglin said, "Sitting long becomes toil." Do you understand? If you understand, on top of a hundred grasses the shields and spears cease. If you do not understand, then listen to the order and humbly receive it. The ancients in their pilgrimage sought out friends and companions on the Way, parting the grass to look for the style. At that time Yunmen was flourishing in teaching in Guangnan, and Xianglin made his way out of Shu, at the same time as Jingqing of Ehu. He first visited Baoci in Hunan, and only afterward came to Yunmen's assembly, where he served as attendant for eighteen years. At Yunmen's place he personally got to see and hear it. Though he awakened late, he was certainly a person of great capacity. For eighteen years he stayed at Yunmen's side. Yunmen always only called out, "Attendant Yuan!" and as soon as he answered, Yunmen would say, "What is it?" Xianglin at that time also offered words and displayed his view, playing with spirit, but never matched him. One day he suddenly said, "I understand." Yunmen said, "Why not say something further up?" He stayed three more years. In Yunmen's room, the great mechanism and eloquence were mostly for Attendant Yuan, who entered and worked everywhere. Whatever word or phrase Yunmen spoke, all were collected at Attendant Yuan's place. Xianglin later returned to Shu. At first he lived at the Crystal Palace in Daojiang, and later at Xianglin in Qingcheng. Abbot Zhimen Zuo was originally from Zhejiang. He heard much of Xianglin's teaching and came especially to Shu to pay his respects. Zuo was Xuedou's teacher. Though Yunmen received countless people, among those of the time who practiced the Way, only Xianglin's branch flourished most. He returned to Sichuan and lived in a monastery for forty years, passing away at eighty. He once said: "After forty years I finally made everything into one piece." In addressing the assembly he generally said: "When pilgrims search for teachers, they must go with their eyes open, must tell monk from layperson, and must see the shallow and the deep before it works. First one must set one's resolve. When old Shakyamuni was in the causal stage, every word and thought he made was setting resolve." Later a monk asked, "What is the lamp in the room?" Xianglin said, "Three people confirming a turtle as a soft-shelled turtle." He also asked, "What is the matter beneath the patched robe?" Xianglin said, "In the twelfth month, fire burns the mountain." Since ancient times there have been many answers on the Patriarch's intention, but only this one of Xianglin's cuts off the tongues of all people, with no place for you to calculate or make principle. A monk asked, "What is the meaning of the Patriarch's coming from the west?" Xianglin said, "Sitting long becomes toil." One might call it words without flavor and phrases without flavor; a talk without flavor that stops up people's mouths and leaves you no place to breathe. If you want to see, see right now. If you do not see, above all avoid making an understanding of it. Xianglin once met a master, and so had Yunmen's skill and the style of the three phrases. Many people misunderstand and say: the Patriarch coming from the west, nine years facing the wall, is that not sitting long becomes toil? What grip does it have? Have you not seen the place where the ancients attained great freedom? They had their feet on solid ground, without all that Buddhist views and principles, and used it as the occasion required. This is what is called: the Dharma goes along with the Dharma, and the Dharma banner is set up wherever one is. Xuedou blew on the fire by the wind and pointed out one or half a person at the side.

一箇兩箇千萬箇(何不依而行之。如麻似粟。成群作隊作什麼)脫卻籠頭卸角馱(從今日去應須灑灑落落。還休得也未)

One, two, thousands, tens of thousands (Why not rely on it and practice it? Thick as hemp and millet, forming crowds and ranks, what for?) Take off the halter, unload the horn pack (From today on one must be free and unattached; will you stop or not?)

左轉右轉隨後來(猶自放不下。影影響響。便打)

Turning left, turning right, coming behind (Still unable to let go; shadows and echoes. Strike.)

紫胡要打劉鐵磨(山僧拗折拄杖子。更不行此令。賊過後張弓。便打。嶮)

Zihu wants to strike Liu the Iron Grindstone (This mountain monk breaks the staff and no longer carries out this order. Drawing the bow after the thief has passed. Strike. Dangerous.)

雪竇直下如擊石火。似閃電光。拶出放教爾見。聊聞舉著便會始得。也不妨是他屋裡兒孫。方能恁麼道。若能直下便恁麼會去。不妨奇特。一箇兩箇千萬箇。脫卻籠頭卸角馱。灑灑落落。不被生死所染。不被聖凡情解所縛。上無攀仰。下絕己躬。一如他香林雪竄相似。何止只是千萬箇。直得盡大地人。悉皆如此。前佛後佛。也悉皆如此。苟或於言句中作解會。便似紫胡要打劉鐵磨相似。其實才舉。和聲便打。紫胡參南泉。與趙州岑大蟲同參。時劉鐵磨在溈山下卓庵。諸方皆不柰何他。一日紫胡得得去訪雲。莫便是劉鐵磨否。磨雲。不敢。胡云。左轉右轉。磨雲。和尚莫顛倒。胡和聲便打。香林答這僧問如何是祖師西來意。卻雲。坐久成勞。若恁麼會得。左轉右轉隨後來也。且道雪竇如此頌出。意作麼生。無事好。試請舉看。

Xuedou strikes straight down like a spark from flint, like a flash of lightning. He pushes it out and lets you see. Only one who understands the moment he hears it cited, and is a descendant of his household, can speak like this. If you can understand it straight on like this, it is quite extraordinary: one, two, ten million of you, shedding the halter and unloading the horn-load, free and easy, not stained by birth and death, not bound by emotional views of sage and ordinary, with nothing above to cling to and no self below, just like Xianglin and Xuedou. Not only ten million, but the whole earth full of people all become so, and the Buddhas before and after also all become so. If you work out an understanding within words and phrases, it is like Zihu wanting to beat Liu the Iron Grindstone; in fact, the moment it is cited, with the sound itself he strikes. Zihu studied under Nanquan, alongside Zhaozhou and Cen the Great Tiger. At that time Liu the Iron Grindstone had set up a hut below Mount Gui, and no one anywhere could do anything with her. One day Zihu hurried to visit her and said: 'Are you Liu the Iron Grindstone?' She said: 'I would not dare.' Zihu said: 'Turning left, turning right?' She said: 'Teacher, are you upside down?' Zihu, with the sound, struck. Xianglin answered this monk's question 'What is the meaning of the Patriarch's coming from the West?' by saying: 'Sitting long becomes toil.' If you can understand it like this, you will follow after 'turning left, turning right.' Tell me, what does Xuedou mean by bringing out this verse? Having nothing to do is good. Please try citing it.

【一八】舉。肅宗皇帝(本是代宗此誤)問忠國師。百年後所須何物(預搔待癢。果然起模畫樣。老老大大作這去就。不可指東作西)國師雲。與老僧作箇無縫塔(把不住)帝曰。請師塔樣(好與一剳)國師良久雲。會麼(停囚長智。直得指東劃西。將南作北。直得口似匾簷)帝雲。不會(賴值不會。當時更與一拶。教伊滿口含霜。卻較些子)國師雲。吾有付法弟子耽源。卻諳此事。請詔問之(賴值不掀倒禪床。何不與他本分草料。莫搽胡人好。放過一著)國師遷化後(可。惜果然錯認定盤星)帝詔耽源。問此意如何(子承父業去也。落在第二頭第三頭)源雲。湘之南潭之北(也是把不住。兩兩三三作什麼。半開半合)雪竇著語云。獨掌不浪鳴(一盲引眾盲。果然隨語生解。隨邪逐惡作什麼)中有黃金。充一國(上是天下是地。無這箇消息。是誰分上事)雪竇著語云。山形拄杖子(拗折了也。也是起模畫樣)無影樹下合同船(祖師喪了也。闍黎道什麼)雪竇著語云。海晏河清(洪波浩渺白浪滔天。猶較些子)瑠璃殿上無知識(咄)雪竇著語云。拈了也(賊過後張弓。言猶在耳)。

[Case 18] Cited: Emperor Suzong (the original note says: it was really Daizong; this is an error) asked National Teacher Zhong, 'After a hundred years, what will you need?' (Scratching beforehand to wait for the itch; indeed he starts shaping and sketching; an old, grown man making this kind of move; one must not point east and call it west.) The National Teacher said, 'Make for this old monk a seamless tower.' (Cannot hold it.) The Emperor said, 'Please show me the pattern of the tower.' (Give him a stroke of the brush.) The National Teacher was silent for a long while, then said, 'Do you understand?' (Holding the prisoner brings wisdom; he is made to point east and sketch west, to take south for north, until his mouth is like a flat basket.) The Emperor said, 'I do not understand.' (Fortunate that he does not understand; at that time one should have pressed him once more and made his mouth full of frost, which would have been rather better.) The National Teacher said, 'I have a disciple to whom I have transmitted the Dharma, Dan Yuan, who knows this matter. Please summon him and ask.' (Fortunate he did not overturn the Chan seat; why not give him his proper fodder and not smear on foreign stuff? It is good to let one move pass.) After the National Teacher passed away (Right. A pity: he really mistakes the fixed star on the scale.) the Emperor summoned Dan Yuan and asked what this meant. (The son takes up the father's work; he falls into the second and third place.) Yuan said, 'South of the Xiang, north of the Tan.' (Also cannot hold it; two by two and three by three, what are they doing? Half open, half closed.) Xuedou added a comment: 'A single palm does not clap in vain.' (One blind man leads a crowd of blind men; indeed, producing understanding from the words; what is the use of following the wrong and chasing the bad?) 'In it there is gold, filling a whole country.' (Above is heaven and below is earth; without this news, whose business is it?) Xuedou added a comment: 'A staff in the shape of a mountain.' (Broken in two; also shaping and sketching.) 'Beneath the shadowless tree, a joint boat.' (The Patriarch is lost; what are you saying, teacher?) Xuedou added a comment: 'The sea is calm and the river clear.' (Vast billows, white waves reaching the sky; still somewhat better.) 'In the lapis lazuli palace there is no one who knows.' (Chi!) Xuedou added a comment: 'Picked up.' (A thief, after he has gone, draws the bow; the words are still in the ear.)

肅宗代宗。皆玄宗之子孫。為太子時。常愛參禪。為國有巨盜。玄宗遂幸蜀。唐本都長安。為安祿山僣據。後都洛陽。肅宗攝政。是時忠國師。在鄧州白崖山住庵。今香嚴道場是也。四十餘年不下山。道行聞於帝裡。上元二年勅中使。詔入內。待以師禮。甚敬重之。甞與帝演無上道。師退朝。帝自攀車而送之。朝臣皆有慍色。欲奏其不便。國師具他心通。而先見聖奏曰。我在天帝釋前。見粟散天子。如閃電光相似。帝愈加敬重。及代宗臨御。復延止光宅寺。十有六載。隨機說法。至大曆十年。遷化。山南府青銼山和尚。昔與國師同行。國師甞奏帝令詔他。三詔不起。常罵國師耽名愛利。戀著人間。國師於他父於三朝中。為國師。他家父子。一時參禪。據傳燈錄所考。此乃是代宗設問。若是問國師如何是十身調御。此卻是肅宗問也。國師緣終。將入涅槃。乃辭代宗。代宗問曰。國師百年後。所須何物。也只是平常一箇問端。這老漢無風起浪。卻道與老僧造箇無縫塔。且道白日青天如此作什麼。做箇塔便了。為什麼卻道。做箇無縫塔。代宗也不妨作家。與爾一拶道。請師塔樣。國師良久雲。會麼。奇怪這些子。最是難參。大小大國師。被他一拶。直得口似匾簷。然雖如此。若不是這老漢。幾乎弄倒了。多少人道。國師不言處。便是塔樣。若恁麼會。遶磨一宗掃地而盡。若謂良久便是。啞子也合會禪。豈不見外道問佛。不問有言不問無言世尊良久。外道禮拜。贊嘆曰。世尊大慈大悲。開我迷雲。令我得入。及外道去後。阿難問佛。外道有何所證。而言得入。世尊雲。如世良馬。見鞭影而行。人多向良久處會。有什麼巴鼻。五祖先師拈雲。前面是珍珠瑪瑙。後面是瑪瑙珍珠。左邊是觀音勢至。右邊是文殊普賢。中間有箇旛子。被風吹著。道胡盧胡盧。國師雲。會麼。帝曰。不會。卻較些子。且道這箇不會。

Suzong and Daizong were both descendants of Xuanzong. When they were crown princes, they often liked to practice Chan. Because there were great bandits in the state, Xuanzong then went on a progress to Shu. The Tang originally had its capital at Chang'an, which was usurped by An Lushan; later the capital was moved to Luoyang, and Suzong acted as regent. At that time National Teacher Zhong lived in a hut on Baiya Mountain in Dengzhou, which is now Xiangyan monastery, and for more than forty years did not come down from the mountain. His practice and reputation were heard in the imperial capital. In the second year of the Shangyuan era an imperial order sent a palace envoy to summon him into the palace, where he was received with the courtesy due a teacher and held in great reverence. He once discussed the unsurpassed Way with the Emperor. When the teacher left court, the Emperor himself held onto the carriage to see him off, and the court ministers all looked displeased and wished to report that it was improper. The National Teacher, who had the power of knowing others' minds, anticipated the sage's report and said: 'In front of the Heavenly Emperor Shakra, I see these petty emperors like grains of millet scattered, like flashes of lightning.' The Emperor revered him still more. When Daizong came to the throne, he again invited him to stay at Guangzhai monastery, where he taught as occasion demanded for sixteen years, until the tenth year of Dali, when he passed away. The monk of Qingcuo Mountain in Shannan Prefecture had formerly traveled with the National Teacher. The National Teacher once memorialized the Emperor asking him to be summoned, but he did not rise even after three summonses, and often scolded the National Teacher for loving fame and profit and clinging to the human world. The National Teacher served as national teacher over three reigns of that family, father and sons, and the father and sons all practiced Chan with him. According to what is examined in the Record of the Transmission of the Lamp, this was a question put by Daizong. If the question was how to be the Ten-Body Tamer, that was Suzong's question. When the National Teacher's karmic conditions ended and he was about to enter nirvana, he took leave of Daizong. Daizong asked: 'National Teacher, after a hundred years, what will you need?' This is only an ordinary question. This old fellow raised waves out of no wind and said: 'Build for this old monk a seamless tower.' Tell me: in broad daylight under a clear sky, why do this? Just build a tower and be done; why say 'build a seamless tower'? Daizong was also an adept and pressed him: 'Please show me the pattern of the tower.' The National Teacher was silent for a long while and said: 'Do you understand?' How strange! This little bit is the hardest to study. Great National Teacher that he was, when pressed by him, his mouth became like a flat basket. Even so, if it were not for this old fellow, it would almost have been toppled. How many say that where the National Teacher said nothing is the pattern of the tower. If you understand it like this, Bodhidharma's school is swept away completely. If you say that being silent for a long while is it, even a mute should be able to understand Chan. Have you not seen how when an outsider asked the Buddha, 'I do not ask about words and I do not ask about no words,' the World-Honored One was silent for a long while, and the outsider bowed in homage and praised him: 'The World-Honored One is greatly compassionate and has opened my clouds of delusion so that I may enter.' After the outsider left, Ananda asked the Buddha: 'What did the outsider realize, that he says he has entered?' The World-Honored One said: 'Like a fine horse of the world, which goes on seeing the shadow of the whip.' Many people try to understand at the place of being silent for a long while; what handle is there? My late master Wuzu commented: 'In front are pearls and agate, behind are agate and pearls; on the left are Avalokitesvara and Mahasthamaprapta, on the right are Manjusri and Samantabhadra; in the middle there is a banner blown by the wind, saying hulu hulu.' The National Teacher said: 'Do you understand?' The Emperor said: 'I do not understand.' This is rather better. Tell me, this 'I do not understand,' what is it?

與武帝不識。是同是別。雖然似則似。是則未是。國師雲。吾有付法弟子耽源。卻諳此事。請詔問之。雪竇拈雲。獨掌不浪鳴。代宗不會則且置。耽源還會麼。只消道箇請師塔樣。盡大地人不柰何。五祖先師拈雲。爾是一國之師。為箇什麼不道卻推與弟子。國師遷化後。帝詔耽源問此意如何。源便來為國師。胡言漢語說道理。自然會他國師說話。只消一頌(祖庭事苑出齊時)湘之南潭之北。中有黃金充一國。無影樹下合同船。瑠璃殿上無知識。耽源名應真。在國師處作侍者。後住吉州耽源寺。時仰山來參耽源。源言重性惡不可犯。住不得。仰山先去參性空禪師。有僧問性空。如何是祖師西來意。空雲。如人在千尺井中。不假寸繩出得此人。即答汝西來意。僧雲。近日湖南暢和尚。亦為人東語西話。空乃喚沙彌拽出這死屍著(沙彌仰山)山後舉問耽源。如何出得井中人。耽源曰。咄。痴漢。誰在井中。仰山不契。後問溈山。山乃呼慧寂。山應諾。溈雲。出了也。仰山因此大悟。雲。我在耽源處得體。溈山處得用。也只是這一箇頌子。引人邪解不少。人多錯會道。相是相見。譚是譚論。中間有箇無縫塔。所以道。中有黃金充一國。帝與國師對答。便是無影樹下合同船。帝不會。遂道瑠璃殿上無知識。又有底道。相是相州之南。潭是潭州之北。中有黃金充一國。頌官家眨眼顧視雲。這箇是無縫塔。若恁麼會。不出情見。只如雪竇下四轉語。又作麼生會。今人殊不知古人意。且道。湘之南。潭之北。爾作麼生會。中有黃金充一國。爾作麼生會。無影樹下合同船。爾作麼生會。瑠璃殿上無知識。爾作麼生會。若恁麼見得。不妨慶快平生。湘之南潭之北。雪竇道。獨掌不浪鳴。不得已與爾說。中有黃金充一國。雪竇道。山形拄杖子。古人道。識得拄杖子。一生參學事畢。無影樹下合同船。雪竇道。海晏河清。

(Yuanwu continued:) Is it the same as or different from 'I do not know' to Emperor Wu? Though it resembles it, it is not yet it. The National Teacher said: 'I have a disciple to whom I have transmitted the Dharma, Dan Yuan, who knows this matter. Please summon him and ask.' Xuedou comments: 'A single palm does not clap in vain.' Let us set aside Daizong's not understanding; does Dan Yuan understand? He only needs to say 'Please show me the pattern of the tower' and the whole earth cannot do anything with it. My late master Wuzu commented: 'You are the teacher of a nation; why not say it, but instead push it to a disciple?' After the National Teacher passed away, the Emperor summoned Dan Yuan to ask what this meant. Yuan came and acted as the National Teacher, speaking reasons in foreign and Chinese words, and naturally understood the National Teacher's talk. A single verse suffices (the Garden of Patriarchs' Affairs records it from the Qi period): 'South of the Xiang, north of the Tan; in it there is gold, filling a whole country. Beneath the shadowless tree a joint boat; in the lapis lazuli palace there is no one who knows.' Dan Yuan's name was Yingzhen. He was an attendant with the National Teacher and later lived at Danyuan monastery in Jizhou. At that time Yangshan came to study with Dan Yuan. Yuan said that his nature was heavy and bad and one should not offend him; he could not stay. Yangshan went first to study with Chan Master Xingkong. A monk asked Xingkong: 'What is the meaning of the Patriarch's coming from the West?' Xingkong said: 'It is like a man in a thousand-foot well. Without borrowing an inch of rope he gets this man out; then I will answer your 'coming from the West.'' The monk said: 'Recently Master Chang in Hunan also speaks to people east and west.' Xingkong then called a novice to drag this corpse out (the novice was Yangshan). Yangshan later cited it and asked Dan Yuan: 'How does one get the man out of the well?' Dan Yuan said: 'Chi! You fool, who is in the well?' Yangshan did not accord with it. Later he asked Weishan, who called out 'Huiji!' Yangshan responded 'Yes!' Wei said: 'Out.' Yangshan thereupon greatly awakened and said: 'I got the substance at Dan Yuan's place and the function at Weishan's.' Just this one verse has led many people into wrong understanding. Many misunderstand and say: 'Xiang' means seeing each other, 'Tan' means discussing, and in the middle there is a seamless tower; so it says 'in it there is gold, filling a whole country.' The Emperor's exchange with the National Teacher is 'beneath the shadowless tree, a joint boat'; the Emperor did not understand, so it says 'in the lapis lazuli palace there is no one who knows.' Others say: 'Xiang' is south of Xiangzhou and 'Tan' is north of Tanzhou, 'in it there is gold, filling a whole country,' and the verse winks and glances at the emperor, saying: 'This is the seamless tower.' If you understand it like this, you do not leave emotional views. Take just Xuedou's four turning words; how would you understand them? People today do not realize what the men of old meant. Tell me: 'South of the Xiang, north of the Tan,' how do you understand it? 'In it there is gold, filling a whole country,' how do you understand it? 'Beneath the shadowless tree, a joint boat,' how do you understand it? 'In the lapis lazuli palace there is no one who knows,' how do you understand it? If you can see it so, you may celebrate your whole life. 'South of the Xiang, north of the Tan': Xuedou says, 'A single palm does not clap in vain,' and reluctantly tells you. 'In it there is gold, filling a whole country': Xuedou says, 'A staff in the shape of a mountain.' The men of old said: 'Know the staff and the matter of a lifetime's study is finished.' 'Beneath the shadowless tree, a joint boat': Xuedou says, 'The sea is calm and the river clear.'

一時豁開戶牖。八面玲瓏。瑠璃殿上無知識。雪竇道。拈了也。一時與爾說了也。不妨難見。見得也好。只是有些子錯認處。隨語生解。至末後道拈了也。卻較些子。雪竇分明一時下語了。後面單頌箇無縫塔子。

(Yuanwu continued:) At once the doors and windows are thrown open, and it is brilliant on all eight sides. 'In the lapis lazuli palace there is no one who knows': Xuedou says, 'Picked up.' He says it all to you at once, and it is not at all easy to see. If you see it, good; there is just a little place of misrecognition, producing understanding from the words. By the end, when he says 'Picked up,' it is somewhat better. Xuedou has plainly given his comments all at once, and after that he sings only of the seamless tower.

無縫塔(這一縫。大小大。道什麼)見還難(非眼可見。瞎)澄潭不許蒼龍蟠(見麼。洪波浩渺。蒼龍向什處蟠。這裡直得摸索不著)

The seamless tower (this one seam, how large! What are you saying?) is hard to see again. (It cannot be seen by the eye. Blind!) A clear pool does not permit the blue dragon to coil. (Do you see? Vast billows; where would the blue dragon coil? Here you can grope and find nothing.)

層落落(莫眼花。眼花作什麼)

Tier upon tier, towering. (Do not let your eyes be dazzled; what is there to be dazzled about?)

影團團(通身是眼。落七落八。兩兩三三舊路行。左轉右轉隨後來)千古萬古與人看(見麼。瞎漢作麼生看。闍黎覷得見麼)

Shadow upon shadow, round. (The whole body is eyes; falling seven, falling eight; two by two and three by three they walk the old road; turning left, turning right and following behind.) For a thousand ages and ten thousand ages it is shown to people. (Do you see? How does a blind man look? Can you see it, teacher?)

雪竇當頭道。無縫塔見還難。雖然獨露無私。則是要見時還難。雪竇忒殺慈悲。更向爾道。澄潭不許蒼龍蟠。五祖先師道。雪竇頌古一𠕋。我只愛他澄潭不許蒼龍蟠一句。猶較些子。多少人去他國師良久處作活計。若恁麼會。一時錯了也。不見道。臥龍不鑒止水。無處有月波澄。有處無風浪起。又道。臥龍長怖碧潭清。若是這箇漢。直饒洪波浩渺。白浪滔天。亦不在裡許蟠。雪竇到此頌了。後頭著些子眼目。琢出一箇無縫塔。隨後說道。層落落影團團。千古萬古與人看。爾作麼生看。即今在什麼處。直饒爾見得分明。也莫錯認定盤星。

Xuedou says at the outset: 'The seamless tower is hard to see again.' Though it is revealed alone without any private reserve, it is still hard when you want to see it. Xuedou is excessively compassionate and says further to you: 'A clear pool does not permit the blue dragon to coil.' My late master Wuzu said: 'Xuedou's volume of verses on old cases (the base text has a variant character here for 'volume'): I love only that one line, 'A clear pool does not permit the blue dragon to coil.' It is still rather better.' How many people make a living at the National Teacher's 'silent for a long while'! If you understand it like this, you are wrong all at once. Have you not seen it said: 'A sleeping dragon does not look into still water; where there is no moon the waves are clear; where there is, no wind and waves rise.' It is also said: 'The sleeping dragon always fears the clear green pool.' If it is this fellow, then even vast billows and white waves reaching the sky will not make him coil in them. When Xuedou reaches this point in his verse, he puts in a little of the eye behind it and carves out a seamless tower, and then says: 'Tier upon tier, shadow upon shadow round, for a thousand ages and ten thousand ages it is shown to people.' How do you look? Where is it right now? Even if you see it clearly, do not mistake the fixed star on the scale.

垂示雲。一塵舉大地收。一花開世界起。只如塵未舉花未開時。如何著眼。所以道。如斬一綟絲。一斬一切斬。如染一綟絲。一染一切染。只如今便將葛藤截斷。運出自己家珍。高低普應。前後無差。各各現成。儻或未然。看取下文。

Introduction: When one mote of dust is raised, the whole earth is gathered in. When one flower opens, the world arises. But when the dust has not yet been raised and the flower has not yet opened, how do you set your eyes? So it is said: 'Like cutting one strand of silk: one cut, all are cut. Like dyeing one strand of silk: one dyeing, all are dyed.' Right now cut off the entanglements and bring out your own household treasure; high and low, all respond, before and behind without difference, each one ready-made. If it is not yet so, look at what follows.

【一九】舉。俱胝和尚。凡有所問(有什麼消息。鈍根阿師)只竪一指(這老漢也要坐斷天下人舌頭。熱則普天普地熱。寒則普天普地寒。換卻天下人舌頭)。

[Case 19] Cited: Whenever Master Juzhi was asked anything (what news is there? a dull-witted teacher) he simply held up one finger. (This old fellow also wants to cut off the tongues of all the world. When hot, the whole sky and earth are hot; when cold, the whole sky and earth are cold; he replaces the tongues of all the world.)

若向指頭上會。則辜負俱胝。若不向指頭上會。則生鐵鑄就相似。會也恁麼去。不會也恁麼去。高也恁麼去。低也恁麼去。是也恁麼去。非也恁麼去。所以道。一塵才起大地全收。一花欲開世界便起。一毛頭獅子。百億毛頭現。圓明道。寒則普天普地寒。熱則普天普地熱。山河大地。下徹黃泉。萬象森羅。上通霄漢。且道。是什麼物得恁麼奇怪。若也識得。不消一揑。若識不得。礙塞殺人。俱胝和尚。乃婺州金華人。初住庵時。有一尼名實際。到庵直入。更不下笠。持錫遶禪床三匝雲。道得即下笠。如是三問。俱胝無對。尼便去。俱胝曰。天勢稍晚。且留一宿。尼曰道得即宿。胝又無對。尼便行。胝嘆曰。我雖處丈夫之形。而無丈夫之氣。遂發憤要明此事。擬棄庵往諸方參請。打疊行腳。其夜山神告曰。不須離此。來日有肉身菩薩。來為和尚說法。不須去。果是次日。天龍和尚到庵。胝乃迎禮。具陳前事。天龍只竪一指而示之。俱胝忽然大悟。是他當時鄭重專注。所以桶底易脫。後來凡有所問。只竪一指。長慶道。美食不中飽人吃。玄沙道。我當時若見。拗折指頭。玄覺雲。玄沙恁麼道。意作麼生。雲居錫雲。只如玄沙恁麼道。是肯伊。是不肯伊。若肯伊。何言拗折指頭。若不肯伊。俱胝過在什麼處。先曹山雲。俱胝承當處莽鹵。只認得一機一境。一等是拍手撫掌。見他西園奇怪。玄覺又云。且道俱胝還悟也未。為什麼承當處莽鹵。若是不悟。又道平生。只用一指頭禪不盡。且道曹山意在什麼處。當時俱胝實然不會。及乎到他悟後凡有所問。只竪一指。因什麼。千人萬人。羅籠不住。撲他不破。爾若用作指頭會。決定不見古人意。這般禪易參。只是難會。如今人才問著。也竪指竪拳。只是弄精魂。也須是徹骨徹髓。見透始得。俱胝庵中有一童子。於外被人詰曰。和尚尋常以何法示人。童子竪起指頭。

If you try to understand at the fingertip, you fail Juzhi. If you do not understand at the fingertip, it is like cast raw iron. Understanding is like this, not understanding is like this; high is like this, low is like this; right is like this, wrong is like this. So it is said: 'When one mote of dust is raised, the whole earth is gathered in; when one flower is about to open, the world arises. On one hair-tip of a lion, a hundred billion hair-tips appear.' Yuanming said: 'When cold, the whole sky and earth are cold; when hot, the whole sky and earth are hot. Mountains, rivers and the great earth go down to reach the Yellow Springs; the ten thousand phenomena above connect with the Milky Way.' Tell me, what thing is this strange? If you can recognize it, no need to pinch; if you cannot recognize it, it chokes people to death. Master Juzhi was a native of Jinhua in Wuzhou. When he first lived in a hut, there was a nun named Shiji who came to the hut and walked straight in without taking off her bamboo hat, circled the Chan seat three times holding her staff, and said: 'If you can say it, I will take off my hat.' She asked three times like this, and Juzhi had no reply. The nun went off. Juzhi said: 'It is getting late; stay the night.' The nun said: 'If you can say it, I will stay.' Zhi again had no reply. The nun left. Zhi sighed: 'Though I have the form of a man, I do not have the spirit of a man.' So he resolved to clarify this matter and planned to abandon the hut and go to seek teachers elsewhere. He packed for the journey. That night the mountain spirit told him: 'You need not leave here. Tomorrow a flesh-body bodhisattva will come to preach the Dharma for the Master; do not go.' Indeed the next day Master Tianlong came to the hut. Zhi welcomed him with ritual and told him all that had happened. Tianlong simply held up one finger to show him. Juzhi suddenly awakened greatly. It was because at that time he was earnest and single-minded that the bottom of the bucket fell out easily. Afterward whenever he was asked anything, he just held up one finger. Changqing said: 'Fine food is not for one who is full.' Xuansha said: 'If I had seen it then, I would have broken his finger.' Xuanjue said: 'What did Xuansha mean by saying this?' Yunju Xi said: 'Just as Xuansha says it: does he affirm him or not? If he affirms him, why say break his finger? If he does not affirm him, where was Juzhi's fault?' Former Master Caoshan said: 'Juzhi's acceptance was rough; he only recognized one mechanism and one realm; it is the same as clapping hands and being amazed at another's western garden.' Xuanjue also said: 'Tell me, had Juzhi awakened or not? Why was his acceptance rough? If he had not awakened, why did he say that all his life he used one-finger Chan without exhausting it? Tell me, what was Caoshan's meaning?' At that time Juzhi truly did not understand; but after his awakening, whenever he was asked, he just held up one finger. Why is it that thousands and tens of thousands could not net him and could not break him? If you take it as understanding the finger, you will certainly not see what the men of old meant. This kind of Chan is easy to study but hard to understand. People today, as soon as they are asked, also hold up a finger or a fist; it is only playing with spirit. One must penetrate to the bone and marrow and see through it for it to do. In Juzhi's hut there was a boy attendant. Outside, someone asked him: 'What teaching does your master usually show to people?' The boy held up a finger.

歸而舉似師。俱胝以刀斷其指。童子叫喚走出。俱胝召一聲。童子回首。俱胝卻竪起指頭。童子豁然領解。且道見箇什麼道理。及至遷化。謂眾曰。吾得天龍一指頭禪。平生用不盡。要會麼。竪起指頭便脫去後來明招獨眼龍問國泰深師叔雲。古人道。俱胝只念三行呪。便得名超一切人。作麼生與他拈卻三行呪。深亦竪起一指頭。招雲。不因今日。爭識得這瓜州客。且道。意作麼生。秘魔平生。只用一杈。打地和尚凡有所問。只打地一下。後被人藏卻他棒。卻問如何是佛。他只張口。亦是一生用不盡。無業雲。祖師觀此土有大乘根器。唯單傳心印。指示迷塗。得之者不揀愚之與智。凡之與聖且多虛不如少實。大丈夫漢。即今直下休歇去。頓息萬緣去。超生死流。逈出常格。縱有眷屬莊嚴。不求自得。無業一生凡有所問。只道莫妄想。所以道。一處透。千處萬處一時透。一機明。千機萬機一時明。如今人總不恁麼。只管恣意情解。不會他古人省要處。他豈不是無機關轉換處。為什麼只用一指頭。須知俱胝到這裡。有深密為人處。要會得省力麼。還他圓明道寒則普天普地寒。熱則普天普地熱。山河大地。通上孤危。萬象森羅。徹下嶮峻什麼處得一指頭禪來。

(Yuanwu continued:) He returned and told the master. Juzhi cut off the boy's finger with a knife. The boy cried out and ran out. Juzhi called him, and the boy turned his head. Juzhi then held up his finger, and the boy suddenly understood. Tell me, what principle did he see? When he passed away, he said to the assembly: 'I got one-finger Chan from Tianlong and used it all my life without exhausting it. Do you want to understand?' He held up a finger and departed. Later Mingzhao the One-Eyed Dragon asked his uncle in the Dharma Guotai Shen: 'The men of old said that Juzhi only recited three lines of mantra and so his name surpassed everyone's. How would you pick up those three lines of mantra and take them away for him?' Shen also held up one finger. Zhao said: 'If not for today, how would I know this traveler from Guazhou?' Tell me, what is the meaning? Mimo used only one fork all his life. Master Dadi, whenever he was asked anything, just struck the ground once. Later someone hid his stick and then asked: 'What is Buddha?' He only opened his mouth. That also was not exhausted in a lifetime. Wuye said: 'The Patriarch saw that this land had capacity for the Great Vehicle, and transmitted only the mind seal to point out the deluded road. Those who obtain it do not choose between fool and wise, ordinary and sage. Besides, much falseness is not as good as little truth. Great man, right now rest straight on the spot, stop all conditions at once, leap beyond the stream of birth and death, and stand far apart from ordinary standards; even if there are dependents and adornments, they come without being sought.' Throughout his life, whenever Wuye was asked anything, he only said: 'Do not delude yourself with thoughts.' So it is said: 'Penetrate at one place and a thousand places, ten thousand places penetrate at once; one mechanism is clear and a thousand mechanisms, ten thousand mechanisms are clear at once.' People today are not at all like this; they only indulge in emotional understanding and do not understand the essential points that the men of old grasped. Is it not that they have no place for the mechanism to turn? Why only one finger? You must know that Juzhi, at this point, had a deep and secret way of helping people. Do you want to understand it with little effort? Give it back to Yuanming: 'When cold, the whole sky and earth are cold; when hot, the whole sky and earth are hot. Mountains, rivers and the great earth connect to the lonely and perilous above; the ten thousand phenomena penetrate the steep and dangerous below.' Where did one-finger Chan come from?

對揚深愛老俱胝(癩兒牽伴。同道方知。不免是一機一境)宇宙空來更有誰(兩箇三箇。更有一箇。也須打殺)

Facing and raising, I deeply love old Juzhi. (A leper leading a companion; only fellow practitioners know; he cannot avoid being one mechanism and one realm.) In all the emptied universe, who else is there? (Two, three; and if there is one more, he too must be struck dead.)

曾向滄溟下浮木(全是這箇。是則是。太孤峻生。破草鞋有什麼用處)

Once he lowered floating wood into the dark sea. (All of it is just this; right it is, but too solitary and steep; what use is a worn-out straw sandal?)

夜濤相共接盲龜(撈天摸地。有什麼了期。接得堪作何用。據令而行。趕向無佛世界。接得闍黎。一箇瞎漢)

On the night waves he joined to receive a blind turtle. (Groping at heaven and feeling at earth, when will it end? What use is what is received? Acting on the command, driving them into a world with no Buddha; he receives you, teacher, a blind fellow.)

雪竇會四六文章。七通八達。凡是誵訛奇特公案。偏愛去頌。對揚深愛老俱胝。宇宙空來更有誰。今時學者。抑揚古人。或賓或主。一問一答。當面提持。有如此為人處。所以道。對揚深愛老俱胝。且道雪竇愛他作什麼。自天地開闢以來。更有誰人。只是老俱胝一箇。若是別人須參雜。唯是俱胝老。只用一指頭。直至老死。時人多邪解道。山河大地也空。人也空。法也空。直饒宇宙一時空來。只是俱胝老一箇。且得沒交涉。曾向滄溟下浮木。如今謂之生死海。眾生在業海之中。頭出頭沒。不明自己。無有出期。俱胝老垂慈接物。於生死海中。用一指頭接人。似下浮木接盲龜相似。令諸眾生得到彼岸。夜濤相共接盲龜。法華經云。如一眼之龜。值浮木孔。無沒溺之患。大善知識接得一箇如龍似虎底漢。教他向有佛世界。互為賓主。無佛世界坐斷要津。接得箇盲龜。堪作何用。

Xuedou knew four-and-six parallel prose and was open and free in every direction; he especially loved to versify koans that were confusing and extraordinary. 'Facing and raising, I deeply love old Juzhi; in all the emptied universe, who else is there?' Students today praise and press down on the men of old, host or guest, one question and one answer, taking hold of it face to face. There is such a way of helping people. So it is said: 'Facing and raising, I deeply love old Juzhi.' Tell me, why does Xuedou love him so? Since the opening of heaven and earth, who else is there? There is only old Juzhi. If it were another, he would be mixed up; only old Juzhi used just one finger until he died of old age. People of the time mostly gave wrong interpretations, saying: mountains, rivers and the great earth are empty, people are empty, dharmas are empty; even if the whole universe became empty at once, only old Juzhi would remain. That has no connection at all. 'Once he lowered floating wood into the dark sea': now this is called the sea of birth and death. Sentient beings are in the sea of karma, heads rising and sinking, not clear about themselves, with no time to get out. Old Juzhi, out of compassion, received beings, using one finger in the sea of birth and death to receive people, like lowering floating wood to receive a blind turtle, enabling all beings to reach the other shore. 'On the night waves he joined to receive a blind turtle': the Lotus Sutra says: 'Like a one-eyed turtle meeting a hole in floating wood, there is no worry of drowning.' A great teacher receives a fellow who is like a dragon or tiger and has him serve as host and guest to each other in a world with a Buddha, and in a world without a Buddha sit cutting off the main ford. What use is a blind turtle that is received?

垂示雲。堆山積嶽。撞牆磕壁。佇思停機。一場苦屈。或有箇漢出來掀翻大海。踢倒須彌。喝散白雲。打破虛空。直下向一機一境。坐斷天下人舌頭。無爾近傍處。且道從上來。是什麼人曾恁麼。試舉看。

Introduction: Piling up mountains and heaping up peaks, striking walls and bumping barriers, pausing to ponder and stopping the mechanism: this is all a painful grievance. Or if a fellow comes out, overturns the great sea, kicks down Mount Sumeru, shouts apart the white clouds and breaks open empty space, straight down in one mechanism and one realm, cutting off the tongues of all the world, there is nowhere for you to come close. Tell me, since ancient times, who has ever been like this? Try citing it.

【二〇】舉。龍牙問翠微。如何是祖師西來意(諸方舊話。也要勘過)微雲。與我過禪板來(用禪板作什麼。洎合放過。噞)牙過禪板與翠微(也是把不住。駕與青龍不解騎。可惜許。當面不承當)。微接得便打(著。打得箇死漢濟甚事。也落在第二頭了也)牙雲。打即任打。要且無祖師西來意(這漢話在第二頭。賊過後張弓)牙又問臨濟。如何是祖師西來意(諸方舊公案。再問將來。不直半文錢)濟雲。與我過蒲團來(曹溪波浪如相似。無限平人被陸沈。一狀領過。一坑埋卻)牙取蒲團過與臨濟(依前把不住。依前不伶俐。依俙越國。髣髴揚州)濟接得便打(著。可惜打這般死漢。一模脫出)牙雲。打即任打。要且無祖師西來意(灼然在鬼窟裡作活計。將謂得便宜。賊過後張弓)。

[Case 20] Cited: Longya asked Cuiwei, 'What is the meaning of the Patriarch's coming from the West?' (An old story from everywhere; it too must be tested.) Wei said, 'Pass me the Chan board.' (What is the Chan board for? Almost let go; ha!) Longya passed the Chan board to Cuiwei. (Also cannot hold it; yoked to a blue dragon and does not know how to ride; a pity; he does not take it up face to face.) Wei took it and struck him. (There! What use is striking a dead fellow? He too falls into the second place.) Longya said, 'Strike if you like, but there is no meaning of the Patriarch's coming from the West.' (This fellow's talk is in the second place; a thief, after he has gone, draws the bow.) Longya also asked Linji, 'What is the meaning of the Patriarch's coming from the West?' (An old koan from everywhere; asked again, it is not worth half a cash.) Ji said, 'Pass me the meditation cushion.' (If the waves of Caoxi are like this, countless ordinary people are sunk without trace; taken in one report, buried in one pit.) Longya took the cushion and passed it to Linji. (As before he cannot hold it; as before not clever; vaguely Yue, dimly Yangzhou.) Ji took it and struck him. (There! A pity to strike such a dead fellow; they come out of one mold.) Longya said, 'Strike if you like, but there is no meaning of the Patriarch's coming from the West.' (Plainly making a living in a ghost cave; he thinks he has gained an advantage; a thief, after he has gone, draws the bow.)

翠巖芝和尚雲。當時如是。今時衲子。皮下還有血麼。溈山喆雲。翠微臨濟。可謂本分宗師。龍牙一等是撥草瞻風。不妨與後人作龜鑑。住院後有僧問。和尚當時還肯二尊宿麼。牙雲。肯即肯。只是無祖師西來意。龍牙瞻前顧後。應病與藥。大溈則不然。待伊問和尚當時還肯二尊宿麼。明不明。劈脊便打。非惟扶竪翠微臨濟。亦不辜負來問。石門聰雲。龍牙無人拶著。猶可。被箇衲子挨著。失卻一隻眼。雪竇雲。臨濟翠微。只解把住不解放開。我當時如作龍牙。待伊索蒲團禪板。拈起劈面便擲。五祖戒雲。和尚得恁麼面長。或雲。祖師土宿臨頭。黃龍新雲。龍牙驅耕夫之牛。奪飢人之食。既明則明矣。因什麼卻無祖師西來意。會麼。棒頭有眼明如日。要識真金火裡看。大凡激揚要妙。提唱宗乘。向第一機下明得。可以坐斷天下人舌頭。儻或躊躇落在第二。這二老漢。雖然打風打雨。驚天動地。要且不曾打著箇明眼漢。古人參禪多少辛苦。立大丈夫志氣。經歷山川。參見尊宿。龍牙先參翠微臨濟。後參德山。遂問學人仗鏌鎁劍。擬取師頭時如何。德山引頸雲。㘞。牙雲。師頭落也。山微笑便休去。次到洞山。洞山問。近離甚處。牙雲。德山來。洞山雲。德山有何言句。牙遂舉前話。洞山雲。他道什麼。牙雲。他無語。洞山雲。莫道無語。且試將德山落底頭呈似老僧看。牙於此有省。遂焚香遙望德山禮拜懺悔。德山聞雲。洞山老漢不識好惡。這漢死來多少時。救得有什麼用處。從他擔老僧頭遶天下走。龍牙根性聰敏。擔一肚皮禪。行腳。直向長安翠微。便問。如何是祖師西來意。微雲。與我過禪板來。牙取禪板與微。微接得便打。牙雲。打即任打。要且無祖師西來意。又問臨濟。如何是祖師西來意。濟雲。與我過蒲團來。牙取蒲團與臨濟。濟接得便打。牙雲。打即任打。要且無祖師西來意。他致箇問端。

Abbot Zhi of Cuiyan said: "That was how it was then. Monks nowadays, is there still blood under your skin?" Zhe of Weishan said: "Cuiwei and Linji can be called masters true to their station. Longya in the same way was a man who parted the grass and looked to the wind, and he can serve later people as a tortoise mirror." After Longya took up his temple, a monk asked: "Master, did you in fact approve of the two venerables then?" Ya said: "Approving is approving, but there was no meaning of the Patriarch's coming from the West." Longya looked ahead and behind, giving medicine according to the illness. Dawei was not so; he would wait for the monk to ask, "Master, did you in fact approve of the two venerables then?" and then say, "Is it clear or not?" and strike him across the spine. This would not merely have propped up Cuiwei and Linji, but would also not have failed the questioner. Cong of Shimen said: "Longya met no one to press him, which was fine; but to be pushed by a monk lost him an eye." Xuedou said: "Linji and Cuiwei only understood how to hold fast and did not understand how to let go. Had I been Longya then, I would have waited for them to ask for the meditation board and rush cushion, picked them up and thrown them straight in their faces." Jie of Wuzu said: "The Master got a face this long." Some say: "The Patriarch's lodging spirit is upon your head." Xin of Huanglong said: "Longya drove off the plowman's ox and snatched the hungry man's food. If it was clear, it was clear; why then was there no meaning of the Patriarch's coming from the West? Do you understand? Behind the stick there are eyes bright as the sun; to know true gold, look for it in the fire." In general, when one stirs up and raises the essential and subtle, and expounds the doctrine of the school, if one is clear under the first principle one can sit and cut off the tongues of all under heaven; but if one hesitates and falls into the second, though these two old men beat the wind and the rain and shook heaven and earth, they never struck a clear-eyed man. How much hardship the ancients endured in studying Chan! They set up the resolve of a great man, traveled through mountains and rivers and called on venerable teachers. Longya first called on Cuiwei and Linji, and afterward on Deshan. He then asked: "If a student, holding the sword Moye, were about to take the Master's head, what then?" Deshan stretched out his neck and said: "Aah!" Ya said: "The Master's head has fallen." Shan smiled slightly and let it go. Next he went to Dongshan. Dongshan asked: "Where have you come from recently?" Ya said: "From Deshan." Dongshan said: "What did Deshan say?" Ya then told the previous exchange. Dongshan said: "What did he say?" Ya said: "He had no words." Dongshan said: "Don't say he had no words. Just try to bring the head that Deshan lost and show it to this old monk." Ya awakened somewhat here. He then burned incense, bowed toward Deshan from afar and repented. Hearing of this, Deshan said: "That old man Dongshan does not know good from bad. This fellow has been dead for how long now; what use is there in saving him? Let him go on carrying this old monk's head around the world." Longya's nature was sharp and quick-witted; carrying a bellyful of Chan, he went on pilgrimage, and went straight to Cuiwei in Chang'an and asked: "What is the meaning of the Patriarch's coming from the West?" Wei said: "Pass me the meditation board." Ya took the meditation board and gave it to Wei. Wei took it and struck him. Ya said: "Strike if you will, but there was no meaning of the Patriarch's coming from the West." He then asked Linji: "What is the meaning of the Patriarch's coming from the West?" Ji said: "Pass me the rush cushion." Ya took the cushion and gave it to Linji. Ji took it and struck him. Ya said: "Strike if you will, but there was no meaning of the Patriarch's coming from the West." He put forward his question in this way.

不妨要見他曲彔木床上老漢。亦要明自己一段大事。可謂言不虛設。機不亂發。出在做工夫處。不見五洩參石頭。先自約曰。若一言相契。即住。不然即去。石頭據座。洩拂袖而出。石頭知是法器。即垂開示。洩不領其旨。告辭而出至門。石頭呼之雲。闍黎。洩回顧。石頭雲。從生至死。只是這箇。回頭轉腦。更莫別求。洩於言下大悟。又麻谷持錫到章敬。遶禪床三匝。振錫一下。卓然而立。敬雲。是是。又到南泉。依前遶床振錫而立。南泉雲。不是不是。此是風力所轉。終成敗壞。谷雲。章敬道是。和尚為什麼道不是。南泉雲。章敬即是。是汝不是。古人也不妨要提持透脫此一件事。如今人才問著。全無些子用工夫處。今日也只是恁麼。明日也只是恁麼。爾若只恁麼盡未來際。也未有了日。須是抖擻精神。始得有少分相應。爾看龍牙發一問道。如何是祖師西來意。翠微雲。與我過禪板來。牙過與微。微接得便打。牙當時取禪板時。豈不知翠微要打他。也不得便道他不會。為什麼卻過禪板與他。且道當機承當得時。合作麼生。他不向活水處用。自去死水裡作活計。一向作主宰。便道打即任打。要且無祖師西來意。又走去河北參臨濟。依前恁麼問。濟雲。與我過蒲團來。牙過與濟。濟接得便打。牙雲。打即任打。要且無祖師西來意。且道二尊宿。又不同法嗣。為什麼答處相似。用處一般。須知古人。一言一句。不亂施為。他後來住院。有僧問雲。和尚當時見二尊宿。是肯他不肯他。牙雲。肯則肯。要且無祖師西來意。爛泥裡有刺。放過與人。已落第二。這老漢把得定。只做得洞下尊宿。若是德山臨濟門下。須知別有生涯。若是山僧則不然。只向他道。肯即未肯。要且無祖師西來意。不見僧問大梅。如何是祖師西來意。梅雲。西來無意。鹽官聞雲。一箇棺材。兩箇死漢。玄沙聞雲。鹽官是作家。雪竇道。

(Yuanwu continued:) It is indeed that he wanted to see the old man on the curved wooden seat, and also to clarify his own great matter. It can be said that his words were not set up idly, and his devices not released at random; it all came out of the place where he applied effort. Have you not seen how Wuxie called on Shitou? He first set the terms himself: "If a single word accords, I will stay; if not, I will leave." Shitou sat firmly in his seat. Xie flicked his sleeves and went out. Shitou knew he was a vessel of the Dharma and called out to give him instruction. Xie did not grasp the point, and took his leave and went out to the gate. Shitou called him: "Reverend!" Xie looked back. Shitou said: "From birth to death, it is only this. Turn your head and turn your brain; there is no need to seek elsewhere." Xie was greatly awakened at these words. Again, Magu carried his staff to Zhangjing, circled the meditation seat three times, shook the staff once, and stood erect. Jing said: "Right, right." He then went to Nanquan and as before circled the seat, shook the staff and stood. Nanquan said: "Wrong, wrong. This is turned by the force of the wind, and in the end will be ruined." Gu said: "Zhangjing said right; why does the Master say wrong?" Nanquan said: "Zhangjing is right; it is you who are wrong." The ancients too wanted to lift up and penetrate this one matter. People nowadays, as soon as they are asked, have no place at all to apply effort. Today it is just like this, tomorrow it is just like this; if you are just like this to the end of all future time, there will still be no day of finishing. You must shake up your spirit before you can have even a small measure of accord. Look at Longya, who raised one question: "What is the meaning of the Patriarch's coming from the West?" Cuiwei said: "Pass me the meditation board." Ya passed it to Wei, and Wei took it and struck him. When Ya took the board, did he not know that Cuiwei wanted to strike him? You cannot simply say he did not understand; why then did he pass him the board? Tell me, when the occasion is taken up, how should it be? He did not use his effort in living water; he went to make a living in dead water. He took charge of it all the time, and said, "Strike if you will, but there was no meaning of the Patriarch's coming from the West." Then he went to Hebei to call on Linji, and asked the same way as before. Ji said: "Pass me the rush cushion." Ya passed it to Ji, and Ji took it and struck him. Ya said: "Strike if you will, but there was no meaning of the Patriarch's coming from the West." Tell me, these two venerables were not Dharma heirs of the same line; why are their answers similar and their uses the same? You should know that the ancients did not act at random in a single word or phrase. Later, when he lived in his temple, a monk asked: "When you met the two venerables then, did you approve of them or not?" Ya said: "Approving is approving, but there was no meaning of the Patriarch's coming from the West." There is a thorn in the mud. Letting it pass to another has already fallen into the second. This old man could hold firm, but could only be a venerable of the Dongshan line. If it were in the school of Deshan or Linji, you must know that there is a different way of life. As for this mountain monk, it would not be so; I would say to him only: "Approving is not yet approving, but there was no meaning of the Patriarch's coming from the West." Have you not seen a monk ask Damei, "What is the meaning of the Patriarch's coming from the West?" Mei said: "The coming from the West has no meaning." Hearing of this, Yanguan said: "One coffin, two dead men." Hearing of it, Xuansha said: "Yanguan is a master." Xuedou said:

三箇也有。只如這僧問祖師西來意。卻向他道西來無意。爾若恁麼會。墮在無事界裡。所以道。須參活句。莫參死句。活句下薦得。永劫不忘。死句下薦得。自救不了。龍牙恁麼道。不妨盡善。古人道相續也大難。他古人一言一句。不亂施為。前後相照。有權有實。有照有用。賓主歷然。互換縱橫。若要辨其親切。龍牙雖不昧宗乘。爭柰落在第二頭。當時二尊宿。索禪板蒲團。牙不可不知他意。是他要用他胸襟裡事。雖然如是。不妨用得太峻。龍牙恁麼問。二老恁麼答。為什麼卻無祖師西來意。到這裡須知別有箇奇特處。雪竇拈出令人看。

(Yuanwu continued:) "There are three." Take this monk who asked about the Patriarch's coming from the West and was told that the coming from the West has no meaning. If you understand it like this, you fall into the realm of nothing-to-do. Therefore it is said: you must study the living phrase and not study the dead phrase. If you grasp it under the living phrase, you will never forget it through endless kalpas; if you grasp it under the dead phrase, you cannot even save yourself. Longya said it like this, which was quite excellent. The ancients said that continuing is very difficult. In every word and phrase the ancients did not act at random; front and back illuminate each other, with expedient and real, with illumination and function, host and guest clearly distinct, exchanging and moving freely. If you wish to distinguish what is truly intimate, though Longya did not obscure the doctrine of the school, how unfortunate that he fell into the second head. The two venerables then asked for the meditation board and the cushion, and Ya could not fail to know their meaning: they wanted him to use what was in his own breast. Even so, it was rather too steep a use. Longya asked in this way, and the two old men answered in this way; why then was there no meaning of the Patriarch's coming from the West? Here you must know there is a remarkable point elsewhere. Xuedou brought it out to show people.

龍牙山裡龍無眼(瞎。謾別人即得。泥裡洗土塊。天下人總知)死水何曾振古風(忽然活時無奈何。累及天下人出頭不得)

In the Longya mountain, the dragon has no eyes (blind. One can deceive others, but this is washing a clod of earth in mud, and everyone under heaven knows it). How could dead water ever stir an ancient wind? (When it suddenly comes alive, there is nothing to be done; it implicates everyone in the world so that they cannot raise their heads.)

禪板蒲團不能用(教阿誰說。爾要禪板蒲團作什麼。莫是分付闍黎麼)

The meditation board and the rush cushion could not be used (who is to say so? What do you want the meditation board and rush cushion for? Is it to hand them over to a reverend?)

只應分付與盧公(也則分付不著。漆桶莫作這般見解)

They should only be handed over to Old Lu (even handing them over does not reach him; black lacquer bucket, do not take this view).

雪竇據欵結案。他雖恁麼頌。且道意在什麼處。甚處是無眼。甚處是死水裡。到這裡須是有變通始得。所以道。澄潭不許蒼龍蟠。死水何曾有獰龍。不見道。死水不藏龍。若是活底龍。須向洪波浩渺白浪滔天處去。此言龍牙走入死水中去。被人打。他卻道打即任打。要且無祖師西來意。招得雪竇道死水何曾振古風。雖然如此。且道。雪竇是扶持伊是減他威光。人多錯會道。為什麼。只應分付與盧公。殊不知。卻是龍牙分付與人。大凡參請。須是向機上辨別。方見他古人相見處。禪板蒲團不能用。翠微雲。與我過禪板來。牙過與他。豈不是死水裡作活計。分明是駕與青龍。只是他不解騎。是不能用也。只應分付與盧公。往往喚作六祖非也。不曾分付與人。若道分付與人要用打人。卻成箇什麼去。昔雪竇自呼為盧公。他題晦跡自貽雲。圖畫當年愛洞庭。波心七十二峰青。而今高臥思前事。添得盧公倚石屏。雪竇要去龍牙頭上行。又恐人錯會。所以別頌要剪人疑解。雪竇復拈雲。

Xuedou concludes the case according to the confession. Though he sang it this way, tell me, where does his intent lie? Where is the lack of eyes, and where is the dead water? Here you must have the capacity for change before you can go on. Therefore it is said: a clear pool does not permit the blue dragon to coil; how could there ever be a fierce dragon in dead water? Have you not heard it said that dead water does not hide a dragon? A living dragon must go to where the great waves are vast and the white surf reaches the sky. These words mean that Longya went into dead water and was struck, yet said, "Strike if you will, but there was no meaning of the Patriarch's coming from the West," which drew Xuedou's remark, "How could dead water ever stir an ancient wind?" Even so, tell me, is Xuedou propping him up or diminishing his glory? Many people misunderstand. Why? "They should only be handed over to Old Lu." They do not realize that it is Longya who handed it over to someone. In general, in calling upon teachers, one must discriminate at the moment of the opportunity, and then one sees the place where the ancients met. "The meditation board and rush cushion could not be used." Cuiwei said: "Pass me the meditation board." Ya passed it to him; is that not making a living in dead water? Clearly it was harnessing a blue dragon but not knowing how to ride it; that is, he could not use it. "They should only be handed over to Old Lu." People often call it the Sixth Patriarch's fault and say he never handed it to anyone. But if you say it was handed to someone to use to strike people, what would it become? In the past Xuedou called himself Old Lu. He inscribed a poem on hiding his traces and bequeathing it to himself: "I used to love the picture of Dongting; seventy-two peaks green in the middle of the waves. Now lying high at ease and thinking of the past, I have added Old Lu leaning on a stone screen." Xuedou wanted to walk over Longya's head, but feared people would misunderstand, and so wrote another verse to cut off people's doubts and understanding. Xuedou then picked up another verse and said:

這老漢。也未得勦絕。復成一頌(灼然。能有幾人知。自知較一半。賴有末後句)盧公付了亦何憑(盡大地討恁麼人也難得。教誰領話)坐倚休將繼祖燈(草裡漢。打入黑山下坐。落在鬼窟裡去也)堪對暮雲歸未合(一箇半箇。舉著即錯。果然出不得)遠山無限碧層層(塞卻爾眼塞卻爾耳。沒溺深坑。更參三十年)。

(Yuanwu continued:) This old man had still not wiped it out, and made another verse (clearly; how many can know it? To know it oneself is already better by half, and it is fortunate there is a last line): Having handed it over to Old Lu, what proof is there? (Search the whole earth, it is hard to find such a person. Who is to receive the word?) Sitting and leaning, do not carry on the ancestor's lamp (a man in the grass; beat him down to sit below the Black Mountain, he has fallen into a ghost cave). Fit to face the evening clouds that have not yet come together (one or half a one; raise it and it is wrong; as expected, he cannot get out). The distant mountains are endlessly green, layer upon layer (stopping up your eyes and stopping up your ears; sunk in the deep pit with no escape, go and study thirty years more).

盧公付了亦何憑。有何憑據。直須向這裡恁麼會去。更莫守株待兔。髑髏前一時打破。無一點事在胸中。放教灑灑落落地。又何必要憑。或坐或倚。不消作佛法道理。所以道。坐倚休將繼祖燈。雪竇一時拈了也。他有箇轉身處。末後自露箇消息。有些子好處道。堪對暮雲歸未合。且道雪竇意在什麼處。暮雲歸欲合未合之時。爾道作麼生。遠山無限碧層層。依舊打入鬼窟裡去。到這裡得失是非。一時坐斷灑灑落落。始較些子。遠山無限碧層層。且道是文殊境界耶。是普賢境界耶。是觀音境界耶。到此且道是什麼人分上事。

"Having handed it over to Old Lu, what proof is there?" What proof or evidence is there? You must simply understand it here in this way, and not guard the stump waiting for a hare. Smash it all at once in front of the skull, with not a single thing left in your breast; let it be free and unburdened. What need is there for proof? Whether sitting or leaning, there is no need to make a Buddha-dharma principle of it. Therefore it is said: "Sitting and leaning, do not carry on the ancestor's lamp." Xuedou picked it all up at once; he has a place to turn the body, and finally reveals a little news of himself, speaking of a good point: "Fit to face the evening clouds that have not yet come together." Tell me, where does Xuedou's meaning lie? At the moment when the evening clouds are about to come together but have not yet, what would you say? "The distant mountains are endlessly green, layer upon layer." As before, he is beaten into the ghost cave. Here, gain and loss, right and wrong, are all cut off at once and become free and unburdened, and only then is it somewhat better. "The distant mountains are endlessly green, layer upon layer." Tell me, is this the realm of Manjushri? Is it the realm of Samantabhadra? Is it the realm of Avalokiteshvara? Here tell me, whose portion is this?

垂示雲。建法幢立宗旨。錦上鋪花。脫籠頭卸角馱。太平時節或若辨得格外句。舉一明三。其或未然。依舊伏聽處分。

Introduction. It is said: to raise the Dharma banner and establish the doctrine is to add flowers to brocade. To slip off the halter and unload the horns is to be at peaceful times. If you can distinguish the phrase beyond the framework, raising one and understanding three, good. If you cannot, then as before you must kneel and listen to the verdict.

【二一】舉。僧問智門。蓮花未出水時如何(鉤在不疑之地。泥裡洗土塊。那裡得這消息來)智門雲。蓮花(一二三四五六七。疑殺天下人)僧雲。出水後如何(莫向鬼窟裡作活計。又恁麼去也)門雲。荷葉(幽州猶自可。最苦是江南。兩頭三面。笑殺天下人)。

[Case 21] Raised: A monk asked Zhimen: "What is it when the lotus has not yet come out of the water?" (The hook is set in a place of no doubt. Washing a clod of earth in mud; where did this news come from?) Zhimen said: "Lotus." (One, two, three, four, five, six, seven; it perplexes everyone under heaven.) The monk said: "What is it after it has come out of the water?" (Do not make a living in the ghost cave; he has gone off like this again.) Men said: "Lotus leaf." (Youzhou is still bearable; the most bitter is Jiangnan. Two ends and three sides, it makes everyone under heaven laugh to death.)

智門若是應機接物。猶較些子。若是截斷眾流。千里萬裡。且道這蓮花。出水與未出水。是一是二。若恁麼見得。許爾有箇入處。雖然如是。若道是一。顢頇佛性儱侗真如。若道是二。心境未忘落在解路上走有什麼歇期。且道古人意作麼生。其實無許多事。所以投子道爾但莫著名言數句。若了諸事自然不著即無許多位次不同。爾攝一切法。一切法攝爾不得。本無得失夢幻如許多名目不可強與他安立名字。誑諕爾諸人得麼。爾諸人問故所以有言。爾若不問。教我向爾道什麼即得。一切事。皆是爾將得來。都不干我事。古人道。欲識佛性義當觀時節因緣。不見雲門舉僧問靈雲雲。佛未出世時如何。雲竪起拂子。僧雲。出世後如何。雲亦竪起拂子。雲門雲。前頭打著。後頭打不著。又云不說出與不出。何處有伊問時節也。古人一問一答。應時應節無許多事。爾若尋言逐句。了無交涉。爾若能言中透得言。意中透得意。機中透得機。放令閑閑地。方見智門答話處。問佛未出世時如何。牛頭未見四祖時如何。斑石內混沌未分時如何。父母未生時如何。雲門道。從古至今。只是一段事。無是無非。無得無失。無生與未生。古人到這裡。放一綫道有出有入。若是未了底人。扶籬摸壁。依草附木。或教他放下。又打入莽莽蕩蕩荒然處去。若是得底人。二六時中。不依倚一物。雖不依倚一物。若露一機一境。作麼生摸索他。這僧問道。蓮花未出水時如何。智門雲。蓮花。便只攔問一答。不妨奇特。諸方皆謂之顛倒語。那裡如此。不見嵒頭道。常貴未開口已前。猶較些子。古人露機處。已是漏逗了也。如今學者。不省古人意。只管去。理論出水與未出水。有什麼交涉。不見僧問智門。如何是般若體。門雲。蚌含明月。僧雲如何是般若用。門雲。兔子懷胎。看他如此對答。天下人討他語脈不得。或有人問夾山道。

If Zhimen had received the monk by responding to the occasion, it would have been somewhat better. If he cut off all streams, it would be a thousand or ten thousand miles away. Tell me, this lotus, out of the water and not yet out of the water, is it one or two? If you see it in this way, you may be allowed to have an entry. Even so, if you say it is one, it is vague Buddha-nature and muddled true suchness; if you say it is two, you have not forgotten mind and objects and fall onto the path of interpretation; when will you ever rest? Tell me, what was the ancients' meaning? In truth there are not so many things. Therefore Touzi said: "Just do not attach to names and phrases. If you understand all things, naturally you do not attach, and there are not so many different ranks. You gather in all dharmas, and all dharmas cannot gather you. Originally there is no gain or loss, dream and illusion; names like these cannot be forced on him by establishing a name. Will you be deceived by this? It is because you ask that there are words; if you do not ask, what would you have me say to you? Everything is what you have brought; none of it has to do with me." The ancients said: "If you wish to know the meaning of Buddha-nature, observe the times and conditions." Have you not seen Yunmen raise the question a monk asked Lingyun: "What is it before the Buddha appeared in the world?" Yun held up his whisk. The monk said: "What is it after he appeared in the world?" Yun again held up his whisk. Yunmen said: "The front strikes, the back does not strike." He also said: "Don't say whether it came out or did not; where is there a time for him to ask?" The ancients' question and answer each fit the time and moment; there are not so many things. If you chase after words and phrases, you have no connection at all. If you can penetrate words within words, penetrate meaning within meaning, penetrate the device within the device, and let it go leisurely, then you see where Zhimen answered. "What is it before the Buddha appeared in the world?" is like "What is it before Niutou met the Fourth Patriarch?" or "What is it when chaos in the mottled stone is not yet divided?" or "What is it before your parents were born?" Yunmen said: "From ancient times until now, there is only one matter, without right or wrong, without gain or loss, without birth or non-birth." Here the ancients let down a thread of the path saying there is going out and coming in. For those who have not yet understood, they grope along fences and cling to walls, depending on grass and attaching to trees; or if told to put it down, they again fall into a wild, empty, desolate place. For one who has attained, in all twelve periods of the day he does not rely on a single thing. Though he does not rely on a single thing, if he reveals a single device or realm, how can one grope for him? This monk asked: "What is it when the lotus has not yet come out of the water?" Zhimen said: "Lotus." This is a single answer simply blocking the question, which is quite remarkable. All quarters call it topsy-turvy talk, but how could it be so? Have you not heard Yantou say: "Always value the time before opening the mouth, which is somewhat better"? The place where the ancients reveal the device has already leaked. Now students do not understand the ancients' meaning and only go on to debate whether it has come out of the water or not; what does that have to do with anything? Have you not seen a monk ask Zhimen: "What is the substance of prajna?" Men said: "The clam holds the bright moon." The monk said: "What is the function of prajna?" Men said: "The hare is pregnant." Look at his answer; people under heaven cannot find his line of thought. If someone were to ask Jiashan:

蓮花未出水時如何。只對他道。露柱燈籠。且道與蓮花是同是別。出水後如何。對他道。杖頭挑日月。腳下太泥深。爾且道是不是。且莫錯認定盤星。雪竇忒殺慈悲。打破人情解。所以頌出。

(Yuanwu continued:) "What is it when the lotus has not yet come out of the water?" he would only say to him: "Pillars and lanterns." Tell me, is this the same as the lotus or different? "What is it after it has come out of the water?" He would say to him: "The staff carries the sun and moon; the mud under the feet is deep." Tell me, is that right or not? Just do not mistake the fixed star of the scale. Xuedou was too compassionate and broke through people's affective understanding, and therefore made a verse.

蓮花荷葉報君知(老婆心切。見成公案。文彩已彰)出水何如未出時(泥裡洗土塊。分開也好。不可儱侗去也)

The lotus and lotus leaf, I tell you (grandmotherly heart so earnest; a ready-made case, the literary color is already manifest). What is it, out of the water and not yet out? (Washing a clod of earth in mud; separating them is also fine; one must not be vague about it.)

江北江南問王老(主人公在什麼處。問王老師作什麼。爾自踏破草鞋)

North of the river and south of the river, ask Old Wang (where is the master? What is the point of asking Teacher Wang? Wear out your own straw sandals).

一狐疑了一狐疑(一坑埋卻。自是爾疑。不免疑情未息。打雲。會麼)

One fox doubt ends, another fox doubt begins (buried in one pit; it is your own doubt, and you cannot avoid the feelings of doubt not yet ending. Strike. Do you understand?)

智門本是浙人。得得入川參香林。既徹。卻回住隋州智門。雪竇是他的子。見得好窮玄極妙。直道蓮花荷葉報君知。出水何如未出時。這裡要人直下便會。山僧道。未出水時如何。露柱燈籠。出水後如何。杖頭挑日月。腳下太泥深。爾且莫錯認定盤星。如今人咬人言句者。有甚麼限。爾且道出水時是什麼時節。未出水時是什麼時節。若向這裡見得。許爾親見智門。雪竇道。爾若不見。江北江南問王老。雪竇意道。爾只管去江北江南。問尊宿出水與未出水。江南添得兩句。江北添得兩句。一重。添一重。展轉生疑。且道何時得不疑去。如野狐多疑。氷凌上行。以聽水聲。若不鳴方可過河。參學人若一狐疑了一狐疑。幾時得平穩去。

Zhimen was originally a man of Zhejiang. He went with great effort into Sichuan to call on Xianglin, and after he had penetrated it, returned and lived at Zhimen in Suizhou. Xuedou was his heir, and saw so well into the exhaustively profound and wondrous, and said directly: "The lotus and lotus leaf, I tell you. What is it, out of the water and not yet out?" Here he wants people to understand directly. This mountain monk says: "What is it before it comes out of the water?" Pillars and lanterns. "What is it after it comes out of the water?" The staff carries the sun and moon; the mud under the feet is deep. Just do not mistake the fixed star of the scale. People today who bite at others' words and phrases, what limit is there? Tell me, what time is it when it comes out of the water? What time is it when it has not come out? If you see it here, you are allowed to see Zhimen in person. Xuedou says: "If you do not see it, north of the river and south of the river ask Old Wang." Xuedou's meaning is: you only go on north of the river and south of the river, asking venerable teachers whether it has come out of the water or not; south of the river adds two phrases, north of the river adds two phrases; one layer, adding another layer, turning round and round and breeding doubt. Tell me, when will you reach a state without doubt? Like the wild fox, full of doubt, walking on the ice and listening to the sound of the water; only if it does not ring can it cross the river. If a student goes from one fox doubt to another fox doubt, when will he ever reach calm?

垂示雲。大方無外細若隣虛。擒縱非他。卷舒在我。必欲解粘去縛。直須削跡吞聲。人人坐斷要津。箇箇壁立千仞。且道是什麼人境界。試舉看。

Introduction. It is said: the great square has no outside and the fine is like a neighbor of empty space. Seizing and releasing are not up to others, and rolling up and spreading out lie with me. If you truly wish to untie the sticking and remove the bonds, you must erase your tracks and swallow your voice. Each person sits and cuts off the key crossing; each stands like a wall a thousand fathoms high. Tell me, whose realm is this? Try to raise it and see.

【二二】舉雪峰示眾雲。南山有一條鼈鼻蛇(見怪不怪。其怪自壞。大小大怪事。不妨令人疑著)汝等諸人。切須好看(㘞。一場漏逗)長慶雲。今日堂中。大有人喪身失命(普州人送賊。以己方人)僧舉似玄沙(同坑無異土。奴見婢殷勤。同病相憐)玄沙雲。須是稜兄始得。雖然如此。我即不恁麼(不免作野狐精見解。是什麼消息。毒氣傷人)僧雲。和尚作麼生(也好拶著這老漢)玄沙雲。用南山作什麼(釣魚船上謝三郎。只這野狐精。猶較些子。喪身失命也不知)雲門以拄杖。攛向雪峰面前。作怕勢(怕他作什麼。一子親得。一等是弄精魂。諸人試辨看)。

[Case 22] Raised: Xuefeng instructed the assembly: "On South Mountain there is a turtle-nosed snake (seeing the strange and not finding it strange, the strangeness destroys itself; what a great strange matter, it cannot but make people doubt). All of you, you must look at it carefully (aah! One whole leak)." Changqing said: "Today in the hall there are many who will lose their bodies and lives (people of Puzhou escort a thief, judging others by themselves)." A monk reported this to Xuansha (in the same pit there is no different earth; the slave sees the maid's attentiveness; those with the same illness pity each other). Xuansha said: "It must be Brother Leng who can do it. Even so, I would not do so (he cannot avoid the view of a wild fox spirit; what news is this? The poisonous air hurts people)." The monk said: "How would the Master do it?" (It is good to press this old man.) Xuansha said: "What would I do with South Mountain?" (On the fishing boat, thanks to Third Master Xie. Even this wild fox spirit is somewhat better; he loses body and life and does not even know it.) Yunmen threw his staff in front of Xuefeng and made a gesture of fear (what is there to fear? One son intimately attained it; both are playing with spirits, you all try to discern it).

爾若平展一任平展。爾若打破一任打破。雪峰與巖頭欽山同行。凡三到投子九上洞山。後參德山。方打破漆桶。一日率巖頭訪欽山。至鰲山店上阻雪。巖頭每日只是打睡。雪峰一向坐禪。巖頭喝雲。噇眠去。每日床上。恰似七村裡土地相似。他時後日。魔魅人家男女去在。峰自點胸雲。某甲這裡未穩在。不敢自瞞。頭雲。我將謂爾已後。向孤峰頂上。盤結草菴。播揚大教。猶作這箇語話。峰雲。某甲實未穩在。頭雲。爾若實如此。據爾見處。一一通來。是處我與爾證明。不是處與爾剗卻。峰遂舉見鹽官上堂舉色空義。得箇入處。頭雲。此去三十年。切忌舉著。峰又舉。見洞山過水頌。得箇入處。頭雲。若與麼自救不了。後到德山。問從上宗乘中事。學人還有分也無。山打一棒。道什麼。我當時如桶底脫相似。頭遂喝雲。爾不聞道。從門入者。不是家珍。峰雲。他後如何即是。頭雲。他日若欲播揚大教。一一從自己胸襟流出將來。與我蓋天蓋地去。峰於言下大悟。便禮拜。起來連聲叫雲。今日始是鰲山成道。今日始是鰲山成道。後回閩中住象骨山。自貽作頌雲。人生倏忽暫須臾。浮世那能得久居。出嶺才登三十二。入閩早是四旬餘。他非不用頻頻舉。已過應須旋旋除。奉報滿朝朱紫貴。閻王不怕佩金魚。凡上堂示眾雲。一一蓋天蓋地。更不說玄說妙。亦不說心說性。突然獨露。如大火聚。近之則燎卻面門。似太阿劍。擬之則喪身失命。若也佇思停機。則沒干涉。只如百丈問黃檗。甚處去來。檗雲。大雄山下採菌去來。丈雲。還見大蟲麼。檗便作虎聲。丈便拈斧作斫勢。檗遂打百丈一摑。丈吟吟而。笑便歸陞座謂眾雲。大雄山有一大蟲。汝等諸人。切須好看。老僧今日。親遭一口趙州凡見僧便問曾到此間麼。雲曾到。或雲不曾到。州總雲吃茶去。院主雲。和尚尋常問僧。曾到與不曾到。總道吃茶去。意旨如何。

If you lay it out flat, let it lie flat. If you smash it, let it be smashed. Xuefeng traveled with Yantou and Qinshan. He went three times to Touzi and nine times to Dongshan. Later he visited Deshan, and only then did he break through the lacquer bucket. One day he led Yantou to visit Qinshan. When they reached the inn at Mount Ao, they were held up by snow. Yantou just slept every day, while Xuefeng did nothing but sit in meditation. Yantou shouted: "Go sleep! Every day on your bed you are like the earth god of a seven-village shrine. Some day you will bewitch the men and women of other people's households." Xuefeng pointed to his own chest and said: "I am not yet at peace right here. I dare not deceive myself." Yantou said: "I thought that afterward you would go to the top of a lone peak, build a grass hut, and spread the great teaching, and you still talk like this." Xuefeng said: "I truly am not at peace." Yantou said: "If it is truly so, then tell me, one by one, what you have seen. Where it is right, I will confirm it for you; where it is wrong, I will cut it away for you." Xuefeng then told how, on seeing Yanguan give a talk on the meaning of form and emptiness, he had found an entrance. Yantou said: "For the next thirty years, be careful never to mention it." Xuefeng went on to tell how, on seeing Dongshan's verse on crossing the water, he had found an entrance. Yantou said: "If you save yourself like this, you will not be able to finish." Afterward he went to Deshan and asked: "In the school's affairs from the past, do students have a share or not?" Deshan struck him with a staff and said: "What did you say?" Xuefeng said: "At that moment it was like the bottom falling out of a bucket." Yantou then shouted: "Have you not heard it said: 'What comes in through the gate is not the family treasure'?" Xuefeng said: "Then what should I do afterward?" Yantou said: "If some day you want to spread the great teaching, let every bit of it flow out from your own breast, and cover heaven and earth with me." At these words Xuefeng was greatly awakened, and immediately bowed. Rising, he cried out again and again: "Today at last Mount Ao has attained the Way! Today at last Mount Ao has attained the Way!" Later he returned to Fujian and lived on Elephant Bone Mountain. He wrote a verse for himself that said: "Human life is a fleeting moment. How can one stay long in this floating world? Leaving the pass I had just reached thirty-two; entering Min I was already past forty. It is not that he does not use it, bringing it up again and again; what has passed must be cleared away bit by bit. I report to all the purple- and vermilion-robed nobles in court: King Yama is not afraid of golden fish ornaments." Whenever he gave a talk to the assembly, every word covered heaven and earth. He did not speak of the mysterious or the wondrous, nor of mind or nature. It stood suddenly alone, like a mass of great fire: approach it and it scorches your face; it is like the Taie sword: aim at it and you lose your body and life. If you stop to think and halt the moment, you have nothing to do with it. Take for example Baizhang asking Huangbo: "Where have you been?" Huangbo said: "I went to gather mushrooms at the foot of Daxiong Mountain." Baizhang said: "Did you see a tiger?" Huangbo then roared like a tiger. Baizhang picked up an axe and made as if to chop him. Huangbo slapped Baizhang. Baizhang laughed heartily, returned and ascended the seat, and said to the assembly: "On Daxiong Mountain there is a tiger. All of you must watch out. This old monk today personally got bitten." Whenever Zhaozhou saw a monk, he would ask: "Have you been here before?" If the monk said yes, or said no, Zhaozhou always said: "Go have some tea." The temple steward said: "Master, you usually ask monks whether they have been here before, and whether they say yes or no you always say 'Go have some tea.' What is the meaning of that?"

州雲。院主。主應諾州雲。吃茶去。紫胡門下立一牌。牌上書云。紫胡有一狗。上取人頭。中取人腰。下取人腳。擬議則喪身失命。或新到才相看。師便喝雲。看狗。僧才回首。師便歸方丈。正如雪峰道。南山有一條鼈鼻蛇。汝等諸人切須好看。正當恁麼時。爾作麼生祇對。不躡前蹤。試請道看。到這裡也須是會格外句始得。一切公案語言。舉得將來。便知落處。看他恁麼示眾。且不與爾說行說解。還將情識測度得麼。是他家兒孫。自然道得恰好。所以古人道。承言須會宗。勿自立規矩。言須有格外。句須要透關。若是語不離。窠窟。墮在毒海中也。雪峰恁麼示眾。可謂無味之談。塞斷人口。長慶玄沙。皆是他家屋裡人。方會他恁麼說話。只如雪峰道南山有一條鼈鼻蛇。諸人還知落處麼。到這裡須是具通方眼始得。不見真淨有頌雲。打鼓弄琵琶。相逢兩會家。雲門能唱和。長慶解隨邪。古曲無音韻。南山鼈鼻蛇。何人知此意。端的是玄沙。只如長慶恁麼祇對。且道意作麼生。到這裡如擊石火。似閃電光。方可搆得。若有纖毫去不盡。便搆他底不得。可惜許。人多向長慶言下生情解。道堂中才有聞處。便是喪身失命。有者道。元無一星事。平白地上說這般話疑人。人聞他道南山有一條鼈鼻蛇爾便疑著。若恁麼會。且得沒交涉。只去他言語上作活計。既不恁麼會。又作麼生會。後來有僧舉似玄沙。玄沙雲。須是稜兄始得。雖然如是。我即不恁麼。僧雲。和尚又作麼生。沙雲。用南山作什麼。但看玄沙語中便有出身處。便雲。用南山作什麼。若不是玄沙。也大難酬對。只如他恁麼道南山有一條鼈鼻蛇。且道在什麼處。到這裡須是向上人方會恁麼說話。古人道。釣魚船上謝三郎。不愛南山鼈鼻蛇。卻到雲門。以拄杖攛向雪峰面前作怕勢。雲門有弄蛇手腳。不犯鋒鋩。明頭也打著。暗頭也打著。他尋常為人。

(Yuanwu continues:) Zhaozhou said: "Steward!" The steward answered. Zhaozhou said: "Go have some tea." Outside Zihu's gate a sign was set up, and on the sign was written: "Zihu has a dog. Above it takes a man's head, in the middle it takes his waist, below it takes his feet. If you hesitate, you lose your body and life." When a newly arrived monk came to meet him, the master would shout: "Watch the dog!" As soon as the monk turned his head, the master went back to his abbot's room. It is just like Xuefeng saying: "On South Mountain there is a turtle-nosed snake. All of you must watch out for it." Just at such a time, how will you answer? Do not follow in the footsteps of others. Please say it. Here you must understand the words outside the pattern before you can go. All the public cases and sayings, once brought up, show where they land. Look at how he taught the assembly like this. Not to speak of explaining or interpreting for you, can it be measured by feelings and consciousness? Only the children and grandchildren of his house can speak just right. So the ancients said: "In receiving words, one must grasp the source; do not set up your own rules. Words must have a meaning beyond the pattern; phrases must break through the barrier." If your speech does not leave the nest and den, you fall into the sea of poison. Xuefeng's teaching of the assembly like this can be called tasteless talk that stops up people's mouths. Changqing and Xuansha were both people of his own house and so could understand his way of speaking. Take Xuefeng's saying that on South Mountain there is a turtle-nosed snake: do you all know where it lands? Here you must have an eye that penetrates in all directions. Have you not seen Zhenjing's verse, which says: "Beating the drum and playing the lute, two masters meet. Yunmen can sing in harmony, Changqing can follow the deviation. The ancient tune has no rhythm; the turtle-nosed snake of South Mountain, who knows this meaning? Truly it is Xuansha." Now, Changqing answered like this; what is his meaning? Here it is like a spark from striking stone, like a flash of lightning, and only then can you grasp it. If even a hair's breadth remains uncleared, you cannot grasp it. What a pity! Many people generate emotional understanding at Changqing's words, saying that as soon as there is a place of hearing within the hall, one has lost body and life. Some say: "Originally there was not a speck of matter. He talks like this out of nothing to puzzle people. When people hear him say there is a turtle-nosed snake on South Mountain, you doubt it." If you understand it like this, you have nothing to do with it; you are just making a living on his words. If you do not understand it like this, how do you understand it? Later a monk told this to Xuansha. Xuansha said: "It had to be Brother Leng. Even so, I would not do it like that." The monk said: "Then how would you do it, Master?" Xuansha said: "What do you want South Mountain for?" Just look at Xuansha's words, which have a way out in them: "What do you want South Mountain for?" If it were not Xuansha, it would be very hard to respond. Now, when he says there is a turtle-nosed snake on South Mountain, where is it? Here only a person of the highest level can speak like this. An ancient said: "On the fishing boat, Xie the Third does not love the turtle-nosed snake of South Mountain." Then he went to Yunmen, who thrust his staff in front of Xuefeng and acted as if frightened. Yunmen has the skill of a snake handler; he does not touch the blade's edge, and whether it is bright side or dark side, he strikes both. In his everyday teaching of people,

如舞太阿劍相似。有時飛向人眉毛眼睫上。有時飛向三千里外取人頭。雲門攛拄杖作怕勢。且不是弄精魂。他莫也是喪身失命麼。作家宗師。終不去一言一句上作活計。雪竇只為愛雲門契證得雪峰意。所以頌出。

(Yuanwu continues:) he is like one brandishing the Taie sword: at times it flies at the brows and eyelashes of people, and at times it flies three thousand li away to take a man's head. When Yunmen thrust his staff and acted frightened, he was not playing with spirits. Might he not also have lost his body and life? A master of the craft never makes a living on one word or one phrase. Xuedou, just because he loved Yunmen's agreement with and confirmation of Xuefeng's meaning, composed this verse.

象骨巖高人不到(千箇萬箇摸索不著。非公境界)到者須是弄蛇手(是精識精是賊識賊。成群作隊作什麼。也須是同火始得)

Elephant Bone Cliff is high and no one reaches it (thousands and tens of thousands grope and cannot find it; it is not your realm). Those who reach it must be snake handlers (the clever recognize the clever, and thieves recognize thieves. What is the use of banding together in groups? One must be from the same fire as well).

稜師備師不柰何(一狀領過。放過一著)

Master Leng and Master Bei could do nothing about it (one charge handles it all; he lets one move pass).

喪身失命有多少(罪不重科。帶累平人)

How many have lost body and life! (The crime is not punished twice; it drags in ordinary people.)

韶陽知(猶較些子。這老漢只具一隻眼。老漢不免作伎倆)重撥草(落草漢有什麼用處。果然在什麼處。便打)

Shaoyang knew (still somewhat better. This old man has only one eye. The old man cannot avoid performing tricks) and again parted the grass (what use is a man who has fallen into the weeds? Where is he really? Strike him).

南北東西無處討(有麼有麼。闍黎眼瞎)

North, south, east and west, nowhere to be found (Is there? Is there? Monk, you are blind).

忽然突出拄杖頭(看高著眼。便打)拋對雪峰大張口(自作自受。吞卻千箇萬箇濟什麼事。天下人摸索不著)

Suddenly the tip of the staff darts out (look with high eyes. Strike him), thrown at Xuefeng with a wide-open mouth (you make it, you suffer it. What good is swallowing thousands and tens of thousands? No one in the world can grope for it).

大張口兮同閃電(兩重公案。果然。賴有末後句)

The mouth opens wide, like lightning (two layers of public case. Indeed. Fortunately there is the final line).

剔起眉毛還不見(蹉過了也。五湖四海。覓恁麼人也難得。如今在什麼處)

Raising the eyebrows, still he does not see it (you missed it. In all the lakes and seas it would be hard to find such a person. Where is he now?)

如今藏在乳峰前(向什麼處去也。大小雪竇也作這去就。山僧今日。也遭一口)

Now it is hidden in front of Rufeng (where has it gone? Great Xuedou also behaves like this. This mountain monk today also got bitten).

來者一一看方便(瞎。莫向腳跟下看。看取上座腳跟下。著一箭了也)

Each who comes, look at the skillful means (blind. Do not look beneath your feet. Look beneath the feet of the Venerable; it has been hit by an arrow).

師高聲喝雲。看腳下(賊過後張弓。第二頭第三頭。重言不當吃)

The master shouted loudly: "Watch your step!" (A thief draws his bow after the fact. The second and third heads: a repeated word is not worth swallowing.)

象骨巖高人不到。到者須是弄蛇手。雪峰山下有象骨巖。雪峰機鋒高峻。罕有人到他處。雪竇是他屋裡人。毛羽相似。同聲相應。同氣相求。也須是通方作者共相證明。只這鼈鼻蛇。也不妨難弄。須是解弄始得。若不解弄反被蛇傷。五祖先師道。此鼈鼻蛇。須是有不傷犯手腳底機。於他七寸上。一揑揑住。便與老僧把手共行。長慶玄沙。有這般手腳。雪竇道。稜師備師不柰何。人多道長慶玄沙不柰何。所以雪竇獨美雲門。且得沒交涉。殊不知三人中。機無得失。只是有親疎。且問諸人。什麼處。是稜師備師不柰何處。喪身失命有多少。此頌長慶道今日堂中。大有人喪身失命。到這裡。須是有弄蛇手。子細始得。雪竇出他雲門。所以一時撥卻。獨存雲門一箇。道韶陽知。重撥草。蓋為雲門知他雪峰道南山有一條鼈鼻蛇落處。所以重撥草。雪竇頌到這裡。更有妙處雲。南北東西無處討。爾道在什麼處。忽然突出拄杖頭。元來只在這裡。爾不可便向拄杖頭上作活計去也。雲門以拄杖攛向雪峰面前作怕勢。雲門便以拄杖作鼈鼻蛇用。有時卻雲。拄杖子化為龍。吞卻乾坤了也。山河大地甚處得來。只是一條拄杖子。有時作龍。有時作蛇。為什麼如此。到這裡方知。古人道心隨萬境轉。轉處實能幽。頌道。拋對雪峰大張口。大張口兮同閃電。雪竇有餘才。拈出雲門毒蛇雲。只這大張口兮同於閃電相似。爾若擬議。則喪身失命。剔起眉毛還不見。向什麼處去也。雪竇頌了。須去活處為人。將雪峰蛇自拈自弄。不妨殺活臨時。要見麼。雲如今藏在乳峰前。乳峰乃雪竇山名也。雪竇有頌雲。石總四顧滄溟窄。寥寥不許白雲白。長慶玄沙雲門。雖弄得了不見。卻雲。如今藏在乳峰前。來者一一看方便。雪竇猶涉廉纖在。不言便用。卻高聲喝雲。看腳下。從上來有多少人拈弄。且道還曾傷著人。不曾傷著人師便打。

"Elephant Bone Cliff is high and no one reaches it; those who reach it must be snake handlers." Below Xuefeng Mountain there is Elephant Bone Cliff. Xuefeng's sharpness was lofty and steep, and rarely did anyone reach his place. Xuedou was a man of his house, with feathers alike: those of the same voice respond, and those of the same qi seek each other. One needs a master of the craft with eyes open in every direction to confirm it together. This turtle-nosed snake alone is quite hard to handle; one must know how to handle it. If you do not know how to handle it, you will be bitten by the snake instead. My late teacher Wuzu said: "This turtle-nosed snake requires an opportunity that does not harm the hands and feet. If you pinch it right at its seven-inch point in a single pinch, then you may walk hand in hand with this old monk." Changqing and Xuansha had this kind of skill. Xuedou said: "Master Leng and Master Bei could do nothing about it." Many people say that Changqing and Xuansha could do nothing about it, and so that Xuedou singled out Yunmen for praise, but that has nothing to do with it. They hardly know that among the three there is no gain or loss in the opportunity; there is only closeness and distance. Let me ask you all: where is the place in which Master Leng and Master Bei could do nothing about it? "How many have lost body and life!" This verse refers to Changqing saying that today in the hall there are many who have lost body and life. Here one must have a snake handler, and be careful, before one can proceed. Xuedou brought out Yunmen and so swept the others aside all at once, leaving Yunmen alone, saying "Shaoyang knew, and again parted the grass." It is because Yunmen knew where Xuefeng's saying that there is a turtle-nosed snake on South Mountain landed that he again parted the grass. Xuedou's verse has a further wonder here: "North, south, east and west, nowhere to be found." Where is it, you say? "Suddenly the tip of the staff darts out." So it turns out to be right here. You must not make a living on the tip of the staff. Yunmen thrust his staff in front of Xuefeng and acted frightened; Yunmen used the staff as the turtle-nosed snake. At other times he said: "The staff transforms into a dragon and swallows up heaven and earth; where do mountains, rivers and the great earth come from?" It is only one staff. Sometimes it is a dragon and sometimes a snake. Why is that? Here one finally knows why. The ancients said: "The mind turns with ten thousand circumstances; at the turning point it is truly profound." The verse says: "Thrown at Xuefeng with a wide-open mouth. The mouth opens wide, like lightning." Xuedou had talent to spare and brought out Yunmen's poisonous snake: this wide-open mouth is just like lightning. If you hesitate, you lose body and life. "Raising the eyebrows, still he does not see it." Where has it gone? After Xuedou finished the verse, he had to go to the living place to help people, taking Xuefeng's snake and picking it up and playing with it himself, with killing and giving life as the moment requires. Do you want to see it? He says: "Now it is hidden in front of Rufeng." Rufeng is the name of Xuedou's mountain. Xuedou has a verse that says: "Shi Zong looks around and the vast sea is narrow; vast and empty, it does not allow white clouds to be white." Changqing, Xuansha and Yunmen, although they had handled it, did not see it; yet he says: "Now it is hidden in front of Rufeng; each who comes, look at the skillful means." Xuedou still has some fine detail in this; without saying it, he uses it, and then shouts loudly: "Watch your step!" From the past, how many people have picked it up and played with it? Tell me, has it ever hurt anyone, or has it never hurt anyone? The master then struck.

垂示雲。玉將火試。金將石試。劍將毛試。水將杖試。至於衲僧門下。一言一句。一機一境。一齣一入。一挨一拶。要見深淺。要見向背。且道將什麼。試請舉看。

Introduction: Jade is tested with fire, gold is tested with stone, a sword is tested with a hair, and water is tested with a staff. At the gate of a patched-robe monk, each word and phrase, each opportunity and circumstance, each going out and coming in, each push and press, is to see the depth and to see the direction of the back and front. Now, with what will you test it? Please bring it up.

【二三】舉。保福長慶遊山次(這兩箇落草漢)福以手指雲。只這裡便是妙峰頂(平地上起骨堆。切忌道著。掘地深埋)慶雲。是則是。可惜許(若不是鐵眼銅睛幾被惑了。同病相憐。兩箇一坑埋卻)雪竇著語云。今日共這漢遊山。圖箇什麼(不妨減人斤兩。猶較些子。傍人按劍)復雲。百千年後不道無。只是少(少賣弄。也是雲居羅漢)後舉似鏡清(有好有惡)清雲。若不是孫公。便見髑髏遍野(同道者方知。大地茫茫愁殺人。奴見婢慇懃。設使臨濟德山出來。也須吃棒)。

[Case 23] Case: Baofu and Changqing were walking in the mountains (these two men who have fallen into the weeds). Baofu pointed with his hand and said: "Right here is the peak of Wondrous Peak" (raising a mound of bones on flat ground; be careful not to speak of it, dig deep and bury it). Changqing said: "Yes, it is, but what a pity!" (If he did not have iron eyes and bronze pupils, he would almost have been fooled. Those with the same disease pity each other; the two are buried in one pit.) Xuedou added a comment: "Walking in the mountains today with this fellow, what for?" (It does not hurt to reduce a man's weight; still somewhat better. A bystander grips his sword.) He added: "A hundred or a thousand years from now, I will not say there is none, only that there are few" (few who show off: also the Arhat of Yunju). Later this was reported to Jingqing. Qing said: "If it were not for Master Sun, one would see skulls spread across the fields" (only those of the same way know. The great earth is vast and kills with sorrow. A servant sees a maid and is attentive. Even if Linji and Deshan came out, they too would have to eat the staff).

保福長慶鏡清。總承嗣雪峰。他三人同得同證。同見同聞。同拈同用。一齣一入。遞相挨拶。蓋為他是同條生底人。舉著便知落處。在雪峰會裡。居常問答。只是他三人。古人行住坐臥。以此道為念。所以舉著便知落處。一日遊山次。保福以手指雲。只這裡便是妙峰頂。如今禪和子。恁麼問著。便只口似匾簷。賴值問著長慶。爾道保福恁麼道。圖箇什麼。古人如此。要驗他有眼無眼。是他家裡人。自然知他落處。便對他道。是即是可惜許。且道長慶恁麼道。意旨如何。不可一向恁麼去也。似則似。罕有等閑無一星事。賴是長慶識破他。雪竇著語云。今日共這漢遊山。圖箇什麼。且道落在什麼處。復雲。百千年後不道無。只是少。雪竇解點胸正似黃檗道不道無禪。只是無師。雪竇恁麼道。也不妨險峻。若不是同聲相應。爭得如此孤危奇怪。此謂之著語。落在兩邊。雖落在兩邊。卻不住兩邊。後舉似鏡清。清雲。若不是孫公便見髑髏遍野孫公乃長慶俗姓也。不見僧問趙州。如何是妙峰孤頂。州雲。老僧不答爾這話。僧雲。為什麼不答這話。州雲。我若答爾。恐落在平地上教中說妙峰孤頂。德雲比丘。從來不下山。善財去參。七日不逢。一日卻在別峰相見。及乎見了。卻與他說一念三世。一切諸佛。智慧光明。普見法門。德雲既不下山。因什麼卻在別峰相見。若道他下山。教中道。德雲比丘從來不曾下山。常在妙峰孤頂到這裡。德雲與善財。的的在那裡。自後李長者打葛藤。打得好。道妙峰孤頂。是一味平等法門。一一皆真。一一皆全。向無得無失。無是無非處獨露。所以善財不見。到稱性處。如眼不自見。耳不自聞。指不自觸。如刀不自割。火不自燒。水不自洗。到這裡。教中大有老婆相為處。所以放一線道。於第二義門。立賓立主。立機境立問答。所以道。諸佛不出世。亦無有涅槃。方便度眾生。

Baofu, Changqing and Jingqing all inherited from Xuefeng. These three attained together, confirmed together, saw and heard together, and picked up and used it together. In each going out and coming in, they pressed and pushed one another in turn, because they were people born of the same branch; when it was brought up they knew where it landed. In Xuefeng's assembly, the ordinary questions and answers were only among these three. The ancients kept this Way in mind in walking, standing, sitting and lying down, and so, as soon as it was mentioned, they knew where it landed. One day while walking in the mountains, Baofu pointed with his hand and said: "Right here is the peak of Wondrous Peak." If today's Chan students were asked like this, their mouths would just be like flat baskets. Fortunately he asked Changqing. Tell me, what was Baofu after in saying this? The ancients were like this: they wanted to test whether someone had eyes or not. If he was a person of the household, he naturally knew where it landed, and so Changqing said to him: "Yes, it is, but what a pity!" Now, what is the meaning of Changqing saying this? You must not just go on like this. It seems so but it is not; rarely is there an ordinary time with not a speck of matter. Fortunately Changqing saw through him. Xuedou added a comment: "Walking in the mountains today with this fellow, what for?" Tell me, where did it land? He added: "A hundred or a thousand years from now, I will not say there is none, only that there are few." Xuedou's tapping on his chest is just like Huangbo's saying: "I do not say there is no Chan, only that there are no teachers." What Xuedou said is quite steep; if it were not a case of those of the same voice responding, how could it be so lonely, perilous and strange? This is called adding words, and it falls on both sides. Although it falls on both sides, it does not dwell on either side. Later it was reported to Jingqing. Qing said: "If it were not for Master Sun, one would see skulls spread across the fields." Master Sun was Changqing's lay surname. Have you not seen a monk ask Zhaozhou: "What is the lone peak of Wondrous Peak?" Zhou said: "This old monk will not answer you that." The monk said: "Why will you not answer?" Zhou said: "If I answered you, I fear it would fall on flat ground." The teachings speak of the lone peak of Wondrous Peak: the monk Deyun never came down from the mountain. Sudhana went to visit him, and for seven days did not meet him; then one day he met him on another peak. When he saw him, Deyun taught him the Dharma-gate of seeing everywhere the wisdom light of all buddhas through a single thought of the three times. Since Deyun never came down from the mountain, why did they meet on another peak? If you say he came down the mountain, the teachings say that the monk Deyun never came down and always stayed on the lone peak of Wondrous Peak. Here, Deyun and Sudhana were surely right there. Later the Elder Li made entangling talk, and made it well: he said the lone peak of Wondrous Peak is a Dharma-gate of one flavor of equality, each thing wholly real and each thing whole, standing alone where there is no gain or loss and no right or wrong. Therefore Sudhana did not see it; where it accords with nature, it is as the eye does not see itself, the ear does not hear itself, the finger does not touch itself; as the knife does not cut itself, fire does not burn itself, and water does not wash itself. Here the teachings show great grandmotherly kindness; therefore he lets out a line of the Way and, in the second gate of meaning, establishes guest and host, establishes opportunity and circumstance, and establishes question and answer. So it is said: "The buddhas do not appear in the world, and there is no nirvana; by skillful means they save sentient beings."

故現如斯事。且道畢竟作麼生免得鏡清雪竇恁麼道去。當時不能拍拍相應。所以盡大地人髑髏遍野。鏡清恁麼證將來。那兩箇恁麼用將來。雪竇後面頌出更顯煥。頌雲。

(Yuanwu continues:) "Therefore such things appear." Now, how in the end can one avoid Jingqing and Xuedou speaking like this? At that time they could not respond hand in hand in perfect accord, and so the skulls of everyone on the great earth are spread across the fields. Jingqing confirmed it like this, and those two used it like that, and Xuedou's later verse brings it out even more brilliantly. The verse says:

妙峰孤頂草離離(和身沒卻。腳下已深數丈也)拈得分明付與誰(用作什麼。大地沒人知。乾屎橛堪作何用。拈得鼻孔失卻口)

The lone peak of Wondrous Peak, the grass dense and lush (swallowing the body whole; beneath your feet it is already several fathoms deep). Picking it up clearly, to whom is it given? (What is it used for? No one on the great earth knows. What use is a dry shit-stick? Picking it up, you lose your nose and your mouth.)

不是孫公辨端的(錯看箭。著賊了也不知)

If it were not for Master Sun, who would have discerned it truly? (Mistaking the arrow; hit by the thief and not even knowing it.)

髑髏著地幾人知(更不再活。如麻似粟。闍黎拈得鼻孔失卻口)

Skulls lie on the ground; how many know? (They never come alive again; they are like hemp and millet. Monk, you pick it up and lose your nose and your mouth.)

妙峰孤頂草離離。草裡輥有什麼了期。拈得分明付與誰。什麼處是分明處。頌保福道只這裡便是妙峰頂。不是孫公辨端的。孫公見什麼道理。便雲。是則是可惜許。只如髑髏著地幾人知。汝等諸人還知麼瞎。

"The lone peak of Wondrous Peak, the grass dense and lush." What end is there to rolling about in the grass? "Picking it up clearly, to whom is it given?" Where is the clear place? The verse is about Baofu saying "Right here is the peak of Wondrous Peak." "If it were not for Master Sun, who would have discerned it truly?" What principle did Master Sun see that made him say "Yes, it is, but what a pity"? As for "Skulls lie on the ground; how many know?" do all of you know? Blind.

垂示雲。高高峰頂立。魔外莫能知。深深海底行。佛眼覷不見。直饒眼似流星。機如掣電。未免靈龜曳尾。到這裡合作麼生。試舉看。

Introduction: Standing on the highest peak, demons and heretics cannot know; walking on the deepest sea floor, the Buddha's eye cannot see. Even if your eyes are like shooting stars and your opportunity like flashing lightning, you cannot avoid the spiritual tortoise dragging its tail. What is fitting here? Please bring it up.

【二四】舉。劉鐵磨到溈山(不妨難湊泊。這老婆不守本分)山雲老牸牛。汝來也(點。探竿影草。向什麼處見聱訛)磨雲。來日臺山大會齋。和尚還去麼(箭不虛發。大唐打鼓新羅舞。放去太速收來太遲)溈山放身臥(中也。爾向什麼處見溈山。誰知遠煙浪別有好思量)磨便出去(過也。見機而作)。

[Case 24] Case: Liu the Iron Grindstone came to Mount Gui (hard to get close to; this old woman does not keep to her place). The Master said: "Old cow, you have come" (a poke; probing with a pole, shadow in the grass. Where do you see the sly confusion?). Grindstone said: "Tomorrow there is a great vegetarian feast at Mount Tai; will you go?" (An arrow that never flies in vain. In the Great Tang they beat the drum and in Silla they dance. Letting go is too quick and pulling back too late.) Mount Gui sprawled out and lay down (hit. Where do you see Mount Gui? Who knows that in the distant mist and waves there is other fine thinking?). Grindstone went out (passed. Acting as the moment demands).

劉鐵磨(尼也)如擊石火。似閃電光。擬議則喪身失命。禪道若到緊要處。那裡有許多事。他作家相見。如隔牆見角便知是牛。隔山見煙便知是火。拶著便動。捺著便轉。溈山道。老僧百年後。向山下檀越家。作一頭水牯牛。左脇下書五字雲。溈山僧某甲。且正當恁麼時。喚作溈山僧。即是喚作水牯牛。即是。如今人問著。管取分疎不下。劉鐵磨久參機鋒峭峻。人號為劉鐵磨。去溈山十里卓庵。一日去訪溈山。山見來便雲。老牸牛。汝來也。磨雲。來日臺山大會齋。和尚還去麼。溈山放身便臥。磨便出去。爾看他一如說話相似。且不是禪又不是道。喚作無事會得麼。溈山去臺山。自隔數千里。劉鐵磨因什麼卻令溈山去齋。旦道意旨如何。這老婆會他溈山說話。絲來線去。一放一收。互相酬唱。如兩鏡相照。無影像可觀。機機相副。句句相投。如今人三搭不迴頭。這老婆一點也瞞他不得。這箇卻不是世諦情見。如明鏡當臺。明珠在掌。胡來胡現。漢來漢現。是他知有向上事。所以如此。如今只管做無事會。四祖演和尚道。莫將有事為無事。往往事從無事生。爾若參得透去。見他恁麼如尋常人說話一般。多被言語隔礙。所以不會。唯是知音方會他底只如乾峰示眾雲。舉一不得舉二。放過一著落在第二。雲門出眾雲。昨日有一僧。從天台來卻往南嶽去。乾峰雲。典座今日不得普請。看他兩人。放則雙放。收則雙收。溈仰下謂之境致。風塵草動。悉究端倪。亦謂之隔身句。意通而語隔。到這裡。須是左撥右轉方是作家。

Liu the Iron Grindstone (a nun) was like a spark from striking stone, like a flash of lightning; if you hesitate, you lose your body and life. When the Way of Chan reaches the critical point, how can there be so much fuss? When masters meet, it is like seeing a horn over a wall and knowing it is an ox, or seeing smoke over a mountain and knowing it is fire. Press on them and they move; push them down and they turn. Mount Gui said: "After my hundred years, I will go down the mountain to a patron's house and become a water buffalo, with five characters written under my left flank: 'The monk of Mount Gui, so-and-so.'" Just at such a time, to call him a monk of Mount Gui is to call him a water buffalo, and to call him a water buffalo is to call him a monk of Mount Gui. If people ask about it today, they surely cannot sort it out. Liu the Iron Grindstone had long studied and her sharpness was steep, so people called her the Iron Grindstone. She built a hut ten li from Mount Gui. One day she went to visit Mount Gui, who on seeing her said: "Old cow, you have come." Grindstone said: "Tomorrow there is a great vegetarian feast at Mount Tai; will you go?" Mount Gui sprawled out and lay down. Grindstone went out. Look at them: it is just like ordinary talk, neither Chan nor the Way. Would you call it understanding in the sense of having nothing to do? Mount Gui going to Mount Tai would be a distance of thousands of li; why did Liu the Iron Grindstone have Mount Gui go to the feast? What is the meaning? This old woman understood Mount Gui's words; thread coming and thread going, letting go and gathering in, they sang together in turn, like two mirrors reflecting each other with no image to be seen; each opportunity matched and each phrase agreed. People today do not turn their heads after three prods. This old woman could not be deceived by him in the slightest. This is not worldly emotional views; it is like a bright mirror on a stand or a bright pearl in the palm: when a barbarian comes, a barbarian appears; when a Han comes, a Han appears. It is because she knew the matter of the higher level that she was like this. People today just practice understanding it as having nothing to do. The Venerable Fayan of Mount Si (Fourth Patriarch Yan) said: "Do not take having something as having nothing. Often things arise from having nothing." If you can see through it, you will see that it is like ordinary people speaking; many are obstructed by words and so do not understand. Only an intimate friend understands. Take Qianfeng's address to the assembly: "If you raise one you cannot raise two; letting one move pass falls into the second." Yunmen came out of the assembly and said: "Yesterday a monk came from Tiantai and was going to Nanyue." Qianfeng said: "Today the cook cannot join in the communal labor." Look at the two of them: when they let go, both let go; when they gather in, both gather in. In the Gui-Yang school this is called circumstance; they investigate fully the signs of wind, dust and stirring grass, and it is also called a phrase across the body: the meaning is connected but the words are separated. Here you must parry left and turn right to be a true master.

曾騎鐵馬入重城(慣戰作家。塞外將軍。七事隨身)勅下傳聞六國清(狗銜赦書。寰中天子。爭奈海晏河清)

Once he rode an iron horse into a heavily walled city (a seasoned master at battle, a general beyond the frontier, with seven weapons on his person). An imperial edict was heard to go out and the six states were at peace (a dog holds the pardon letter in its mouth; the emperor of the world; how could he help it that the seas were calm and rivers clear?).

猶握金鞭問歸客(是什麼消息一條拄杖兩人扶。相招同往又同來)

Still holding the golden whip, he asks the returning guest (what news is this? One staff supported by two people; calling each other to go together and come back together).

夜深誰共御街行(君向瀟湘我向秦。且道行作什麼)

Deep in the night, who walks with him along the imperial avenue? (You go to Xiao and Xiang, I go to Qin. Tell me, what is the walking for?)

雪竇頌。諸方以為極則。一百頌中。這一頌最具理路。就中極妙。貼體分明頌出。曾騎鐵馬入重城。頌劉鐵磨恁麼來。勅下傳聞六國清。頌溈山恁麼問。猶握金鞭問歸客。頌磨雲。來日臺山大會齋。和尚還去麼。夜深誰共御街行。頌溈山放身便臥。磨便出去。雪竇有這般才調。急切處向急切處頌。緩緩處向緩緩處頌。風穴亦曾拈。同雪竇意。此頌諸方皆美之。高高峰頂立。魔外莫能知。深深海底行。佛眼覻不見。看他一箇放身臥。一箇便出去。若更周遮。一時求路不見。雪竇頌意最好。是曾騎鐵馬入重城。若不是同得同證。焉能恁麼。且道得箇什麼意。不見僧問風穴。溈山道。老牸牛汝來也。意旨如何。穴雲。白雲深處金龍躍。僧雲。只如劉鐵磨道。來日臺山大會齋。和尚還去麼。意旨如何。穴雲碧波心裡玉兔驚。僧雲。溈山便作臥勢。意旨如何。穴雲。老倒疎慵無事日。閑眠高臥對青山。此意亦與雪竇同也。

Xuedou's verse. All quarters regard it as the ultimate standard. Among the hundred verses, this one has the most coherent line of reasoning, and within it is supremely wondrous, fitting the body and clearly sung. "Once I rode an iron horse into the heavy city" sings of Liu Tiemo coming like this. "An edict came down, and it was heard that the six states were pure" sings of Weishan asking like this. "Still holding the golden whip, I asked the returning traveler" sings of Mo saying, "Tomorrow there will be a great vegetarian feast at Mount Tai; will the Master go?" "In the deep of night, who walks the imperial street with me?" sings of Weishan throwing himself down to lie, and Mo going straight out. Xuedou had such talent: where it was urgent he sang it urgently, and where it was slow he sang it slowly. Fengxue also once took this up, with the same meaning as Xuedou. This verse is praised in all quarters. "Standing on the highest peak, demons and outsiders cannot know; walking at the bottom of the deepest sea, even the Buddha's eye cannot see." Look at them: one throws himself down to lie and the other goes straight out. If one added any more fuss, all would seek the road and not find it at once. Xuedou's meaning in the verse is best: "Once I rode an iron horse into the heavy city." Had they not attained alike and realized alike, how could it be so? Tell me, what meaning did he get? Have you not seen a monk ask Fengxue: "Weishan said, 'Old cow, you have come.' What was his purport?" Xue said: "A golden dragon leaps in the depths of the white clouds." The monk said: "When Liu Tiemo said, 'Tomorrow there will be a great vegetarian feast at Mount Tai; will the Master go?' what was the purport?" Xue said: "The jade hare is startled in the heart of the green waves." The monk said: "Weishan then made a gesture of lying down; what was the purport?" Xue said: "Old and fallen, lazy and idle on a day with nothing to do, sleeping at ease and lying high facing the green mountains." This meaning too is the same as Xuedou's.

垂示雲。機不離位。墮在毒海。語不驚群。陷於流俗。忽若擊石火裡別緇素。閃電光中辨殺活。可以坐斷十方。壁立千仞。還知有恁麼時節麼。試舉看。

Introduction. It is said: if the device does not leave its position, it falls into the sea of poison; if words do not startle the crowd, they sink into the vulgar stream. If suddenly in a spark from a struck stone you can tell black from white, and in a flash of lightning discern killing from giving life, you can sit and cut off the ten directions and stand like a wall a thousand fathoms high. Do you know of such a time? Try to raise it and see.

【二五】舉。蓮花峰庵主。拈拄杖示眾雲(看。頂門上具一隻眼。也是時人窠窟)古人到這裡。為什麼不肯住(不可向虛空裡釘橛。權立化城)眾無語(千箇萬箇如麻似粟。卻較些子。可惜許。一棚俊鶻)自代雲。為他途路不得力(若向途中辨。猶爭半月程。設使得力堪作什麼。豈可全無一箇)復雲。畢竟如何(千人萬人只向箇裡坐卻。千人萬人中一箇兩箇會)又自代雲。楖𣗖橫擔不顧人。直入千峰萬峰去(也好與三十棒。只為他擔板。腦後見腮。莫與往來)。

[Case 25] Raised: The hermit of Lotus Peak held up his staff to the assembly and said (look, he has one eye on the top of the head; this is also the nest of people of that time): "When the ancients got here, why were they unwilling to stay?" (Do not drive a peg into empty space; provisionally set up a phantom city.) The assembly was silent (thousands upon thousands like hemp and millet, which is somewhat better; what a pity, a whole shed of fine falcons). He answered for them: "Because the road was of no help to them." (If you discern it on the road, you are still half a month's journey away; even if it were of help, what use would it be? How could there not be even one?) He said again: "What, in the end?" (Thousands and tens of thousands only sit right here; among thousands and tens of thousands, one or two understand.) He again answered for them: "Carrying his staff crosswise without regard for anyone, he goes straight into the thousand peaks and ten thousand peaks." (He ought to be given thirty blows; just because he carries a board on his shoulder, the cheek shows behind his head, and he does not want to have dealings with anyone.)

諸人還裁辨得蓮花峰庵主麼。腳跟也未點地在。國初時在天台蓮花峰卓庵。古人既得道之後。茅茨石室中。折腳鐺兒內。煮野菜根吃過日。且不求名利。放曠隨緣。垂一轉語。且要報佛祖恩。傳佛心印。才見僧來。便拈拄杖雲。古人到這裡為什麼不肯住。前後二十餘年。終無一人答得。只這一問。也有權有實。有照有用。若也知他圈繢。不消一揑。爾且道因什麼二十年如此問。既是宗師所為。何故只守一橛。若向箇裡見得。自然不向情塵上走。凡二十年中。有多少人。與他平展下語呈見解。做盡伎倆。設有箇道得。也不到他極則處。況此事雖不在言句中。非言句即不能辨。不見道。道本無言因言顯道。所以驗人端的處。下口便知音。古人垂一言半句。亦無他。只要見爾知有不知有他見人不會。所以自代雲。為他途路不得力。看他道得。自然契理契機。幾曾失卻宗旨。古人云。承言須會宗。勿自立規矩。如今人只管撞將去便了。得則得。爭柰顢頇儱侗。若到作家面前。將三要語印空。印泥印水驗他。便見方木逗圓孔。無下落處。到這裡討一箇同得同證。臨時向什麼處求。若是知有底人。開懷通箇消息。有何不可。若不遇人。且卷而懷之。且問爾諸人。拄杖子是衲僧尋常用底。因什麼卻道途路不得力。古人到此不肯住。其實金屑雖貴落眼成翳。石室善道和尚。當時遭沙汰。常以拄杖示眾雲。過去諸佛也恁麼。未來諸佛也恁麼。現前諸佛也恁麼。雪峰一日僧堂前拈拄杖示眾雲。這箇只為中下根人。時有僧出問雲。忽遇上上人來時如何。峰拈拄杖便去。雲門雲。我即不似雪峰打破狼籍。僧問未審和尚如何。雲門便打。大凡參問也無許多事。為爾外見有山河大地。內見有見聞覺知。上見有諸佛可求。下見有眾生可度。直須一時吐卻。然後十二時中。行住坐臥。打成一片。雖在一毛頭上。寬若大千沙界。

Have all of you discerned the hermit of Lotus Peak? His heels have not yet touched the ground. In the early years of the dynasty he built a hut on Lotus Peak in Tiantai. After the ancients attained the Way, in a thatched stone room, in a pot with broken legs, they boiled wild vegetable roots and ate them to pass the days. They sought no fame or profit, were free and followed conditions, and let down a turning word, wishing to repay the kindness of the Buddhas and patriarchs and to transmit the Buddha-mind seal. As soon as he saw a monk come, he would take up his staff and say: "When the ancients got here, why were they unwilling to stay?" In more than twenty years no one ever answered. This one question too has expedient and real, illumination and function. If you know his circle and net, you need not give a single pinch. Tell me, why did he ask this way for twenty years? Since it is the act of a master, why did he guard only a single peg? If you see it here, you will naturally not run along on the dust of feelings. During those twenty years, how many people gave him words on a level footing, presented views, and exhausted their tricks? Even if one had managed to say something, it would not have reached his ultimate. Moreover, though this matter is not in words and phrases, without words and phrases it cannot be discerned. Have you not heard it said: "The Way is originally without words; through words it is shown"? So when testing someone's truth, as soon as he opens his mouth one knows the tune. When the ancients let down a word or half a phrase, it was for nothing else than to see whether you know it or not. Seeing that people did not understand, he answered for them: "Because the road was of no help to them." Look at how he said it: it naturally fits principle and fits the occasion, and when has he ever lost the doctrine? The ancients said: "Accepting words, one must grasp the doctrine; do not set up your own rules." People today just bump along and it is done. Gaining is gaining, but how vague and muddled it is! If you come before a master and test them by sealing emptiness with the three essential phrases, sealing mud and sealing water, you will see a square peg in a round hole with nowhere to fall. Here, looking for one who attains alike and realizes alike, where will you seek him at the critical moment? If he is one who knows, opening his breast and passing on the news, what would be wrong with that? If one does not meet such a person, then roll it up and hold it in the bosom. Let me ask all of you: the staff is what monks use ordinarily; why then does he say the road is of no help? The ancients, arriving here, would not stay; in truth, though gold dust is precious, fallen into the eye it becomes a cataract. The Venerable Shandao of Shishi, when persecuted back then, often held up his staff to the assembly and said: "The Buddhas of the past were like this, the Buddhas of the future will be like this, the Buddhas of the present are like this." One day Xuefeng held up his staff before the monks' hall and said to the assembly: "This is only for people of middling and lower capacity." A monk then came out and said: "What if one of the highest capacity comes?" Feng took the staff and left. Yunmen said: "I am not like Xuefeng, who smashed it all into a mess." The monk said: "How would the Master do it?" Yunmen struck him. In general, studying and asking has not so many things. It is because outside you see mountains, rivers and the great earth, within you see seeing, hearing, feeling and knowing, above you see Buddhas to seek, and below you see sentient beings to save. You must spit it all out at once, and then in the twelve periods of the day, walking, standing, sitting and lying, you will make it all one piece. Though you are on the tip of a single hair, you are as wide as the great chiliocosm of sand-like worlds.

雖居鑊湯爐炭中。如在安樂國土。雖居七珍八寶中。如在茅茨蓬蒿下。這般事。若是通方作者。到古人實處。自然不費力。他見無人搆得他底。復自徵雲。畢竟如何。又柰何不得。自雲。楖𣗖橫擔不顧人。直入千峰萬峰去。這箇意又作麼生。且道指什麼處為地頭不妨句中有眼。言外有意。自起自倒。自放自收。豈不見嚴陽尊者。路逢一僧。拈起拄杖雲。是什麼。僧雲。不識嚴雲一條拄杖也不識嚴復以拄杖。地上劄一下雲。還識麼。僧雲。不識嚴雲。土窟子也不識。嚴復以拄杖擔雲會麼。僧雲不會。嚴雲楖𣗖橫擔不顧人。直入千峰萬峰去。古人到這裡。為什麼不肯住。雪竇有頌雲。誰當機舉不賺。亦還希。摧殘峭峻銷鑠玄微。重關曾巨闢。作者未同歸。玉兔乍圓乍缺。金烏似飛不飛。盧老不知何處去。白雲流水共依依。因什麼山僧道。腦後見腮莫與往來。才作計較。便是黑山鬼窟裡作活計。若見得徹信得及。千人萬人。自然羅籠不住。柰何不得。動著拶著。自然有殺有活。雪竇會他意道直入千峰萬峰去。方始成頌。要知落處。看取雪竇頌雲。

(Yuanwu continued:) Though dwelling amid boiling cauldrons and furnace coals, it is like being in the land of peace and bliss; though dwelling amid the seven treasures and eight jewels, it is like being under a thatched roof among weeds. For this kind of matter, if one is a master versed in all quarters, arriving at the ancients' reality, naturally no effort is spent. Seeing that no one could grasp him, he again questioned himself: "What, in the end?" Still nothing could be done. He said of himself: "Carrying his staff crosswise without regard for anyone, he goes straight into the thousand peaks and ten thousand peaks." What is the meaning of this? Tell me, what place does he point to as the ground? It has eyes in the line and meaning outside the words, rising and falling by itself, releasing and gathering by itself. Have you not seen Venerable Yanyang, who met a monk on the road, held up his staff, and said: "What is this?" The monk said: "I do not know." Yan said: "You do not even know a staff." Yan again poked the ground once with the staff and said: "Do you know this?" The monk said: "I do not know." Yan said: "You do not even know an earthen hole." Yan again shouldered the staff and said: "Do you understand?" The monk said he did not understand. Yan said: "Carrying the staff crosswise without regard for anyone, he goes straight into the thousand peaks and ten thousand peaks." The ancients, arriving here, why were they unwilling to stay? Xuedou has a verse: "Who, facing the occasion, is not deceived by the raising? This too is rare. Crushing the steep and melting the profound and subtle, he once threw wide the heavy pass; the masters did not return together. The jade hare waxes and wanes, the golden crow seems to fly and not fly. Old Lu knows not where he has gone; white clouds and flowing water cling to each other." Why does this mountain monk say that the cheek shows behind the head and he does not want to have dealings? As soon as you make calculations, you are making a living in the ghost cave of the Black Mountain. If you see through it and trust it fully, thousands and tens of thousands cannot be held in any net, and nothing can be done with him; touched and pressed, he naturally has killing and giving life. Xuedou understood his meaning, and only after saying "he goes straight into the thousand peaks and ten thousand peaks" did he complete the verse. If you want to know where it lands, look at what Xuedou's verse says.

眼裡塵沙耳裡土(懞憧三百簷。鶻鶻突突有什麼限。更有恁麼漢)千峰萬峰不肯住(爾向什麼處去。且道是什麼消息)

Dust in the eyes, earth in the ears (muddle-headed three hundred loads; confused and bewildered, what limit is there? And there is yet such a fellow). The thousand peaks and ten thousand peaks he is unwilling to stay in (where are you going? Tell me, what news is this?)

落花流水太茫茫(好箇消息。閃電之機。徒勞佇思。左顧千生右顧萬劫)

Falling flowers and flowing water, so vast and boundless (what fine news; the device of a lightning flash, vain to stand and ponder, looking left a thousand lives, looking right ten thousand kalpas).

剔起眉毛何處去(腳跟下更贈一對眼。元來只在這裡。還截得庵主腳跟麼。雖然如是。也須是到這田地始得。打雲。為什麼只在這裡)

Raising his eyebrows, where is he going? (Under your feet I give another pair of eyes; it turns out it is only right here. Can you cut off the hermit's heels? Even so, you must come to this ground before it works. Strike. Why is it only right here?)

雪竇頌得甚好。有轉身處。不守一隅。便道眼裡塵沙耳裡土。此一句頌蓮花峰庵主。衲僧家到這裡。上無攀仰下絕己躬。於一切時中如痴似兀。不見南泉道。學道之人。如痴鈍者也難得。禪月詩云。常憶南泉好言語。如斯痴鈍者還希。法燈雲。誰人知此意。令我憶南泉。南泉又道。七百高僧。盡是會佛法底人。唯有盧行者不會佛法。只會道。所以得他衣缽。且道佛法與道相去多少。雪竇拈雲。眼裡著沙不得。耳裡著水不得。或若有箇漢。信得及把得住。不受人瞞。祖佛言教是什麼熱碗鳴聲。便請高掛缽囊。拗折拄杖。管取一員無事道人。又云。眼裡著得須彌山。耳裡著得大海水。有一般漢。受人商量。祖佛言教。如龍得水。似虎靠山。卻須挑起缽囊。橫擔拄杖。亦是一員無事道人。復雲。恁麼也不得。不恁麼也不得。然後沒交涉。三員無事道人中。要選一人為師。正是這般生鐵鑄就底漢。何故或遇惡境界。或遇奇特境界。到他面前。悉皆如夢相似。不知有六根。亦不知有旦暮。直饒到這般田地。切忌守寒灰死火。打入黑漫漫處去。也須是有轉身一路始得。不見古人道。莫守寒巖異草青。坐卻白雲宗不妙。所以蓮花峰庵主道。為他途路不得力。直須是千峰萬峰去始得。且道喚什麼作千峰萬峰。雪竇只愛他道楖𣗖橫擔不顧人。直入千峰萬峰去。所以頌出。且道向什麼處去。還有知得去處者麼。落花流水太茫茫。落花紛紛。流水茫茫。閃電之機。眼前是什麼。剔起眉毛何處去。雪竇為什麼也不知他去處。只如山僧道適來舉拂子。且道即今在什麼處。爾諸人若見得。與蓮花峰庵主同參。其或未然。三條椽下。七尺單前。試去參詳看。

Xuedou's verse is very good. It has a place to turn the body and does not guard a corner, and so says: "Dust in the eyes, earth in the ears." This line sings of the hermit of Lotus Peak. A monk, arriving here, has nothing above to cling to and nothing below to himself; at all times he is like a fool, as if stunned. Have you not heard Nanquan say: "Among those who study the Way, even one who is dull and foolish is hard to find"? A poem of Chanyue says: "I often recall Nanquan's good words; such dull and foolish people are rare." Fadeng said: "Who knows this meaning? It makes me remember Nanquan." Nanquan also said: "Seven hundred eminent monks, all are people who understand the Buddha-dharma; only Layman Lu does not understand the Buddha-dharma, but only understands the Way, so he obtained the robe and bowl." Tell me, how far apart are the Buddha-dharma and the Way? Xuedou picked up another saying: "Sand cannot be put in the eyes, water cannot be put in the ears. If there is a man who trusts it fully, can hold fast and is not deceived by others, what are the Buddhas' and patriarchs' words and teachings but the noise of a hot bowl? Then he may hang his bowl bag high and break his staff in two, and surely he is an idle man of the Way." He also said: "If Mount Sumeru can be put in the eyes and the water of the great ocean can be put in the ears, there is another kind of man who takes counsel with others; the Buddhas' and patriarchs' words and teachings are for him like a dragon obtaining water or a tiger leaning on a mountain. Yet he must shoulder his bowl bag and carry his staff crosswise, and he too is an idle man of the Way." He said again: "Not like this will not do, and like this will not do either; and only then is there no connection. Among the three idle men of the Way, choose one as teacher; it is just such a man cast of raw iron. Why? If he meets a bad realm or a remarkable realm, before him all are like a dream; he does not know he has six senses, nor does he know of morning and evening. Even if he comes to this state, he must beware of guarding cold ashes and dead fire and falling into the dark and dim place; he must have a road for turning the body before it works. Have you not heard the ancients say: 'Do not guard the cold cliff where strange grass is green; sitting in the sect of the white clouds is not wonderful'? Therefore the hermit of Lotus Peak said: 'Because the road was of no help to them'; one must go into the thousand peaks and ten thousand peaks before it works. Tell me, what do you call the thousand peaks and ten thousand peaks? Xuedou only loved his saying 'carrying his staff crosswise without regard for anyone, he goes straight into the thousand peaks and ten thousand peaks,' and therefore made the verse. Tell me, where is he going? Is there anyone who knows where he went? 'Falling flowers and flowing water, so vast and boundless': the falling flowers are in profusion, the flowing water is vast. The device of a lightning flash: what is before your eyes? 'Raising his eyebrows, where is he going?' Why does Xuedou also not know where he went? Take what this mountain monk said just now when I held up the whisk: tell me, where is it right now? If all of you see it, you are fellow students with the hermit of Lotus Peak. If not, under the three rafters, in front of the seven-foot platform, go and study it carefully."

【二六】舉。僧問百丈。如何是奇特事(言中有響。句裡呈機。驚殺人。有眼不曾見)丈雲。獨坐大雄峰(凜凜威風四百州。坐者立者二俱敗缺)僧禮拜(伶俐衲僧。也有恁麼人。要見恁麼事)丈便打(作家宗師。何故來言不豊。令不虛行)。

[Case 26] Raised: A monk asked Baizhang: "What is the extraordinary matter?" (There is an echo in the words and the device shows in the phrase; it startles people, though those with eyes have never seen it.) Zhang said: "Sitting alone on Daxiong Peak." (Awe-inspiring majesty over four hundred provinces; the sitter and the stander are both defeated.) The monk bowed. (A clever monk; there are such people, wanting to see such a matter.) Zhang then struck him. (A master; why do his words not come abundantly? His orders are not issued in vain.)

臨機具眼。不顧危亡。所以道。不入虎穴。爭得虎子。百丈尋常如虎插翅相似。這僧也不避死生。敢捋虎鬚便問。如何是奇特事。這僧也具眼。百丈便與他擔荷雲。獨坐大雄峰。其僧便禮拜。衲僧家須是別未問已前意始得。這僧禮拜。與尋常不同。也須是具眼始得。莫教平生心膽向人傾。相識還如不相識。只這僧問。如何是奇特事。百丈雲。獨坐大雄峰。僧禮拜。丈便打。看他放去則一時俱是。收來則掃蹤滅跡。且道他便禮拜意旨如何。若道是好。因甚百丈便打他作什麼。若道是不好。他禮拜有什麼不得處。到這裡須是識休咎別緇素。立向千峰頂上始得。這僧便禮拜。似捋虎鬚相似。只爭轉身處。賴值百丈頂門有眼。肘後有符。照破四天下。深辨來風。所以便打。若是別人無柰他何。這僧以機投機。以意遣意。他所以禮拜。如南泉雲。文殊普賢。昨夜三更。起佛見法見。各與二十棒。貶向二鐵圍山去也。時趙州出眾雲。和尚棒教誰吃。泉雲。王老師有什麼過。州禮拜。宗師家等閑不見他受用處。才到當機拈弄處。自然活鱍鱍地。五祖先師常說。如馬前相撲相似。爾但常教見聞聲色一時坐斷。把得定作得主。始見他百丈。且道放過時作麼生。看取雪竇頌出雲。

Having the eye at the moment of opportunity, not caring about danger or death. Therefore it is said: "If you do not enter the tiger's den, how will you get the tiger's cub?" Baizhang ordinarily was like a tiger with wings, and this monk did not shun life or death, daring to stroke the tiger's whiskers and ask: "What is the extraordinary matter?" This monk also had the eye. Baizhang then took it on his shoulders and said: "Sitting alone on Daxiong Peak." The monk bowed. A monk must have the meaning from before the question was asked. This monk's bow differed from the ordinary, and it too takes having the eye. Do not let your lifetime of courage pour out toward others; acquaintances are like strangers. In this exchange, the monk asked: "What is the extraordinary matter?" Baizhang said: "Sitting alone on Daxiong Peak." The monk bowed. Zhang struck him. See how, when released, all are right at once, and when gathered in, he sweeps away the traces and erases the marks. Tell me, what is the purport of his bowing? If you say it was good, why did Baizhang strike him? If you say it was not good, what is wrong with his bowing? Here you must recognize good and ill fortune, tell black from white, and stand on the summit of the thousand peaks before it works. The monk bowing was like stroking the tiger's whiskers; the difference lies only in the place of turning the body. Fortunately Baizhang had an eye on the top of his head and a talisman behind his elbow, which illuminated the four continents and deeply discerned the coming wind; therefore he struck him. If it had been anyone else, they would have been unable to do anything with him. This monk used device to cast into device and meaning to dispatch meaning, which is why he bowed. As Nanquan said: "Manjushri and Samantabhadra, last night at the third watch, raised views of Buddha and views of Dharma, and each gets twenty blows and is banished to the Iron Mountains." Then Zhaozhou came out of the crowd and said: "For whom is the Master's stick?" Quan said: "What fault does Old Wang have?" Zhou bowed. Masters do not casually show their use; only when they reach the point of taking up and playing with the opportunity is it naturally lively. My late teacher of Wuzu often said it was like wrestling in front of the horse. If you always cut off seeing, hearing, sounds and forms at once, can hold firm and be master, only then will you see Baizhang. Tell me, when he lets go, how is it? Look at what Xuedou's verse says.

祖域交馳天馬駒(五百年一間生。千人萬人中有一箇半箇。子承父業)化門舒捲不同途(已在言前。渠儂得自由。還他作家手段)

Racing back and forth in the realm of the patriarchs, a heavenly colt (born once in five hundred years; among thousands and tens of thousands, one or half a one; the son inherits his father's work). The gate of transformation, spreading and rolling, does not take the same road (already before the words; he has his freedom, and it is only the skill of a master).

電光石火存機變(劈面來也。左轉右轉。還見百丈為人處也無)

A spark from lightning and stone preserves the device of change (it comes straight in your face; turn left, turn right, do you see where Baizhang helps people or not?)

堪笑人來捋虎鬚(好與三十棒。重賞之下必有勇夫。不免喪身失命。放過闍黎一著)

How laughable, the man who came to stroke the tiger's whiskers (he should be given thirty blows; under heavy rewards there must be brave men, and they cannot avoid losing body and life; let the reverend off one move).

雪竇見得透。方乃頌出。天馬駒日行千里。橫行竪走。奔驟如飛。方名天馬駒。雪竇頌百丈於祖域之中。東走向西。西走向東。一來一往。七縱八橫。殊無少礙。如天馬駒相似。善能交馳。方見自由處。這箇自是得他馬祖大機大用。不見僧問馬祖。如何是佛法大意。祖便打雲。我若不打爾。天下人笑我去在。又問。如何是祖師西來意。祖雲。近前來向爾道。僧近前。祖劈耳便掌雲。六耳不同謀。看他恁麼得大自在。於建化門中。或卷或舒。有時舒不在卷處。有時卷不在舒處。有時卷舒俱不在。所以道同塗不同轍。此頌百丈有這般手腳。雪竇道。電光石火存機變。頌這僧如擊石火似閃電光。只在些子機變處。巖頭道。卻物為上。逐物為下。若論戰也。箇箇立在轉處。雪竇道。機輪曾未轉。轉必兩頭走。若轉不得。有什麼用處。大丈夫漢。也須是識些子機變始得。如今人只管供他欵。彼他穿卻鼻孔。有什麼了期。這僧於電光石火中。能存機變。便禮拜。雪竇道堪笑人來捋虎鬚。百丈似一箇大蟲相似。堪笑這僧去捋虎鬚。

Xuedou saw through it, and only then made the verse. A heavenly colt travels a thousand li a day, galloping sideways and straight, speeding as if flying; only then is it called a heavenly colt. Xuedou sings of Baizhang in the realm of the patriarchs: going east toward the west and west toward the east, coming and going, vertical and horizontal, with no obstruction whatever, like a heavenly colt skilled at racing back and forth; only then do you see the place of freedom. This comes naturally from his having obtained Mazu's great device and great function. Have you not seen a monk ask Mazu: "What is the great meaning of the Buddha-dharma?" Zu struck him and said: "If I did not strike you, everyone in the world would laugh at me." Another time he asked: "What is the meaning of the Patriarch's coming from the West?" Zu said: "Come close and I will tell you." The monk went close, and Zu slapped his ear and said: "Six ears do not make a plan." Look at how he attains such great freedom: in the gate of establishing teaching, sometimes rolling up, sometimes spreading out; sometimes the spreading is not in the rolling, sometimes the rolling is not in the spreading, sometimes neither rolling nor spreading is present. Therefore it is said: same road, different tracks. This verse praises Baizhang as having such hands and feet. Xuedou says: "A spark from lightning and stone preserves the device of change"; it sings of this monk, who like a spark struck from stone or a flash of lightning keeps it only in a tiny point of the device of change. Yantou said: "Setting aside things is superior; chasing things is inferior." If it comes to fighting, each stands at the point of turning. Xuedou said: "The wheel of the device has never turned; if it turns, it surely runs to both ends." If you cannot turn, what use is it? A great man must also know a little of the device of change before it works. People today only go on giving their confessions, and have their nostrils pierced by others; when will it ever end? This monk was able to preserve the device of change in a spark from lightning and stone, and so bowed. Xuedou says: "How laughable, the man who came to stroke the tiger's whiskers." Baizhang was like a great tiger; how laughable that this monk went to stroke the tiger's whiskers.

垂示雲。問一答十。舉一明三見兔放鷹。因風吹火。不惜眉毛則且置。只如入虎穴時如何。試舉看。

Introduction. It is said: ask one and answer ten, raise one and understand three; see the hare and release the hawk, use the wind to blow the fire. Not sparing one's eyebrows we will set aside for now; but what about when entering the tiger's den? Try to raise it and see.

【二七】舉。僧問雲門。樹凋葉落時如何(是什麼時節。家破人亡。人亡家破)雲門雲。體露金風(撐天拄地。斬釘截鐵。淨裸裸赤灑灑。平步青霄)。

[Case 27] Raised: A monk asked Yunmen: "What is it when the trees wither and the leaves fall?" (What time is this? The family is ruined and the people dead; the people dead and the family ruined.) Yunmen said: "The body is exposed in the golden wind." (Propping up heaven and supporting earth, cutting nails and slicing iron, utterly naked and clear, walking level into the blue sky.)

若向箇裡薦得。始見雲門為人處。其或未然。依舊只是指鹿為馬。眼瞎耳聾。誰人到這境界。且道雲門為復是答他話。為復是與他酬唱。若道答他話。錯認定盤星。若道與他唱和。且得沒交涉。既不恁麼。畢竟作麼生。爾若見得透。衲僧鼻孔。不消一揑。其或未然。依舊打入鬼窟裡去。大凡扶竪宗乘。也須是全身擔荷。不惜眉毛。向虎口橫身。任他橫拕倒拽。若不如此。爭能為得人。這僧致箇問端。也不妨嶮峻。若以尋常事看他。只似箇管閑事底僧。若據衲僧門下。去命脈裡覷時。不妨有妙處。且道樹凋葉落是什麼人境界。十八問中。此謂之辨主問。亦謂之借事問。雲門不移易一絲毫。只向他道。體露金風。答得甚妙。亦不敢辜負他問頭。蓋為他問處有眼。答處亦端的。古人道。欲得親切。莫將問來問。若是知音底。舉著便知落處。爾若向雲門語脈裡討。便錯了也。只是雲門句中。多愛惹人情解。若作情解會。未免喪我兒孫。雲門愛恁麼騎賊馬趁賊。不見僧問。如何是非思量處。門雲。識情難測。這僧問。樹凋葉落時如何。門雲。體露金風。句中不妨把斷要津不通凡聖。須會他舉一明三。舉三明一。爾若去他三句中求。則腦後拔箭。他一句中須具三句。函蓋乾坤句。隨波逐浪句。截斷眾流句。自然恰好。雲門三句中。且道用那句接人。試辨看。頌曰。

If you can grasp it here, only then do you see where Yunmen helps people. If not, it is as before pointing at a deer and calling it a horse, with blind eyes and deaf ears. Who has reached this realm? Tell me, was Yunmen answering him, or matching his tune? If you say he was answering him, you mistake the fixed star of the scale; if you say he was singing in harmony with him, there is no connection. Since it is not so, what in the end is it? If you see through it, you will not need to pinch a monk's nostrils even once. If not, you are again beaten into the ghost cave. In general, to prop up and set upright the doctrine of the school, one must shoulder it with the whole body, not sparing one's eyebrows, and throw oneself across the tiger's mouth, letting oneself be dragged and pulled in every direction. If one does not do so, how can one help people? This monk put forward a question, and it was quite steep. If you look at it as an ordinary matter, he seems only a monk who minds other people's business. If you look at it in the school of the monks, looking into the vital artery, it has wondrous points. Tell me, whose realm is the withering of trees and falling of leaves? Among the eighteen kinds of questions, this is called the question that tests the master, and also called the question that borrows a matter. Yunmen did not shift a hair; he simply said to him: "The body is exposed in the golden wind." The answer was very wondrous, and did not fail the question. For his question had an eye in it, and the answer too was true. The ancients said: "If you want it to be intimate, do not use a question to ask." One who knows the tune knows where it lands as soon as it is raised. If you seek in Yunmen's line of speech, you are wrong. Only, in Yunmen's phrases he often loved to draw people into affective understanding. If you understand it with affective understanding, you cannot avoid ruining my descendants. Yunmen loved to ride the thief's horse to chase the thief. Have you not seen a monk ask: "What is the place beyond thinking?" Men said: "The consciousness and feelings are hard to fathom." This monk asked: "What is it when the trees wither and the leaves fall?" Men said: "The body is exposed in the golden wind." In the phrase he held fast the key crossing and let neither commoner nor sage through. You must understand that he raises one and understands three, raises three and understands one. If you seek in his three phrases, you are pulling an arrow from behind the head. Within his one phrase he must have three phrases: the phrase that covers heaven and earth, the phrase that follows the waves and chases the billows, and the phrase that cuts off the myriad streams; naturally it is just right. Among Yunmen's three phrases, tell me, which phrase did he use to receive people? Try to discern it. The verse says:

問既有宗(深辨來風。箭不虛發)答亦攸仝(豈有兩般。如鐘待扣。功不浪施)

The question already has its doctrine (deeply discerning the coming wind; the arrow is not shot in vain). The answer is likewise (how could there be two kinds? Like a bell waiting to be struck; effort is not wasted).

三句可辨(上中下。如今是第幾句。須是向三句外薦取始得)一鏃遼空(中。過也。𡎺著磕著。箭過新羅)

The three phrases can be discerned (upper, middle, lower; which phrase is it now? You must grasp it beyond the three phrases). One arrowhead across the empty sky (middle. Past. Bump, bump; the arrow has passed Silla (the base text has a variant character here)).

大野兮涼飈颯颯(普天匝地。還覺骨毛卓竪。麼。放行去也)

The wide plain, ah, the cool wind soughs and sighs (all over heaven and earth; do you feel your bones and hair stand up? Let it go and it is gone).

長天兮疎雨濛濛(風浩浩。水漫漫。頭上漫漫。腳下漫漫)君不見少林久坐未歸客(更有不唧𠺕漢。帶累殺人。黃河頭上。瀉將過來)

The long sky, ah, the thin rain drizzles (the wind vast, the water broad; overhead is broad, underfoot is broad). Have you not seen the traveler long seated at Shaolin who has not returned? (There is yet another fellow who is not smart (the base text has a variant character here), who implicates people to death; he pours it all down from the head of the Yellow River.)

靜依熊耳一叢叢(開眠也著。閤眼也著。鬼窟裡作活計。眼瞎耳聾。誰到這境界。不免打折爾版齒)

Quietly leaning on Bear's Ear in clusters upon clusters (open your eyes and you meet it, close your eyes and you meet it; making a living in the ghost cave, with blind eyes and deaf ears, who reaches this realm? You cannot avoid having your back teeth knocked out).

古人道。承言須會宗。勿自立規矩。古人言不虛設。所以道。大凡問箇事。也須識些子好惡。若不識尊卑去就。不識淨觸。信口亂道。有什麼利濟。凡出言吐氣。須是如鉗如鋏。有鉤有鎖。須是相續不斷始得。這僧問處有宗旨。雲門答處亦然。雲門尋常以三句接人。此是極則也。雪竇頌這公案。與頌大龍公案相類。三句可辨。一句中具三句。若辨得則透出三句外。一鏃遼空。鏃乃箭鏃也。射得太遠。須是急著眼看始得。若也見得分明。可以一句之下。開展大千沙界。到此頌了雪竇有餘才。所以展開頌出道。大野兮涼飈颯颯。長天兮疎雨濛濛。且道是心是境。是玄是妙。古人道。法法不隱藏。古今常顯露。他問樹凋葉落時如何。雲門道體露金風。雪竇意只作一境。如今眼前。風拂拂地。不是東南風。便是西北風。直須便恁麼會始得。爾若更作禪道會。便沒交涉。君不見。少林久坐未歸客。達磨未歸西天時。九年面壁。靜悄悄地。且道是樹凋葉落。且道是體露金風。若向這裡。盡古今凡聖。乾坤大地。打成一片。方見雲門雪竇的的為人處。靜依熊耳一叢叢。熊耳即西京嵩山少林也。前山也千叢萬叢。後山也千叢萬叢。諸人向什麼處見。還見雪竇為人處麼。也是靈龜曳尾。

The ancients said: "In receiving words, one must grasp the source; do not set up your own rules." The ancients' words were never idly set. So it is said that in general, to ask about a matter, one must know something of good and bad. If you do not know high and low, going and staying, pure and defiled, and speak recklessly from your mouth, what benefit is there? Whatever words and breath you give out must be like pincers and tongs, with hooks and locks, and must continue without a break. The monk's question here has a point, and Yunmen's answer is likewise. Yunmen usually received people with three phrases; this is the ultimate rule. Xuedou's verse on this case is similar to his verse on the case of Dalong, and the three phrases can be distinguished. One phrase contains three phrases; if you can discern this, you break through beyond the three phrases, and a single arrowhead flies through the empty sky. The arrowhead shot too far; you must hurry and look closely to see it. If you see it clearly, then within one phrase you can unfold the great thousand worlds of sands. At this point, having finished the verse, Xuedou has talent to spare, and so he unfolds a further verse that says: "The great wilderness, cool winds rustling; the long sky, thin rain misting." Tell me, is it mind or is it circumstance? Is it profound or is it wondrous? The ancients said: "Every dharma is not hidden; from ancient times until now it is always manifest." He asked what it is when the trees wither and the leaves fall. Yunmen said: "The body is exposed in the golden wind." Xuedou's intent is only to take it as one scene: right now before your eyes, the wind gently blows, if not an east-south wind then a northwest wind. You must understand it just like this. If you go on to understand it as Chan, you have nothing to do with it. "Have you not seen: the traveler who sat long at Shaolin and has not yet returned?" Before Bodhidharma returned to the Western Heaven, he faced a wall for nine years, in perfect stillness. Tell me, is this the trees withering and leaves falling? Is this the body exposed in the golden wind? If here you make all the ancients and moderns, ordinary and holy, and heaven and earth into one piece, then you will see where Yunmen and Xuedou truly help people. "Quietly he leans among the clusters of Bear's Ear." Bear's Ear is Shaolin on Mount Song in the Western Capital. The front mountain has thousands of clusters, and the back mountain has thousands of clusters; where do all of you see it? Do you see where Xuedou helps people? This too is the spiritual tortoise dragging its tail.

【二八】舉。南泉參百丈涅槃和尚。丈問。從上諸聖。還有不為人說底法麼(和尚合知。壁立萬仞。還覺齒落麼)泉雲。有(落草了也。孟八郎作什麼。便有恁麼事)丈雲。作麼生是不為人說底法(看他作麼生。看他手忙腳亂。將錯就錯。但試問看)泉雲。不是心。不是佛。不是物(果然納敗闕。果然漏逗不少)丈雲。說了也(莫與他說破。從他錯一平生。不合與他恁麼道)泉雲。某甲只恁麼。和尚作麼生(賴有轉身處。與長即長。與短即短。現長則就)丈雲。我又不是大善知識。爭知有說不說(看他手忙腳亂。藏身露影。去死十分。爛泥裡有刺。恁麼那。賺我)泉雲。某甲不會(乍可恁麼。賴值不會。會即打爾頭破。賴值這漢只恁麼)丈雲。我太殺為爾說了也(雪上加霜。龍頭蛇尾作什麼)。

[Case 28] Case: Nanquan visited Baizhang Nirvana. Baizhang asked: "Among the sages of the past, is there a Dharma they did not teach to people?" (The Master should know. A wall standing ten thousand feet high; do you feel your teeth falling out?) Nanquan said: "There is." (He has fallen into the weeds. What is Meng Balang doing? There is such a thing.) Baizhang said: "What is the Dharma they did not teach to people?" (Watch how he will do; watch him flustered. Going on with the mistake. Just try asking.) Nanquan said: "Not mind, not Buddha, not a thing." (Indeed he has met defeat; indeed he has leaked a great deal.) Baizhang said: "You have said it." (Do not break it open for him; let him go wrong for a lifetime. He should not have been spoken to like this.) Nanquan said: "I only say this much. What about you, Master?" (Fortunately he has a place to turn about. Give him long and it is long; give him short and it is short; showing long, he follows.) Baizhang said: "I am not a great teacher; how would I know whether there is saying or not saying?" (Watch him flustered, hiding the body and showing the shadow. Ten parts toward death. There are thorns in the mud. Like this? He tricks me.) Nanquan said: "I do not understand." (Better to be like this. Fortunately he does not understand; if he understood, I would break your head. Fortunately this fellow is only like this.) Baizhang said: "I have said too much for you." (Frost on top of snow. What is the use of a dragon's head and a snake's tail?)

到這裡。也不消即心不即心。不消非心不非心。直下從頂至足。眉毛一莖也無。猶較些子。即心非心。壽禪師謂之表詮遮詮。此是涅槃和尚法正禪師也。昔時在百丈作西堂。開田說大義者。是時南泉已見馬祖了。只是往諸方決擇。百丈致此一問。也大難酬。雲從上諸聖。還有不為人說底法麼。若是山僧。掩耳而出。看這老漢一場懡㦬。若是作家。見他恁麼問便識破得他。南泉只據他所見。便道有。也是孟八郎。百丈便將錯就錯。隨後道作麼生是不為人說底法。泉雲。不是心。不是佛。不是物。這漢貪觀天上月。失卻掌中珠。丈雲。說了也。可惜許。與他注破。當時但劈脊便棒。教他知痛癢。雖然如是。爾且道什麼處是說處。據南泉見處。不是心不是佛不是物。不曾說著。且問爾諸人。因什麼卻道。說了也。他語下又無蹤跡。若道他不說。百丈為什麼卻恁麼道。南泉是變通底人。便隨後一拶雲。某甲只恁麼。和尚又作麼生。若是別人。未免分疎不下。爭柰百丈是作家。答處不妨奇特。便道。我又不是大善知識。爭知有說不說。南泉便道箇不會。是渠果會來道不會。莫是真箇不會。百丈雲。我太殺為爾說了也。且道什麼處是說處。若是弄泥團漢時。兩箇淈淈𣸩𣸩。若是二俱作家時。如明鏡當臺。其實前頭二俱作家。後頭二俱放過。若是具眼漢。分明驗取。且道作麼生驗他。看雪竇頌出雲。

Here there is no need to say whether it is mind or not mind, nor whether it is not-mind or not not-mind. Directly, from the top of the head to the soles of the feet, not one eyebrow hair: that is still somewhat better. Mind and not-mind are what Chan Master Shou called the affirming and the negating explanations. This was the Nirvana Master Fazheng, who in former times served as West Hall at Baizhang and opened fields and expounded great meanings. At that time Nanquan had already seen Mazu and was only traveling to various places for decision. Baizhang's question here was very hard to answer: "Among the sages of the past, is there a Dharma they did not teach to people?" If it were this mountain monk, I would cover my ears and go out, and let the old man have a good fit of shame (the source text writes these two characters with a variant form). If one is a master, on hearing such a question he would see through him at once. Nanquan, going only on what he saw, said there was; he too was a Meng Balang. Baizhang went on with the mistake and followed with: "What is the Dharma not taught to people?" Quan said: "Not mind, not Buddha, not a thing." This fellow, greedily watching the moon in the sky, lost the pearl in his palm. Baizhang said: "You have said it. What a pity." He gave him an annotation to break it open. At that time he should simply have struck him across the back and made him know pain and itch. Even so, tell me, where is the saying? According to Nanquan's view, not mind, not Buddha, not a thing has never touched on it. Let me ask all of you: why then did he say "You have said it"? There are no traces in his words. If you say he did not say it, why did Baizhang say so? Nanquan was a flexible man and followed with a push: "I only say this much. What about you, Master?" If it had been someone else, he would have been unable to sort it out. But Baizhang was a master, and his answer was remarkably distinctive: "I am not a great teacher; how would I know whether there is saying or not saying?" Nanquan then said he did not understand. Did he really understand and say he did not? Surely not that he truly did not understand. Baizhang said: "I have said too much for you." Tell me, where is the saying? If they were mud-ball players, the two would be muddled and confused (the source text writes these four characters with variant forms). If both are masters, it is like a bright mirror on a stand. Indeed, in front both are masters, and behind both let it pass. If you are a person with eyes, examine it clearly. How will you examine it? Look at what Xuedou's verse says.

祖佛從來不為人(各自守疆界。有條攀條。記得箇元字腳在心。入地獄如箭)

Buddhas and patriarchs have never taught people (each keeps his own boundary; if there is a branch, grab the branch. Remembering the foot of a single word in the heart, one enters hell like an arrow).

衲僧今古競頭走(踏破草鞋。拗折拄杖。高掛缽囊)明鏡當臺列像殊(墮也。破也。打破鏡來與爾相見)

Patch-robed monks, ancient and modern, race with heads forward (wearing out straw sandals, snapping staffs, hanging the alms bag high). A bright mirror on its stand, images arranged in their variety (it has fallen, it has broken; smash the mirror and see you).

一一面南看北斗(還見老僧騎佛殿出山門麼。新羅國裡曾上堂。大唐國裡未打鼓)

Each, facing south, looks at the Northern Dipper (did you see this old monk riding the Buddha hall out of the mountain gate? In Silla he once ascended the hall; in the Great Tang the drum was not yet struck).

斗柄垂(落處也不知。在什麼處)

The handle of the Dipper hangs down (he does not know where it lands. Where is it?)

無處討(瞎。可惜許。椀子落地。楪子成七八片)拈得鼻孔失卻口(那裡得這消息來。果然恁麼。便打)

Nowhere to be found (blind. What a pity! A bowl falls to the ground, a dish breaks into seven or eight pieces). Picking it up, you lose your nose and your mouth (where did this news come from? Indeed it is like this; strike).

釋迦老子出世。四十九年。未曾說一字。始從光耀土。終至跋提河。於是二中間。未甞說一字。恁麼道。且道是說是不說。如今滿龍宮盈海藏。且作麼生是不說。豈不見修山主道。諸佛不出世。四十九年說。達磨不西來。少林有妙訣。又道諸佛不曾出世。亦無一法與人。但能觀眾生心。隨機應病。與藥施方。遂有三乘十二分教。其實祖佛。自古至今。不曾為人說。只這不為人。正好參詳。山僧常說。若是添一句。甜蜜蜜地。好好觀來。正是毒藥。若是劈脊便棒。驀口便摑。推將出去。方始親切為人。衲僧今古競頭走。到處是也問。不是也問。問佛問祖。問向上問向下。雖然如此。若未到這田地。也少不得。如明鏡當臺列像殊。只消一句。可辨明白。古人道。萬象及森羅。一法之所印。又道。森羅及萬象。總在箇中圓。神秀大師雲。身是菩提樹。心如明鏡臺。時時勤拂拭。勿使惹塵埃。大滿雲。他只在門外。雪竇恁麼道。且道在門內在門外。爾等諸人。各有一面古鏡。森羅萬象。長短方圓。一一於中顯現。爾若去長短處會。卒摸索不著。所以雪竇道。明鏡當臺列像殊。卻須是一一面南看北斗。既是面南。為什麼卻看北斗。若恁麼會得。方見百丈南泉相見處。此兩句頌百丈挨拶處。丈雲我。又不是大善知識。爭知有說不說。雪竇到此頌得。落在死水裡。恐人錯會。卻自提起雲。即今目前斗柄垂。爾更去什麼處討。爾才拈得鼻孔失卻口。拈得口失卻鼻孔了也。

The old man Shakyamuni, in forty-nine years after appearing in the world, never spoke a single word. From the beginning at the Land of Radiance to the end at the Bhadra River, in all that time between he never spoke a word. Said like this, is it speaking or not speaking? Now the dragon palaces are full and the sea of treasuries overflows; what then is not speaking? Have you not seen Master Xiushan say: "The buddhas do not appear in the world, yet in forty-nine years they speak; Bodhidharma did not come from the West, yet Shaolin has a wondrous secret"? He also said the buddhas never appeared in the world and gave no single dharma to people; they could only observe the minds of sentient beings, treating illnesses according to circumstance and giving medicine by prescription, and so there are the Three Vehicles and the twelve divisions of teachings. In truth, the buddhas and patriarchs have never taught people from ancient times until now. This very not teaching people is just right to ponder. I often say: if you add a single phrase, sweet as honey, look at it carefully, it is exactly poison. If you strike across the back, slap in the mouth, and push them out, only then do you truly help people closely. "Patch-robed monks, ancient and modern, race with heads forward": everywhere they ask, whether it is or is not, they ask. They ask about buddhas and patriarchs, ask about the higher and the lower. Even so, if you have not yet reached this ground, you cannot do without it. "A bright mirror on its stand, images arranged in their variety": a single phrase can distinguish it clearly. The ancients said: "The myriad images and the dense array of things are all stamped by one dharma." They also said: "The dense array and the myriad images are all complete within this." Master Shenxiu said: "The body is the Bodhi tree, the mind like a bright mirror stand; always diligently wipe it, and let no dust alight." Daman said: "He is still outside the gate." Xuedou says this; now tell me, is it inside the gate or outside the gate? Each of you has an ancient mirror, in which the dense array of the myriad images, long and short, square and round, each shows itself. If you try to understand it at the place of long and short, you will end up groping and not find it. Therefore Xuedou says: "A bright mirror on its stand, images arranged in their variety," but one must also, "each, facing south, look at the Northern Dipper." Since he faces south, why does he look at the Northern Dipper? If you can understand it this way, only then will you see the place where Baizhang and Nanquan met. These two lines are a verse on Baizhang's pressing. Baizhang said: "I am not a great teacher; how would I know whether there is saying or not saying?" Here Xuedou, having versified, fell into dead water, fearing people would misunderstand, and so lifted it up himself: "Right now before your eyes the Dipper's handle hangs down; where else will you look for it?" The moment you pick up the nose you lose the mouth, and picking up the mouth you lose the nose.

垂示雲。魚行水濁。鳥飛毛落。明辨主賓。洞分緇素。直似當臺明鏡。掌內明珠。漢現胡來。聲彰色顯。且道為什麼如此。試舉看。

Introduction: When a fish swims, the water clouds; when a bird flies, a feather falls. Clearly distinguish guest and host, and thoroughly separate monk and layman, directly like a bright mirror on its stand or a bright pearl in the palm: a barbarian comes and a barbarian appears, a Han comes and a Han appears; sound is clear and color shows. Tell me, why is it so? Please bring it up.

【二九】舉。僧問大隋。劫火洞然大千俱壞。未審這箇壞不壞(這箇是什麼物。這一句天下衲僧摸索不著。預搔待癢)隋雲。壞(無孔鐵鎚當面擲。沒卻鼻孔。未開口已前勘破了也)僧雲。恁麼則隨他去也(沒量大人語脈裡轉卻。果然錯認)隋雲。隨他去(前箭猶輕。後箭深。只這箇多少人。摸索不著。水長船高。泥多佛大。若道隨他去。在什麼處。若道不隨他去。又作麼生。便打)。

[Case 29] Case: A monk asked Dasui: "When the fire at the end of the aeon burns fiercely, the great thousand worlds are all destroyed. I do not know whether this is destroyed or not." (What thing is this? This one phrase no patch-robed monk in the world can grope for. He scratches before the itch.) Sui said: "Destroyed." (A holeless iron hammer thrown in the face; the nose lost. Seen through before he opened his mouth.) The monk said: "Then it goes along with it." (He turned around within the flow of words of a man without measure. Indeed, he has mistaken it.) Sui said: "It goes along with it." (The first arrow was light, the second arrow deep. How many people grope for this one thing and cannot find it? When the water rises, the boat rises; when the mud is thick, the Buddha is large. If you say it goes along with it, where is it? If you say it does not go along with it, then how? Strike.)

大隋真如和尚承嗣大安禪師。乃東川鹽亭縣人。參見六十餘員善知識。昔時在溈山會裡作火頭。一日溈山問雲。子在此數年。亦不解致箇問來看如何。隋雲。令某甲問箇什麼即得。溈山雲。子便不會問如何是佛。隋以手掩溈山口。山雲。汝已後覓箇掃地人也無。後歸川。先於堋口山路次。煎茶接待往來。凡三年。後方出世。開山住大隋。有僧問。劫火洞然。大千俱壞。未審這箇壞不壞。這僧只據教意來問。教中雲。成住壞空。三災劫起。壞至三禪天。這僧元來不知話頭落處。且道這箇是什麼人。多作情解道。這箇是眾生本性。隋雲。壞。僧雲。恁麼則隨他去也。隋雲。隨他去。只這箇。多少人情解。摸索不著。若道隨他去。在什麼處。若道不隨他去。又作麼生。不見道欲得親切。莫將問來問。後有僧問修山主。劫火洞然大千俱壞。未審這箇壞不壞。山主雲。不壞。僧雲。為什麼不壞。主雲。為同於大千。壞也礙塞殺人。不壞也礙塞殺人。其僧既不會大隋說話。是他也不妨以此事為念。卻持此問。直往舒州投子山。投子問近離甚處。僧雲。西蜀大隋。投雲。大隋有何言句。僧遂舉前話。投子焚香禮拜雲。西蜀有古佛出世。汝且速回。其僧復回至大隋。隋已遷化。這僧一場懡㦬。後有唐僧景遵題大隋雲瞭然無別法。誰道印南能。一句隨他語。千山走衲僧。蛩寒鳴砌葉。鬼夜禮龕燈。吟罷孤窓外。徘徊恨不勝。所以雪竇後面引此兩句頌出。如今也不得作壞會。也不得作不壞會。畢竟作麼生會。急著眼看。

Dharma Master Dasui Zhenru succeeded Chan Master Da'an. He was a native of Yanting County in Dongchuan. He called on more than sixty teachers. Formerly he served as fire-tender in Mount Gui's assembly. One day Mount Gui asked: "You have been here several years and have never asked a question. How about trying one?" Sui said: "What would you have me ask?" Mount Gui said: "Then you do not even know how to ask 'What is Buddha?'" Sui covered Mount Gui's mouth with his hand. Mount Gui said: "Later on, will you also look for someone to sweep the ground?" Afterward he returned to Sichuan and first, on the mountain road at Pengkou, brewed tea to receive travelers, for a full three years. Only then did he appear in the world, opening the mountain and living at Dasui. A monk asked: "When the fire at the end of the aeon burns fiercely, the great thousand worlds are all destroyed. I do not know whether this is destroyed or not." This monk was only asking according to the meaning of the teachings. The teachings say that in forming, abiding, decaying and emptying, the three calamities of an aeon arise, and the destruction reaches up to the Third Dhyana heaven. This monk in fact did not know where the topic lands. Now, who is this "this"? Many explain it by emotional understanding. This is the original nature of sentient beings. Sui said: "Destroyed." The monk said: "Then it goes along with it." Sui said: "It goes along with it." Over just this, how many people have tried emotional understanding and groped without finding it? If you say it goes along with it, where is it? If you say it does not go along with it, then how? Have you not seen the saying: to be intimate, do not use questions to ask? Later a monk asked Master Xiushan: "When the fire at the end of the aeon burns fiercely, the great thousand worlds are all destroyed. I do not know whether this is destroyed or not." The Master said: "Not destroyed." The monk said: "Why is it not destroyed?" The Master said: "Because it is the same as the great thousand worlds." If it is destroyed it obstructs and suffocates people; if it is not destroyed it also obstructs and suffocates people. That monk did not understand Dasui's words, but he took the matter to heart and carried this question straight to Mount Touzi in Shuzhou. Touzi asked: "Where have you come from recently?" The monk said: "Dasui in western Shu." Touzi said: "What words does Dasui have?" The monk then told the previous exchange. Touzi burned incense, bowed and said: "An ancient buddha has appeared in the world in western Shu. You must quickly go back." The monk went back to Dasui, but Sui had already passed away. This monk felt a great shame (the source text writes these two characters with a variant form). Later the Tang monk Jingzun inscribed on Dasui: "Having said it, there is no other dharma; who says it seals the Southern Nao? One phrase follows his words, and a thousand mountains the patch-robed monk runs. The cricket chirps on the step leaves, the ghost at night bows to the shrine lamp. Having chanted by the lone window, he paces, unable to bear the regret." This is why Xuedou, afterward, cites these two lines in his verse. Now you must not understand it as destroyed, and you must not understand it as not destroyed. In the end, how do you understand it? Quickly look closely.

劫火光中立問端(道什麼。已是錯了也)衲僧猶滯兩重關(坐斷此人。如何救得。百匝千重。也有腳頭腳底)

Standing within the flames of the aeon, raising the question (what are you saying? Already wrong). The patch-robed monk is still stuck at two barriers (to sit on this man and cut him off: how can he be saved? A hundred wraps and a thousand layers, with feet at the head and feet at the bottom).

可憐一句隨他語(天下衲僧作這般計較。千句萬句也不消得。有什麼難截斷他腳跟處)

Pitiful, one phrase follows his words (patch-robed monks of the world calculate like this; a thousand or ten thousand phrases are of no use. What is hard about cutting off his heels?)

萬裡區區獨往還(業識茫茫蹉過也不知。自是他踏破草鞋)

Ten thousand li, toiling alone, back and forth (vast karmic consciousness, passing by without even knowing; of course he wears out straw sandals).

雪竇當機頌出。句裡有出身處。劫火光中立問端。衲僧猶滯兩重關。這僧問處。先懷壞與不壞。是兩重關。若是得底人。道壞也有出身處。道不壞也有出身處。可憐一句隨他語。萬裡區區獨往還。頌這僧持此問投子。又復回大隋。可謂萬裡區區也。

Xuedou brought out his verse at the moment of opportunity, and within the phrases there is a way out. "Standing within the flames of the aeon, raising the question. The patch-robed monk is still stuck at two barriers." The monk's question already carried the thought of destroyed and not destroyed: these are the two barriers. If one has attained it, saying destroyed has a way out, and saying not destroyed has a way out. "Pitiful, one phrase follows his words; ten thousand li, toiling alone, back and forth." The verse is about this monk taking this question to Touzi and then returning to Dasui; this can be called ten thousand li, toiling.

【三〇】舉。僧問趙州。承聞和尚親見南泉。是否(千聞不如一見。拶眉分八字)州雲。鎮州出大蘿蔔頭(撐天拄地。斬釘截鐵。箭過新羅。腦後見腮。莫與往來)。

[Case 30] Case: A monk asked Zhaozhou: "I have heard that you personally saw Nanquan; is that so?" (A thousand hearings are not worth one sight. Brows pressed into the shape of the character eight.) Zhou said: "Zhenzhou produces large radishes." (Propping up heaven and holding up earth, cutting nails and slicing iron; the arrow passes Silla and the cheek is seen behind the head; no need to bother with comings and goings.)

這僧也是箇久參底。問中不妨有眼。爭奈趙州是作家。便答他道。鎮州出大蘿蔔頭。可謂無味之談。塞斷人口。這老漢大似箇白拈賊相似。爾才開口。便換卻爾眼睛。若是特達英靈底漢。直下向擊石火裡閃電光中。才聞舉著。剔起便行。苟或佇思停機。不免喪身失命。江西澄散聖判。謂之東問西答。喚作不答話。不上他圈繢。若恁麼會爭得。遠錄公雲。此是傍瞥語。收在九帶中。若恁麼會。夢也未夢見在。更帶累趙州去。有者道鎮州從來出大蘿蔔頭。天下人皆知。趙州從來參見南泉。天下人皆知。這僧卻更問道。承聞和尚親見南泉是否。所以州向他道。鎮州出大蘿蔔頭。且得沒交涉。都不恁麼會。畢竟作麼生會。他家自有通霄路。不見僧問九峰。承聞和尚親見延壽來。是否。峰雲。山前麥熟也未。正對得趙州答此僧話。渾似兩箇無孔鐵鎚。趙州老漢。是箇無事底人。爾輕輕問著。便換卻爾眼睛。若是知有底人。細嚼來嚥。若是不知有底人。一似渾崙吞箇棗。

This monk was also a long-time student, and in his question he did have eyes. But Zhaozhou was a master, and so answered him: "Zhenzhou produces large radishes." It can be called tasteless talk that stops up people's mouths. This old man is just like a thief who snatches things in plain view: as soon as you open your mouth, he swaps your eyes. If one is an outstanding and spirited person, then straight away, in the spark of a struck stone and the flash of lightning, on hearing it mentioned he raises it and walks off. If one stops to think and halts the moment, one cannot avoid losing body and life. Sanshengsan of Jiangxi judged it as answering east to a question in the west, which is called not answering; do not fall into his circle. If you understand it like this, what can you gain? Master Yuanlu said: "This is a sideways glance, and it is placed among the nine belts." If you understand like this, you have not even dreamed of it, and you drag Zhaozhou in as well. Some say that Zhenzhou has always produced large radishes, which everyone in the world knows, and that Zhaozhou has always visited Nanquan, which everyone in the world knows. This monk asked further, "I have heard that you personally saw Nanquan; is that so?" and so Zhou said to him: "Zhenzhou produces large radishes." But that has nothing to do with it. It is not to be understood like this at all. In the end, how is it to be understood? His house has its own road that reaches the clouds. Have you not seen a monk ask Jiufeng: "I have heard that you personally saw Yanshou; is that so?" Feng said: "Is the wheat ripe in front of the mountain yet?" This corresponds exactly to Zhaozhou answering this monk; the two are just like two holeless iron hammers. The old man Zhaozhou was a man of no affairs; ask him lightly and he swaps your eyes. If one is a person who knows it, he chews it carefully and swallows; if one does not know it, it is like swallowing a whole jujube.

鎮州出大蘿蔔(天下人知。切忌道著。一回舉著一回新)天下衲僧取則(爭奈不恁麼。誰用這閑言長語)

Zhenzhou produces large radishes (all the world knows it; be careful not to speak of it; each time it is mentioned it is new again). Patch-robed monks of the world take it as a rule (but how could it be otherwise? Who uses such idle long talk?)

只知自古自今(半開半合。如麻似粟。自古也不恁麼。如今也不恁麼)

They only know from ancient times until now (half open and half closed, like hemp and millet; from ancient times it was not like this, and now it is not like this either).

爭辨鵠白烏黑(全機頴脫。長者自長。短者自短。識得者貴。也不消得辨)

How can they tell the swan's white from the crow's black? (The whole function stands out; the long is naturally long and the short is naturally short. Those who recognize it are valued, and there is no need to tell them apart.)

賊賊(咄更不是別。自是擔枷過狀)衲僧鼻孔曾拈得(穿過了也。裂轉)

Thief! Thief! (Hey, it is no one else; it is carrying the cangue and confessing.) The patch-robed monk has indeed picked up the nose (pierced through; it has split and turned over).

鎮州出大蘿蔔。爾若取他為極則。早是錯了也。古人把手上高山。未免傍觀者哂。人皆知道這箇是極則語。卻畢竟不知極則處。所以雪竇道。天下衲僧取則。只知自古自今。爭辨鵠。白烏。黑。雖知今人也恁麼答。古人也恁麼答。何曾分得緇素來。雪竇道。也須是去他石火電光中。辨其鵠白烏黑始得。公案到此頌了也。雪竇自出意。向活潑潑處。更向爾道。賊賊衲僧鼻孔曾拈得。三世諸佛也是賊。歷代祖師也是賊。善能作賊換人眼睛。不犯手腳。獨許趙州。且道什麼處是趙州善做賊處。鎮州出大蘿蔔頭。

"Zhenzhou produces large radishes." If you take it as the ultimate rule, you are already wrong. The ancients led by the hand up the high mountain, and cannot avoid the smiles of onlookers. Everyone knows this is an ultimate saying, but in the end they do not know the place of the ultimate. So Xuedou says: "Patch-robed monks of the world take it as a rule, only knowing from ancient times until now. How can they tell the swan's white from the crow's black?" Although they know that people today answer like this and the ancients answered like this, when did they ever tell black from white? Xuedou says that one must go into that spark of stone and flash of lightning to distinguish the swan's white and the crow's black. Having versified the case this far, Xuedou brings out his own meaning and, at the lively place, tells you again: "Thief! Thief! The patch-robed monk has indeed picked up the nose." The buddhas of the three times are thieves too, and the patriarchs of all generations are thieves too. They are skilled at being thieves, swapping people's eyes without touching a hand or foot, and he commends only Zhaozhou. Now, where is Zhaozhou skilled at being a thief? "Zhenzhou produces large radishes."

垂示雲。動則影現。覺則氷生。其或不動不覺。不免入野狐窟裡。透得徹信得及。無絲毫障翳。如龍得水似虎靠山。放行也瓦礫生光。把定也真金失色。古人公案。未免周遮。且道評論什麼邊事。試舉看。

Introduction: When there is movement, a shadow appears; when there is awareness, ice forms. If one is neither moving nor aware, one cannot avoid entering the wild fox's den. If you break through, if you believe it fully, with not a thread of obstruction, you are like a dragon getting water or a tiger leaning on a mountain. When he lets go, even tiles and gravel glow; when he holds fast, even true gold loses its color. The ancients' public cases are inevitably long-winded. Tell me, what matter is being discussed? Please bring it up.

【三一】舉。麻谷持錫到章敬。遶禪床三匝。振錫一下。卓然而立(曹溪樣子一模脫出。直得驚天動地)敬雲。是是(泥裡洗土塊。賺殺一船人。是什麼語話。繫驢橛子)雪竇著語云。錯(放過則不可。猶較一著在)麻谷又到南泉遶禪床三匝。振錫一下。卓然而立(依前泥裡洗土塊。再運前來。鰕跳不出鬥)泉雲。不是不是(何不承當。殺人不眨眼。是什麼語話)雪竇著語云。錯(放過不可)麻谷當時雲。章敬道是。和尚為什麼道不是(主人公在什麼處。這漢元來取人舌頭。漏逗了也)泉雲。章敬即是是。汝不是(也好。殺人須見血。為人須為徹。瞞卻多少人來)此是風力所轉。終成敗壞(果然被他籠罩。爭奈自己何)。

[Case 31] Case: Magu came to Zhangjing carrying his staff. He circled the meditation seat three times, shook the staff once, and stood upright (a Caoxi model, cast from a single mold; truly shaking heaven and moving earth). Jing said: "Right, right." (Washing clods of earth in mud, deceiving a whole boat of people; what kind of talk is this? A donkey-tethering stake.) Xuedou added a comment: "Wrong." (To let it pass is not acceptable; still there is a better move.) Magu then went to Nanquan, circled the meditation seat three times, shook the staff once, and stood upright (again washing clods of earth in mud; he brings it out again; a shrimp cannot jump out of the measure). Quan said: "Wrong, wrong." (Why not take it on? Killing without blinking; what kind of talk is this?) Xuedou added a comment: "Wrong." (To let it pass is not acceptable.) Magu then said: "Zhangjing said right; why do you, Master, say wrong?" (Where is the master? This fellow turns out to take people's tongues; he has leaked.) Quan said: "Zhangjing is right, and you are wrong." (Good too; to kill a man you must see blood, and to help people you must help them thoroughly. How many has he deceived?) "This is turned by the force of the wind and in the end will come to ruin." (Indeed he is covered by him; but what can he do about himself?)

古人行腳。遍歷叢林。直以此事為念。要辨他曲錄木床上老和尚。具眼不具眼。古人一言相契即住。一言不契即去。看他麻谷到章敬。遶禪床三匝。振錫一下。卓然而立。章敬雲。是是殺人刀活人劍。須是本分作家。雪竇雲。錯。落在兩邊。爾若去兩邊會。不見雪竇意。他卓然而立。且道。為什麼事。雪竇為什麼卻道錯。什麼處是他錯處。章敬道是。什麼處是是處。雪竇如坐讀判語。麻谷簷箇是字。便去見南泉。依然遶禪床三匝。振錫一下。卓然而立。泉雲。不是不是。殺人刀活人劍。須是本分宗師。雪竇雲。錯。章敬道是是。南泉雲。不是不是。為復是同是別。前頭道是。為什麼也錯。後頭道不是。為什麼也錯。若向章敬句下薦得。自救也不了。若向南泉句下薦得。可與祖佛為師。雖然恁麼。衲僧家須是自肯始得。莫一向取人口辯。他問既一般。為什麼一箇道是。一箇道不是。若是通方作者。得大解脫底人。必須別有生涯。若是機境不忘底。決定滯在這兩頭。若要明辨古今。坐斷天下人舌頭。須是明取這兩錯始得。及至後頭雪竇頌。也只頌這兩錯。雪竇要提活鱍鱍處。所以如此。若是皮下有血底漢。自然不向言句中作解會。不向繫驢橛上作道理。有者道。雪竇代麻谷下這兩錯。有什麼交涉。殊不知。古人著語。鎖斷要關。這邊也是。那邊也是。畢竟不在這兩頭。慶藏主道。持錫遶禪床是與不是俱錯。其實亦不在此。爾不見。永嘉到曹溪見六祖。遶禪床三匝。振錫一下。卓然而立。祖雲。夫沙門者。具三千威儀。八萬細行。大德從何方而來。生大我慢。為什麼六祖卻道他生大我慢。此箇也不說是。也不說不是。是與不是都是繫驢橛。唯有雪竇下兩錯。猶較些子。麻谷雲。章敬道是。和尚為什麼道不是。這老漢不惜眉毛。漏逗不少。南泉道章敬則是是汝不是。南泉可謂見兔放鷹。慶藏主雲。南泉忒殺郎當。

The ancients went on pilgrimage, visiting monastery after monastery, keeping this one matter always in mind: to discern whether the old monks sitting on their curved wooden chairs had the eye or not. If one word was in accord they stayed; if one word was not in accord they left. Look at Mayu when he came to Zhangjing: he circled the meditation seat three times, shook his staff once, and stood tall. Zhangjing said, "Right, right. The sword that kills and the sword that gives life must be in the hands of a true master." Xuedou said, "Wrong. He has fallen into the two sides. If you go and understand it on the two sides, you do not see Xuedou's meaning." He stood there tall. Tell me, for what matter? Why did Xuedou say 'wrong'? Where is his error? Zhangjing said 'right': where is the 'right'? Xuedou is like someone sitting and reading out a judge's verdict. Mayu, carrying that word 'right', went to see Nanquan. Just as before he circled the meditation seat three times, shook his staff once, and stood tall. Nanquan said, "Not right, not right. The sword that kills and the sword that gives life must be in the hands of a true master of the school." Xuedou said, "Wrong." Zhangjing said "right, right"; Nanquan said "not right, not right." Are they the same right, or different? Why is the earlier 'right' also wrong, and why is the later 'not right' also wrong? If you grasp it under Zhangjing's phrase, you cannot even save yourself. If you grasp it under Nanquan's phrase, you can be a teacher of buddhas and ancestors. Even so, a monk must affirm it himself and must not just take the words of others and argue. Since the question was the same, why did one say 'right' and the other 'not right'? One who is a master of all directions and has attained great liberation must have a different way of living. One who has not forgotten the occasion and the situation is certainly stuck at these two ends. If you want to discern past and present clearly and cut off the tongues of everyone in the world, you must clearly grasp these two wrongs. And when Xuedou gives his verse later, he too only verses these two wrongs. Xuedou wants to bring up what is lively, so he does it this way. A fellow with blood under his skin will naturally not form an understanding within the words and phrases, nor make doctrine on a donkey-tethering post. Some say: what has it to do with Xuedou speaking these two 'wrongs' in Mayu's place? They do not know that the ancients applied words to lock the key pass. This side is so, that side is so, and in the end it is not at these two ends. Zang the librarian said, "Whether circling the seat with a staff is right or not, both are wrong; in fact it is not in this either." Do you not see that when Yongjia went to Caoxi to see the Sixth Ancestor, he circled the meditation seat three times, shook his staff once, and stood tall? The Ancestor said, "A monk must have the three thousand deportments and the eighty thousand fine practices. Where does Your Virtue come from that you are so proud?" Why did the Sixth Ancestor say he was so proud? He did not say right and did not say not right; right and not right are all donkey-tethering posts. Only Xuedou's two 'wrongs' are comparatively better. Mayu said, "Zhangjing said 'right'; why does Your Reverence say 'not right'?" This old man did not spare his eyebrows and leaked a good deal. Nanquan said, "Zhangjing is right, it is you who are not right." Nanquan may be said to release the hawk upon seeing the hare. Zang the librarian said, "Nanquan is too sloppy."

不是便休。更與他出過道。此是風力所轉。終成敗壞。圓覺經云。我今此身。四大和合。所謂髮毛爪齒。皮肉筋骨。髓腦垢色。皆歸於地。唾涕膿血。皆歸於水。暖氣歸火。動轉歸風。四大各離今者妄身。當在何處。他麻谷持錫遶禪床。既是風力所轉。終成敗壞。且道畢竟。發明心宗底事。在什麼處。到這裡。也須是生鐵鑄就底箇漢始得。豈不見張拙秀才。參西堂藏禪師。問雲。山河大地。是有是無。三世諸佛。是有是無藏雲。有張拙秀才雲。錯。藏雲。先輩曾參見什麼人來。拙雲。參見徑山和尚來。某甲凡有所問話。徑山皆言無。藏雲。先輩有什麼眷屬。拙雲。有一山妻兩箇痴頑。又卻問。徑山有甚眷屬。拙雲。徑山古佛。和尚莫謗渠好。藏雲。待先輩得似徑山時。一切言無。張拙俛首而已。大凡作家宗師。要與人解粘去縛。抽釘拔楔。不可只守一邊。左撥右轉。右撥左轉。但看仰山到中邑處謝戒。邑見來。於禪床上拍手雲。和尚。仰山即東邊立。又西邊立。又於中心立。然後謝戒了。卻退後立。邑雲。什麼處得此三昧來。仰山雲。於曹溪印子上。脫將來。邑雲。汝道曹溪用此三昧接什麼人。仰雲。接一宿覺。仰山又復問中邑雲。和尚什麼處得此三昧來。邑雲。我於馬祖處得此三昧來。似恁麼說話。豈不是舉一明三。見本逐末底漢。龍牙示眾道。夫參學人。須透過祖佛始得。新豐和尚道。見祖佛言教。如生冤家。始有參學分。若透不得。即被祖佛瞞去。時有僧問。祖佛還有瞞人之心也無。牙雲。汝道江湖還有礙人之心也無。又云江湖雖無礙人之心。自是時人過不得。所以江湖卻成礙人去。不得道江湖不礙人。祖佛雖無瞞人之心。自是時人透不得。祖佛卻成瞞人去也。不得道祖佛不瞞人。若透得祖佛過。此人即過卻祖佛。也須是體得祖佛意。方與向上。古人同。如未透得。儻學佛學祖。則萬劫無有得期。

(Yuanwu continues:) If it is not right, stop there; moreover he gives him further explanation. This is what is turned by the force of wind and in the end falls into ruin. The Sutra of Perfect Enlightenment says: "This body of mine now is a harmony of the four elements. Hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, and filth all return to earth; spittle, mucus, pus, and blood all return to water; warmth returns to fire; movement returns to wind. When the four elements each separate, where is this false body now?" Since Mayu's carrying his staff around the seat is turned by the force of wind and in the end falls into ruin, tell me, where in the end is the matter of revealing the mind school? Here too one must be a fellow cast of raw iron. Do you not recall the scholar Zhang Zhuo who visited Zen Master Zang of Xitang and asked: "Are mountains, rivers, and the great earth existent or non-existent? Are the buddhas of the three times existent or non-existent?" Zang said, "Existent." Zhang Zhuo said, "Wrong." Zang said, "Whom have you visited before?" Zhuo said, "I visited the Master of Jingshan. Whatever I asked, Jingshan said 'non-existent'." Zang said, "What family do you have?" Zhuo said, "A wife and two dull children." He then asked in turn, "What family does Jingshan have?" Zhuo said, "Jingshan is an ancient buddha; Your Reverence, please do not slander him." Zang said, "When you are like Jingshan, you will say 'non-existent' to everything." Zhang Zhuo only bowed his head. In general, a master of the school wants to untie the sticking and loosen the bonds for people, pull out the nails and draw out the wedges, and must not guard only one side; he turns left when pushed right and turns right when pushed left. Just look at Yangshan going to Zhongyi to thank him for the precepts. Zhongyi saw him come and clapped his hands on the meditation seat saying, "Master!" Yangshan stood on the east side, then on the west side, then in the center, and then thanked him for the precepts, and withdrew to stand behind. Zhongyi said, "Where did you get this samadhi?" Yangshan said, "I took it off the seal of Caoxi." Zhongyi said, "Tell me, whom did Caoxi use this samadhi to receive?" Yangshan said, "To receive the One Night Awakened One." Yangshan in turn asked Zhongyi, "Where did Your Reverence get this samadhi?" Zhongyi said, "I got this samadhi from Mazu." Is such speech not raising one to know three, seeing the root and following the branch? Longya addressed the assembly: "Those who study must pass beyond the buddhas and ancestors. Master Xinfeng said that when one sees the teachings of buddhas and ancestors as if they were enemies, only then does one have a share in study. If you cannot pass through, you will be deceived by the buddhas and ancestors." A monk then asked, "Do the buddhas and ancestors have a mind to deceive people?" Longya said, "Tell me, do the rivers and lakes have a mind to obstruct people?" He added, "Though the rivers and lakes have no mind to obstruct people, people of the time cannot cross them, so the rivers and lakes become an obstruction. One cannot say the rivers and lakes do not obstruct people. Though the buddhas and ancestors have no mind to deceive people, people of the time cannot pass through, so the buddhas and ancestors have become deceivers. One cannot say the buddhas and ancestors do not deceive people. If you can pass through the buddhas and ancestors, then you have gone beyond them, but you must embody the intention of the buddhas and ancestors to be the same as the ancients of the higher way. If you have not yet passed through, then if you study the buddhas and ancestors, there will be no time of attainment for ten thousand kalpas."

又問如何得不被祖佛瞞去。牙雲。直須自悟去。到這裡須是如此始得。何故為人須為徹。殺人須見血。南泉雪竇是這般人。方敢拈弄。頌雲。

(Yuanwu continues:) The monk asked further: "How can one avoid being deceived by the buddhas and ancestors?" Longya said, "You simply must awaken yourself." Here one must be like this. Why? To help people one must help them thoroughly, and to kill a person one must see blood. Nanquan and Xuedou were such people, and only then did they dare to handle it. The verse says:

此錯彼錯(惜取眉毛。據令而行。天上天下。唯我獨尊)切忌拈卻(兩箇無孔鐵鎚。直饒千手大悲也提不起。或若拈去闍黎吃三十棒)

This wrong, that wrong (Cherish your eyebrows. Act according to the command. In heaven above and earth below, I alone am the honored one.) Take care not to pick them up (Two iron hammers without holes. Even the thousand-handed Compassionate One could not lift them. If you do pick them up, you will take thirty blows.)

四海浪平(天下人不敢動著。東西南北一等家風。近日多雨水)

The waves of the four seas are calm (No one in the world dares to touch it. East, west, south, north, the same family style. Lately there is much rain.)

百川潮落(淨躶躶赤灑灑。且得自家安穩。直得海晏河清)

The tides of the hundred rivers recede (Utterly naked, bare and clean. At least you get your own peace. The sea is calm and the river clear.)

古策風高十二門(何似這箇。杖頭無眼。切忌向拄杖頭上作活計)門門有路空蕭索(一物也無。賺爾平生。覷著即瞎)

The ancient staff, wind high at the twelve gates (How does it compare with this? The staff has no eye at its head. Take care not to make a living on the head of the staff.) Every gate has a road but all is empty and desolate (Not a single thing. It has cheated you your whole life. Look at it and you go blind.)

非蕭索(果然。賴有轉身處。已瞎了也。便打)

Not desolate (Indeed. Fortunately there is a place to turn around. Already blind. Strike.)

作者好求無病藥(一死更不再活。十二時中為什麼瞌睡。撈天摸地作什麼)

Adepts do well to seek the medicine for no illness (Once dead, you do not live again. Why doze through all twelve periods of the day? What are you groping at the sky and feeling at the ground for?)

這一箇頌。似德山見溈山公案相似。先將公案。著兩轉語。穿作一串。然後頌出。此錯彼錯。切忌拈卻。雪竇意雲。此處一錯。彼處一錯。切忌拈卻。拈卻即乖。須是如此。著這兩錯。直得四海浪平百川潮落。可殺清風明月。爾若向這兩錯下會得。更沒一星事。山是山水是水。長者自長短者自短。五日一風十日一雨。所以道。四海浪平百川潮落。後面頌麻谷持錫雲。古策風高十二門。古人以鞭為策。衲僧家以拄杖為策(祖庭事苑中。古策舉錫杖經)西王母瑤池上。有十二朱門。古策即是拄杖。頭上清風。高於十二朱門。天子及帝釋所居之處。亦各有十二朱門。若是會得這兩錯。拄杖頭上生光古策也用不著。古人道。識得拄杖子。一生參學事畢。又道不是標形虛事褫。如來寶杖親蹤跡。此之類也。到這裡。七顛八倒。於一切時中。得大自在。門門有路空蕭索。雖有路。只是空蕭索。雪竇到此。自覺漏逗。更與爾打破。然雖如是。也有非蕭索處。任是作者。無病時。也須是先討些藥吃始得。

This verse is like the case of Deshan seeing Weishan. First he took the case, set two turning phrases on it, strung them together as one, and then gave the verse. This wrong, that wrong; take care not to pick them up. Xuedou's meaning is: one wrong here and one wrong there; take care not to pick them up, for if you pick them up you go astray. It must be like this. Putting down these two wrongs makes the waves of the four seas calm and the tides of the hundred rivers recede, with plenty of clear breeze and bright moon. If you understand under these two wrongs, there is not a speck of business any more: mountains are mountains, water is water, the long is long of itself, the short is short of itself, a wind every five days and a rain every ten days. So he says the waves of the four seas are calm and the tides of the hundred rivers recede. Later he verses Mayu holding his staff: the ancient staff, wind high at the twelve gates. The ancients used a whip as their 'ce'; the monks used the staff as their 'ce' (in the Garden of Ancestral Halls the staff is cited from the Staff Sutra). At Queen Mother of the West's Jade Pool there are twelve vermilion gates. The 'ancient staff' is just the staff; the clear breeze at its head is higher than the twelve vermilion gates. The places where the Son of Heaven and Indra dwell also each have twelve vermilion gates. If you understand these two wrongs, the light arising at the head of the staff and the ancient staff are not needed either. The ancients said, "Recognize the staff, and the study of a whole life is finished." They also said, "It is not an empty show of form, but the true footprints of the Tathagata's precious staff." Things like this. Here, tumbling in all directions, one gains great freedom in all situations. Every gate has a road but all is empty and desolate: though there is a road, it is only empty and desolate. Xuedou, reaching this point, feels he has leaked, and goes further to smash it for you. Even so, there is also a place that is not desolate. Even an adept, when he has no illness, must first seek some medicine and take it.

垂示雲。十方坐斷千眼頓開。一句截流萬機寢削。還有同死同生底麼。見成公案打疊不下。古人葛藤試請舉看。

Pointer: Sitting cut off the ten directions, the thousand eyes open at once. One phrase cutting the stream, the myriad devices go quiet. Are there any who will die and live together? The ready-made case cannot be put away; let us try citing the ancients' entanglements.

【三二】舉。定上座。問臨濟。如何是佛法大意(多少人到此茫然。猶有這箇在。訝郎當作什麼)濟下禪床擒住。與一掌。便托開(今日捉敗。老婆心切。天下衲僧跳不出)定佇立(已落鬼窟裡。蹉過了也。未免失卻鼻孔)傍僧雲。定上座何不禮拜(冷地裡有人覷破。全得他力。東家人死西家人助哀)定方禮拜(將勤補拙)忽然大悟(如暗得燈。如貧得寶。將錯就錯。且道定上座見箇什麼便禮拜)。

[Case 32] Cited: Venerable Ding asked Linji, "What is the great meaning of the Buddha Dharma?" (How many people reach this point bewildered. This still remains. Why make a fuss over being sloppy?) Linji came down from his seat, seized him, gave him a slap, and pushed him away. (Caught defeated today. His grandmotherly kindness was keen. No monk in the world can jump out.) Ding stood there stunned. (Already fallen into the ghost cave. Missed it. He cannot avoid losing his nostrils.) A monk beside him said, "Venerable Ding, why not bow?" (Someone saw through it in the cold; he owes it entirely to his help. When someone in the east dies, the west joins in mourning.) Ding then bowed. (Using diligence to make up for clumsiness.) Suddenly he awakened greatly. (Like getting a lamp in the dark, like a poor man finding treasure. Making the most of a mistake. Tell me, what did Venerable Ding see that made him bow?)

看他恁麼。直出直入。直往直來。乃是臨濟正宗。有恁麼作用。若透得去。便可翻天作地。自得受用。定上座是這般漢。被臨濟一掌。禮拜起來。便知落處。他是向北人。最樸直。既得之後。更不出世。後來全用臨濟機。也不妨頴脫。一日路逢巖頭雪峰欽山三人。巖頭乃問甚處來。定雲。臨濟。頭雲。和尚萬福。定雲。已順世了也。頭雲。某等三人。特去禮拜。福緣淺薄。又值歸寂。未審和尚在日。有何言句。請上座舉一兩則看。定遂舉臨濟一日示眾雲。赤肉團上。有一無位真人。常從汝諸人面門出入。未證據者看看。時有僧出問。如何是無位真人。濟便擒住雲。道道。僧擬議。濟便托開雲。無位真人。是什麼乾屎橛。便歸方丈。巖頭不覺吐舌。欽山雲。何不道非無位真人。被定擒住雲。無位真人與非無位真人。相去多少。速道速道。山無語。直得面黃面青。巖頭雪峰。近前禮拜雲。這新戒不識好惡。觸忤上座。望慈悲且放過。定雲。若不是這兩箇老漢。𡎺殺這尿床鬼子。又在鎮州齋回。到橋上歇。逢三人座主。一人問。如何是禪河深處。須窮底。定擒住擬拋向橋下。時二座主。連忙救雲。休休。是伊觸忤上座。且望慈悲。定雲。若不是二座。主從他窮到底去。看他恁麼手段。全是臨濟作用。更看雪竇頌出雲。

Look at him: straight in, straight out, straight going, straight coming; this is the true lineage of Linji. With such a function, if one can pass through, one can turn heaven into earth and enjoy it for oneself. Venerable Ding was such a man. After receiving Linji's slap, when he rose from his bow he knew where it landed. He was a northerner, most simple and direct. After he gained it, he never came out into the world, and later he wholly used Linji's devices, and it was no harm that he emerged distinguished. One day he met Yantou, Xuefeng, and Qinshan on the road. Yantou asked, "Where do you come from?" Ding said, "From Linji." Yantou said, "Blessings to the Master." Ding said, "He has already passed away." Yantou said, "We three went specially to pay homage, but our karmic affinity is thin and he had already entered stillness. May we ask what sayings the Master had during his life? Please, Venerable, cite one or two." Ding then cited a day when Linji addressed the assembly: "On this lump of red flesh there is a true person without rank, always going in and out of the faces of all of you. Those who have not yet witnessed it, look, look!" Then a monk came out and asked, "What is the true person without rank?" Linji seized him and said, "Speak, speak!" The monk hesitated, and Linji pushed him away and said, "The true person without rank, what a dry shit-stick!" and went back to the abbot's room. Yantou unconsciously stuck out his tongue. Qinshan said, "Why not say 'not the true person without rank'?" Ding seized him and said, "How far apart are the true person without rank and the 'not true person without rank'? Speak quickly, speak quickly!" Qinshan had no words, his face turning yellow and then blue. Yantou and Xuefeng came forward and bowed, saying, "This novice does not know good from bad and has offended the Venerable; we beg your compassion to let him go this once." Ding said, "If it were not for these two old men, I would have beaten this bed-wetting brat to death." Again, returning from a meal at Zhenzhou, he rested on a bridge and met three lecturers. One asked, "What is the deep place of the river of Zen where one must reach the bottom?" Ding seized him and was about to throw him down from the bridge. Two lecturers hastily rescued him, saying, "Stop, stop! He offended the Venerable; please be compassionate." Ding said, "If it were not for the two lecturers, I would have let him go down and reach the bottom." Look at such methods; they are entirely Linji's function. Now look at Xuedou's verse:

斷際全機繼後蹤(黃河從源頭濁了也。子承父業)持來何必在從容(在什麼處。爭奈有如此人。無腳手人還得他也無)

Duanji's whole function continues his later tracks (The Yellow River is muddy from its source. The son takes on the father's work.) Why bring it out so leisurely? (Where is it? How could there be such a person? Could someone without hands and feet obtain it?)

巨靈擡手無多子(嚇殺人。少賣弄。打一拂子。更不再勘)

When the giant spirit lifts his hand there is not much to it (He scares people to death. Stop showing off. One blow with the whisk and no further testing.)

分破華山千萬重(乾坤大地一時露出。墮也)

It splits Mount Hua into thousands of layers (Heaven, earth, and the great ground are laid bare at once. Fallen.)

雪竇頌。斷際全機繼後蹤。持來何必在從容。黃檗大機大用。唯臨濟獨繼其蹤。拈得將來不容擬議。或若躊躇便落陰界。楞嚴經云。如我按指。海印發光。汝暫舉心。塵勞先起。巨靈擡手無多子。分破華山千萬重。巨靈神有大神力。以手擘開太華。放水流入黃河。定上座疑情。如山堆嶽積。被臨濟一掌。直得瓦解氷消。

Xuedou's verse: Duanji's whole function continues his later tracks; why bring it out so leisurely? Huangbo's great device and great function were inherited in his tracks by Linji alone. Taking it up allows no deliberation; if you hesitate, you fall into the realm of shadows. The Surangama Sutra says: "As when I press my finger, the sea-seal gives off light; the moment you raise a thought, the dust of toil rises first." When the giant spirit lifts his hand there is not much to it; it splits Mount Hua into thousands of layers. The giant spirit had great divine power and with his hand split open Mount Hua and let the water flow into the Yellow River. Venerable Ding's doubts were piled like mountains, but with one slap from Linji they crumbled like tiles and melted like ice.

垂示雲。東西不辨南北不分。從朝至暮從暮至朝。還道伊瞌睡麼。有時眼似流星。還道伊惺惺麼有時呼南作北。且道是有心是無心。是道人是常人。若向箇裡透得。始知落處。方知古人恁麼不恁麼。且道是什麼時節。試舉看。

Pointer: Not distinguishing east from west, not telling south from north, from morning till night and night till morning, would you call that dozing? Sometimes the eyes are like shooting stars; would you call that awake? Sometimes one calls south north; tell me, is that mindfulness or no mind, a man of the Way or an ordinary man? If you can pass through here, only then will you know where it lands, and know whether the ancients were like this or not. Tell me, what moment is this? Try citing it.

【三三】舉。陳操尚書看資福。福見來便畫一圓相(是精識精。是賊識賊。若不蘊藉爭識這漢。還見金剛圈麼)操雲。弟子恁麼來。早是不著便。何況更畫一圓相(今日撞著箇瞌睡漢這老賊)福便掩卻方丈門(賊不打貧兒家。已入他圈繢了也)雪竇雲。陳操只具一隻眼(雪竇頂門具眼。且道他意在什麼處。也好與一圓相。灼然龍頭蛇尾。當時好與一拶。教伊進亦無門退亦無路。且道更與他什麼一拶)。

[Case 33] Cited: Minister Chen Cao went to see Zifu. Zifu saw him come and drew a circle. (A clever one knows a clever one, a thief knows a thief. If he were not reserved, how could he recognize this man? Do you see the diamond circle?) Cao said, "Your disciple came like this, and already it was not convenient; how much more to draw a circle." (Today he has run into this dozing old thief.) Zifu then shut the abbot's door. (A thief does not rob a poor man's house. Already he is inside his circle.) Xuedou said, "Chen Cao had only one eye." (Xuedou has the eye at the top of his head. Tell me, where is his meaning? It would have been fine to give a circle too. Clearly a dragon's head and a snake's tail. At that time he should have given a squeeze, so that he had no gate to enter and no road to retreat. Tell me, what further squeeze to give him?)

陳操尚書。與裴休李翱同時。凡見一僧來。先請齋。襯錢三百。須是勘辨。一日雲門到相看便問。儒書中即不問。三乘十二分教。自有座主。作麼生是衲僧家行腳事。雲門雲。尚書曾問幾人來。操雲。即今問上座。門雲。即今且置。作麼生是教意。操雲。黃卷赤軸。門雲。這箇是文字語言。作麼生是教意。操雲。口欲談而辭喪。心欲緣而慮亡。門雲。口欲談而辭喪。為對有言。心欲緣而慮亡。為對妄想。作麼生是教意。操無語。門雲。見說尚書看法華經是否。操雲是門雲。經中道。一切治生產業。皆與實相不相違背。且道非非想天。即今有幾人退位。操又無語。門雲。尚書且莫草草。師僧家拋卻三經五論來入叢林。十年二十年。尚自不奈何。尚書又爭得會。操禮拜雲。某甲罪過。又一日與眾官登樓次。望見數僧來。一官人云。來者總是禪僧。操雲。不是。官雲。焉知不是。操雲。待近來與爾勘過。僧至樓前。操驀召雲。上座。僧舉頭。書謂眾官雲。不信道。唯有雲門一人。他勘不得。他參見睦州來。一日去參資福。福見來。便畫一圓相。資福乃溈山仰山下尊宿。尋常愛以境致接人。見陳操尚書便畫一圓相。爭奈操卻是作家。不受人瞞。解自點檢雲。弟子恁麼來早是不著便。那堪更畫一圓相。福掩卻門。這般公案謂之言中辨的句裡藏機。雪竇道。陳操只具。一隻眼。雪竇可謂頂門具眼。且道意在什麼處。也好與一圓相。若總恁麼地。衲僧家如何為人。我且問爾。當時若是諸人作陳操時。堪下得箇什麼語。免得雪竇道他只具一隻眼。所以雪竇踏翻頌雲。

Minister Chen Cao was a contemporary of Pei Xiu and Li Ao. Whenever he saw a monk come, he first invited him to a meal, with a gift of three hundred coins, and would then test him. One day Yunmen came to see him, and he asked, "I will not ask about the Confucian books. The Three Vehicles and twelve divisions of teaching have their lecturers. What is the pilgrimage business of a monk?" Yunmen said, "How many has the Minister asked?" Cao said, "I am asking the Venerable right now." Yunmen said, "Set aside the present. What is the meaning of the teaching?" Cao said, "Yellow scrolls and red rollers." Yunmen said, "These are words and writing. What is the meaning of the teaching?" Cao said, "The mouth wants to speak but the words are lost; the mind wants to attach but thought is gone." Yunmen said, "'The mouth wants to speak but the words are lost' is in response to having speech; 'the mind wants to attach but thought is gone' is in response to delusion. What is the meaning of the teaching?" Cao had no words. Yunmen said, "I hear the Minister reads the Lotus Sutra, is that so?" Cao said, "Yes." Yunmen said, "The sutra says: 'All occupations of livelihood do not contradict the true nature of things.' Tell me, in the Heaven of Neither Thought nor Non-thought, how many people have now stepped down?" Cao again had no words. Yunmen said, "Minister, do not be hasty. A monk who throws away the three sutras and five treatises and enters a monastery cannot manage it even after ten or twenty years; how can a minister understand?" Cao bowed and said, "I am at fault." On another day, when he was going up a tower with the officials, he saw several monks approach. One official said, "Those coming are all Zen monks." Cao said, "No." The official said, "How do you know they are not?" Cao said, "Wait until they come near and I will test them for you." When the monks reached the tower, Cao suddenly called out, "Venerable!" The monk raised his head. The Minister said to the officials, "Do you not believe me?" Only Yunmen alone he could not test; Yunmen had visited Muzhou. One day he went to visit Zifu, and Zifu saw him come and drew a circle. Zifu was a venerable of the line of Weishan and Yangshan and liked to receive people with situations. Seeing Minister Chen Cao, he drew a circle. But Cao was an adept and not to be deceived; he examined himself and said, "Your disciple came like this and already it was not convenient; how could I bear another circle?" Zifu shut the door. This kind of case is called discerning within words and hiding the device within phrases. Xuedou said, "Chen Cao had only one eye." Xuedou may be said to have the eye on the top of his head. Tell me, where is his meaning? It would have been fine to give a circle too. If it were all like this, how would a monk help people? I ask you: if you had been Chen Cao at that time, what words could you have given to avoid Xuedou saying he had only one eye? Therefore Xuedou overturned it and gave a verse:

團團珠遶玉珊珊(三尺杖子攪黃河。須是碧眼胡僧始得。生鐵鑄就)馬載驢駝上鐵船(用許多作什麼。有什麼限。且與闍𥠖看)

Round and round, pearls encircle the jade, tinkling (A three-foot staff stirring the Yellow River; it must be a blue-eyed barbarian monk. Cast of raw iron.) Horses carry and donkeys haul them onto the iron boat (What use so many? What limit is there? Let me show it to the Venerable.)

分付海山無事客(有人不要。若是無事客也不消得。須是無事始得)

Entrust them to the idle guest of sea and mountain (Some do not want them. If he is an idle guest, he does not need them either. He must be free of affairs.)

釣鼇時下一圈攣(恁麼來恁麼去。一時出不得。若是蝦䗫堪作什麼。蝦蜆螺蚌怎生奈何。須是釣鼇始得)

When fishing for the giant turtle, drop a coiled hook (Coming like this and going like this, none can get out at once. What use is a toad? What can be done with shrimp, clams, snails, and mussels? It must be fishing for the giant turtle.)

雪竇復雲。天下衲僧跳不出(兼身在內。一坑埋卻。闍𥠖還跳得出麼)

Xuedou again says: No monk in the world can jump out (Including himself in it, buried in a single pit. Can the Venerable jump out?)

團團珠遶玉珊珊。馬載驢駝上鐵船。雪竇當頭頌出。只頌箇圓相。若會得去。如虎戴角相似。這箇些子。須是桶底脫機關盡。得失是非。一時放卻。更不要作道理會。也不得作玄妙會。畢竟作麼生會。這箇須是馬載驢駝上鐵船。這裡看始得。別處則不可分付。須是將去分付海山無事底客。爾若肚裡有些子事。即承當不得。這裡須是有事無事。違情順境。若佛若祖奈何他不得底人。方可承當。若有禪可參。有凡聖情量。決定承當他底不得。承當得了。作麼生會。他道釣鼇時下一圈攣。釣鼇須是圈攣始得。所以風穴雲。慣釣鯨鯢澄巨浸。卻嗟蛙步碾泥沙。又云。巨鼇莫戴三山去。吾欲逢萊頂上行。雪竇復雲。天下衲僧跳不出。若是巨鼇。終不作衲僧見解。若是衲僧。終不作巨鼇見解。

Round and round, pearls encircle the jade, tinkling; horses carry and donkeys haul them onto the iron boat. Xuedou comes straight out with the verse, verse only a circle. If you understand it, it is like a tiger wearing horns. This tiny thing requires the bottom of the bucket to fall out and the mechanism to be exhausted, letting go of gain and loss and right and wrong at once, with no explanation by reasoning and no mysterious understanding either. In the end, how to understand? It must be looked at in this way: horses carry and donkeys haul onto the iron boat; it cannot be entrusted elsewhere. One must entrust it to an idle guest of sea and mountain. If you have anything in your belly, you cannot bear it. Here one must be a person who, with affairs or without, against one's feeling or with it, cannot be shaken by buddhas or ancestors; only such a person can bear it. If there is Zen to study, or feelings of ordinary and holy, you certainly cannot bear it. Having borne it, how to understand? He says: when fishing for the giant turtle, drop a coiled hook; fishing for the giant turtle requires a coiled hook. So Fengxue said, "Used to fishing for whales to clear the great deep, I sigh at frogs who tread mud and sand." He also said, "Giant turtle, do not carry the three mountains away; I want to walk atop Penglai." Xuedou again says, no monk in the world can jump out. If he is a giant turtle, he will never hold a monk's views; if he is a monk, he will never hold a giant turtle's views.

【三四】舉。仰山問僧。近離甚處(天下人一般。也要問過。因風吹火。不可不作常程)僧雲。廬山(實頭人難得)山雲曾遊五老峰麼(因行不妨掉臂。何曾蹉過)僧雲。不曾到(移一步。面赤不如語直。也似忘前失後)山雲。闍黎不曾遊山(太多事生。惜取眉毛好。這老漢著甚死急)雲門雲。此語皆為慈悲之故。有落草之談(殺人刀活人劒。兩箇三箇。要知山上路。須是去來人)。

[Case 34] Cited: Yangshan asked a monk, "Where have you come from recently?" (Everyone in the world is the same, but he too must ask. Blowing on the fire along with the wind; one cannot but follow the usual routine.) The monk said, "Mount Lu." (Honest people are hard to find.) Yangshan said, "Have you toured Five Elders Peak?" (While walking, swinging the arms is no harm; when has he ever gone wrong?) The monk said, "I have not been there." (Take a step further. A red face is no match for plain speech; it is also like forgetting the front and losing the back.) Yangshan said, "Venerable, you have not toured the mountains." (Too much trouble. Better cherish your eyebrows. Why is this old man in such a deadly hurry?) Yunmen said, "These words were all out of compassion; they are talk that falls into the weeds." (The sword that kills, the sword that gives life, two or three of them. To know the road up the mountain, one must be someone who has gone and come.)

驗人端的處。下口便知音。古人道。沒量大人。向語脈裡轉卻。若是頂門具眼。舉著便知落處。看他一問一答。歷歷分明。雲門為什麼卻道。此語皆為慈悲之故。有落草之談。古人到這裡。如明鏡當臺明珠在掌。胡來胡現漢來漢。現一箇蠅子也過他鑑不得。且道作麼生是慈悲之故有落草之談。也不妨險峻。到這田地。也須是箇漢始可提掇。雲門拈雲這僧親從廬山來。因什麼卻道。闍黎不曾遊山溈山。一日問抑山雲。諸方若有僧來。汝將什麼驗他。仰山雲。某甲有驗處。溈山雲。子試舉看。仰雲。某甲尋常見僧來。只舉拂子向伊道。諸方還有這箇麼。待伊有語只向伊道。這箇即且置。那箇如何。溈山雲。此是向上人牙爪。豈不見。馬祖問百丈。什麼處來。丈雲。山下來。祖雲。路上還逢著一人麼。丈雲。不曾。祖雲。為什麼不曾逢著。丈雲。若逢著。即舉似和尚。祖雲。那裡得這消息來。丈雲。某甲罪過。祖雲。卻是老僧罪過。仰山問僧正相類此。當時待他道曾到五老峰麼。這僧若是箇漢。但云禍事。卻道不曾到。這僧既不作家。仰山何不據令而行。免見後面許多葛藤。卻雲。闍黎不曾遊山。所以雲門道。此語皆為慈悲之故。有落草之談。若是出草之談。則不恁麼。

Testing a person: it is at the very point; the moment he opens his mouth you know his tone. The ancients said, "A person of immeasurable stature turns himself around within the thread of words." One with the eye on the top of the head knows where it lands the moment it is raised. Look at one question and one answer, each clear. Why did Yunmen say, "These words were all out of compassion; they are talk that falls into the weeds"? The ancients, reaching here, were like a bright mirror on its stand and a bright pearl in the palm: a foreigner comes and a foreigner appears, a Chinese comes and a Chinese appears, and not even a fly can escape its reflection. Tell me, what is 'out of compassion, talk that falls into the weeds'? It is no small danger. Reaching this point, one must be a real man to lift it. Yunmen picked it up: this monk came personally from Mount Lu, so why did Yangshan say, "Venerable, you have not toured the mountains"? One day Weishan asked Yangshan, "If monks come from various places, how do you test them?" Yangshan said, "I have a way to test them." Weishan said, "Try citing it." Yangshan said, "Whenever I see a monk come, I raise my whisk and say to him: 'Do the other places have this?' Then when he has an answer I say to him: 'Set this aside; how about that?'" Weishan said, "These are the fangs and claws of a man of the higher way." Do you not recall that Mazu asked Baizhang, "Where have you come from?" Baizhang said, "From below the mountain." Mazu said, "Did you meet anyone on the road?" Baizhang said, "No." Mazu said, "Why did you not meet anyone?" Baizhang said, "If I had met someone I would have reported to Your Reverence." Mazu said, "Where did you get this news?" Baizhang said, "I am at fault." Mazu said, "It is I who am at fault." Yangshan's question to the monk is just like this. At that time he should have waited for him to say he had been to Five Elders Peak; if this monk had been a real man, he would have said "Disaster!" and then said he had not been. Since this monk was no adept, why did Yangshan not act on the command to avoid all the entanglements that followed, but instead say, "Venerable, you have not toured the mountains"? So Yunmen said, "These words were all out of compassion; they are talk that falls into the weeds." If it were talk coming out of the weeds, it would not be so.

出草入草(頭上漫漫腳下漫漫。半開半合。他也恁麼我也恁麼)誰解尋討(頂門具一隻眼。闍𥠖不解尋討)

Out of the weeds, into the weeds (Overhead is vast, underfoot is vast. Half open, half closed. He does so and I do so too.) Who knows how to seek and search? (With one eye on the top of the head. The Venerable does not know how to seek and search.)

白雲重重(千重百匝。頭上安頭)紅日杲杲(破也。瞎。舉眼即錯)

White clouds layer upon layer (A thousand layers and a hundred turns, a head set atop a head.) Red sun shining brightly (Broken. Blind. Raise the eyes and you are wrong.)

左顧無瑕(瞎漢。依前無事。爾作許多伎倆作什麼)

Looking left there is no flaw (Blind man. As before, no business. What tricks are you making?)

右盻已老(一念萬年過)君不見。寒山子(癩兒牽伴)行太早(也不早)

Looking right already old (A single thought passes ten thousand years.) Do you not see Hanshan (A leper leading his companion) who set out too early? (Not early either.)

十年歸不得(即今在什麼處。灼然)忘卻來時道(渠儂得自由。放過一著。便打。莫做這忘前失後好)

For ten years he could not return (Where is he now? Obviously.) Forgetting the road by which he came (He has gained freedom. Letting one move pass, strike. Do not do this forgetting the front and losing the back.)

出草入草誰解尋討。雪竇卻知他落處。到這裡。一手擡一手搦。白雲重重紅日杲杲。大似草茸茸煙羃羃。到這裡無一絲毫屬凡。無一絲毫屬聖。遍界不曾藏。一一蓋覆不得。所謂無心境界。寒不聞寒。熱不聞熱。都盧是箇大解脫門。左顧無瑕右盻已老。懶瓚和尚。隱居衡山石室中。唐德宗聞其名。遣使召之。使者至其室宣言。天子有詔。尊者當起謝恩。瓚方撥牛糞火。尋煨芋而食。寒涕垂頤未甞答。使者笑曰。且勸尊者拭涕。瓚曰。我豈有工夫為俗人拭涕耶。竟不起。使回奏。德宗甚欽嘆之。似這般清寥寥白的的。不受人處分。直是把得定。如生鐵鑄就相似。只如善道和尚。遭沙汰後。更不復作僧。人呼為石室行者。每踏碓忘移步。僧問臨濟。石室行者忘移步意旨如何。濟雲。沒溺深坑。法眼圓成實性頌雲。理極忘情謂。如何有喻齊。到頭霜夜月。任運落前溪。菓熟兼猿重。山長似路迷。舉頭殘照在。元是住居西。雪竇道。君不見。寒山子行太早。十年歸不得。忘卻來時道。寒山子詩云。欲得安身處。寒山可長保。微風吹幽松。近聽聲愈好。下有班白人。嘮嘮讀黃老。十年歸不得。忘卻來時道。永嘉又道。心是根法是塵。兩種猶如鏡上痕。痕垢盡時光始現。心法雙忘性即真。到這裡。如痴似兀。方見此公案。若不到這田地。只在語言中走。有甚了曰。

Out of the weeds, into the weeds, who knows how to seek and search? Xuedou knows where he lands. Here he lifts with one hand and presses with the other. White clouds layer upon layer, red sun shining brightly: it is much like grass thick and soft and mist dense and shrouding. Here there is not a hair's breadth belonging to the ordinary and not a hair's breadth belonging to the holy. The whole world has never hidden it, and it cannot be covered up in any single thing. This is what is called the realm of no mind: in cold, one does not feel the cold; in heat, one does not feel the heat; it is altogether a gate of great liberation. Looking left there is no flaw, looking right already old. The monk Lan Zan lived in seclusion in a stone cell on Mount Heng. Emperor Dezong of Tang heard his name and sent an envoy to summon him. The envoy came to his cell and announced, "The Son of Heaven has an edict; Venerable, you should rise and give thanks for the favor." Zan was just raking cow-dung fire and was seeking a roasted taro to eat, with cold mucus hanging down his chin, and gave no answer. The envoy laughed and said, "At least let me advise the Venerable to wipe his nose." Zan said, "Do I have time to wipe my nose for a worldly person?" In the end he did not rise. The envoy returned and reported, and Dezong greatly admired and sighed over him. Clear and lucid like this, white and distinct, not accepting anyone's orders, holding firm as if cast of raw iron. Take Master Shandao: after the purge of monks he did not become a monk again, and people called him the Stone Cell Practitioner. Each time he pounded the pestle, he forgot to move his feet. A monk asked Linji, "What is the meaning of the Stone Cell Practitioner forgetting to move his feet?" Linji said, "He is drowned in a deep pit." Fayan's verse on the true nature of perfect reality says: "At the limit of principle, feelings are forgotten, so how can there be a simile to match? At last, a frosty night's moon, letting itself fall into the stream ahead. The fruit ripens and the monkeys are heavy; the mountain is long as if the road were lost. Raising my head, the last sunlight is there; and so my dwelling is in the west." Xuedou says: do you not see Hanshan, who set out too early; for ten years he could not return, forgetting the road by which he came. Hanshan's poem says: "If you want a place to settle your body, Cold Mountain can long be kept. A faint breeze blows through the dark pines; the closer you listen, the better the sound. Below is a gray-haired man chattering as he reads Huang and Lao. For ten years he could not return, forgetting the road by which he came." Yongjia also said, "Mind is the root, dharmas are dust; both are like marks on a mirror. When the marks and stains are gone the light first appears; when mind and dharmas are both forgotten, nature is true." Reaching here, as though dazed and stupefied, one then sees this case. If you do not reach this stage and only run around in words, when will it ever end?

垂示雲。定龍蛇分玉石。別緇素決猶豫。若不是頂門上有眼。肘臂下有符。往往當頭蹉過。只如今見聞不昧。聲色純真。且道是皂是白。是曲是直。到這裡作麼生辨。

Pointer: Settling dragons and snakes, separating jade from stones, distinguishing black from white and resolving doubt: if there is no eye on the top of your head and no talisman beneath your elbow, you will often miss it right at the start. Now, seeing and hearing are unclouded and sound and form are purely real; tell me, is it black or white, crooked or straight? Here, how do you discern?

【三五】舉。文殊問無著。近離什麼處(不可不借問。也有這箇消息)無著雲。南方(草窠裡出頭。何必擔向眉毛上。大方無外。為什麼卻有南方)殊雲。南方佛法。如何住持(若問別人則禍生。猶掛唇齒在)著雲。末法比丘。少奉戒律(實頭人難得)殊雲。多少眾(當時便與一喝。一拶拶倒了也)著雲。或三百或五百(盡是野狐精。果然漏逗)無著問文殊。此間如何住持(拶著。便回轉鎗頭來也)殊雲。凡聖同居龍蛇混雜(敗缺不少。直得腳忙手亂)著雲。多少眾(還我話頭來。也不得放過)殊雲。前三三後三三(顛言倒語。且道是多少。千手大悲數不足)。

[Case 35] Cited: Manjusri asked Wuzhu, "Where have you come from recently?" (One must ask by way of inquiry. There is also news in this.) Wuzhu said, "The south." (Sticking his head out of a thicket; why carry it on his eyebrows? The great square has no outside; why is there a south?) Manjusri said, "How is the Buddha Dharma maintained in the south?" (If he asks someone else, trouble arises. It still hangs on the lips and teeth.) Wuzhu said, "Monks in the final age rarely follow the precepts." (Honest people are hard to find.) Manjusri said, "How many in the assembly?" (He should have given a shout then, squeezing him down.) Wuzhu said, "Some three hundred, some five hundred." (All wild fox spirits. Indeed, a leak.) Wuzhu asked Manjusri, "How is it maintained here?" (When pressed, he turns the spear head around.) Manjusri said, "Ordinary and holy live together, dragons and snakes are mixed." (Not a few defects, so that his hands and feet are in a flurry.) Wuzhu said, "How many?" (Give me back my topic. Do not let it pass either.) Manjusri said, "Three and three in front, three and three behind." (Upside-down talk. Tell me, how many? The thousand-handed Compassionate One could not count it up.)

無著遊五臺。至中路荒僻處。文殊化一寺。接他宿。遂問。近離甚處。著雲。南方。殊雲。南方佛法。如何住持。著雲。末法比丘。少奉戒律。殊雲。多少眾。著雲。或三百或五百。無著卻問文殊。此間如何住持。殊雲。凡聖同居龍蛇混雜。著雲。多少眾。殊雲。前三三後三三。卻吃茶。文殊舉起玻璃盞子云。南方還有這箇麼。著雲。無。殊雲。尋常將什麼吃茶。著無語遂辭去。文殊令均提童子。送出門首。無著問童子云。適來道前三三後三三。是多少。童子云。大德著應喏。童子云。是多少。又問此是何寺。童子指金剛後面。著回首。化寺童子。悉隱不見。只是空谷。彼處後來謂之金剛窟。後有僧問風穴。如何是清涼山中主。穴雲。一句不遑無著問。迄今猶作野盤僧。若要參透平平實實。腳踏實地。向無著言下薦得。自然居鑊湯爐炭中。亦不聞熱。居寒氷上亦不聞冷。若要參透使孤危峭峻。如金剛王寶劍。向文殊言下薦取。自然水灑不著風吹不入。不見漳州地藏問僧。近離甚處。僧雲。南方。藏雲。彼中佛法如何。僧雲。商量浩浩地。藏雲。爭似我這裡種田博飯吃。且道與文殊答處。是同是別。有底道。無著答處不是。文殊答處。也有龍有蛇。有凡有聖。有什麼交涉。還辨明得前三三後三三麼。前箭猶輕後箭深。且道是多少。若向這裡透得。千句萬句。只是一句。若向此一句下。截得斷把得住。相次間到這境界。

Wuzhu was touring Mount Wutai. In a wild, remote place on the way, Manjusri conjured a monastery and received him for the night. He asked, "Where have you come from recently?" Wuzhu said, "The south." Manjusri said, "How is the Buddha Dharma maintained in the south?" Wuzhu said, "Monks in the final age rarely follow the precepts." Manjusri said, "How many in the assembly?" Wuzhu said, "Some three hundred, some five hundred." Wuzhu in turn asked Manjusri, "How is it maintained here?" Manjusri said, "Ordinary and holy live together, dragons and snakes are mixed." Wuzhu said, "How many?" Manjusri said, "Three and three in front, three and three behind." Then they drank tea. Manjusri raised a crystal cup and said, "Does the south have this?" Wuzhu said, "No." Manjusri said, "What do you usually use to drink tea?" Wuzhu had no words and took his leave. Manjusri had the boy Junti see him out the gate. Wuzhu asked the boy, "Just now it was said 'three and three in front, three and three behind'; how many is that?" The boy said, "Your Virtue." Wuzhu answered, "Yes?" The boy said, "How many is that?" He asked again, "What monastery is this?" The boy pointed behind the Vajra figure. Wuzhu turned his head, and the conjured monastery and the boy all vanished, leaving only an empty valley. That place was later called the Vajra Cave. Later a monk asked Fengxue, "Who is the master of Mount Qingliang?" Fengxue said, "Not a single phrase did he have time for; Wuzhu's question; to this day he is still a wandering monk." If you want to pass through plainly and honestly, with feet on solid ground, grasp it under Wuzhu's words, and naturally you will dwell in a cauldron of boiling water and a furnace of coals without feeling the heat, and sit on cold ice without feeling the cold. If you want to pass through with lonely steepness like the Vajra King's precious sword, grasp it under Manjusri's words, and naturally water cannot be splashed on it and wind cannot get in. Do you not recall that Dizang of Zhangzhou asked a monk, "Where have you come from recently?" The monk said, "The south." Dizang said, "How is the Buddha Dharma there?" The monk said, "They discuss it at great length." Dizang said, "How does that compare with my planting fields here to get food?" Tell me, are Dizang's answer and Manjusri's the same or different? Some say Wuzhu's answer was wrong; Manjusri's answer also has dragons and snakes, ordinary and holy; what has that to do with it? Can you distinguish clearly 'three and three in front, three and three behind'? The first arrow is light, the later arrow is deep. Tell me, how many? If you can pass through here, a thousand phrases and ten thousand phrases are just one phrase. If you can cut it off and hold it under this one phrase, you will reach this realm in due course.

千峰盤屈色如藍(還見文殊麼)誰謂文殊是對談(設使普賢也不顧。蹉過了也)

A thousand peaks coil, their color like indigo (Do you see Manjusri?) Who says Manjusri was in conversation? (Even Samantabhadra would not care. Missed it.)

堪笑清涼多少眾(且道笑什麼。已在言前)前三三與後三三(試請腳下辨看。爛泥裡有刺。碗子落地楪子成七片)

How laughable, the multitude of Qingliang (Tell me, what is laughable? Already before the words.) Three and three in front and three and three behind (Try to discern it underfoot. There are thorns in the mud. A bowl falls to the ground and the saucer breaks into seven pieces.)

千峰盤屈色如藍。誰謂文殊是對談。有者道。雪竇只是重拈一遍。不曾頌著。只如僧問法眼。如何是曹源一滴水。眼雲。是曹源一滴水。又僧問瑯瑘覺和尚。清淨本然云何忽生山河大地。覺雲。清淨本然云何忽生山河大地。不可也喚作重拈一遍。明招獨眼龍。亦頌其意。有蓋天蓋地之機道。廓周沙界勝伽藍。滿目文殊是對談。言下不知開佛眼。回頭只見翠山巖。廓周沙界勝伽藍。此指草窟化寺。所謂有權實雙行之機。滿目文殊是對談。言下不知開佛眼。回頭只見翠山巖。正當恁麼時。喚作文殊普賢觀音境界得麼。要且不是這箇道理。雪竇只改明招底用。卻有針線。千峰盤屈色如藍。更不傷鋒犯手。句中有權有實。有理有事。誰謂文殊是對談。一夜對談。不知是文殊。後來無著。在五臺山作典座。文殊每於粥鍋上現。被無著拈攪粥篦便打。雖然如是。也是賊過後張弓。當時等他道南方佛法。如何住持。劈脊便棒。猶較些子。堪笑清涼多少眾。雪竇笑中有刀。若會得這笑處。便見他道前三三與後三三。

A thousand peaks coil, their color like indigo; who says Manjusri was in conversation? Some say Xuedou only picked it up again and did not verse it. Take the monk who asked Fayan, "What is the drop of water of Caoyuan?" and Fayan said, "It is the drop of water of Caoyuan." Another monk asked Langye Jue, "Pure and originally so, how does it suddenly produce mountains, rivers, and the great earth?" Jue said, "Pure and originally so, how does it suddenly produce mountains, rivers, and the great earth?" One cannot call these simply a repetition. Mingzhao the One-Eyed Dragon also versified the meaning, with a device that covers heaven and covers earth: "Boundless, spreading across the world, a splendid monastery; before the eyes everywhere Manjusri is in conversation; at the words you do not know to open the Buddha eye; turning your head you see only the cliff of Green Mountain." 'Boundless, spreading across the world, a splendid monastery' points to the conjured monastery in the cave, which has both the provisional and the real moving together. 'Before the eyes everywhere Manjusri is in conversation; at the words you do not know to open the Buddha eye; turning your head you see only the cliff of Green Mountain.' At just such a time, would you call it the realm of Manjusri, Samantabhadra, and Avalokitesvara walking? In essence it is not this principle. Xuedou only changed Mingzhao's use and yet has stitching: a thousand peaks coil, their color like indigo, without hurting the blade or striking the hand; within the phrase there is provisional and real, principle and fact. Who says Manjusri was in conversation? They talked all night and did not know it was Manjusri. Later Wuzhu worked as cook at Mount Wutai. Manjusri would appear in the rice-pot every time, and Wuzhu would pick up the stirring ladle and strike. Even so, it was drawing the bow after the thief had gone. At that time, if when he said how the Buddha Dharma was maintained in the south he had struck him straight across the back, it would have been somewhat better. How laughable, the multitude of Qingliang: in Xuedou's laugh there is a knife. If you understand this laughter, you will see his 'three and three in front and three and three behind'.

【三六】舉。長沙。一日遊山。歸至門首(今日一日。只管落草。前頭也是落草。後頭也是落草)首座問。和尚什麼處去來(也要勘過這老漢。頭過新羅)沙雲。遊山來(不可落草。敗缺不少。草裡漢)首座雲。到什麼處來(拶。若有所至未免落草。相牽入火坑)沙雲。始隨芳草去。又逐落花回(漏逗不少。元來只在荊棘林裡坐)座雲。大似春意(相隨來也。將錯就錯。一手擡一手搦)沙雲。也勝秋露滴芙蕖(土上加泥。前箭猶輕後箭深有什麼了期)雪竇著語云。謝答話(一火弄泥團漢。三箇一狀領過)。

[Case 36] Cited: Changsha went out one day to tour the mountains. On returning to the gate (All day today he is only falling into the weeds. In front he falls into the weeds, behind he falls into the weeds) the head monk asked, "Where has Your Reverence been?" (He wants to test this old man too. Past even Silla.) Changsha said, "Touring the mountains." (He must not fall into the weeds. Many defects. A fellow in the weeds.) The head monk said, "Where did you arrive?" (Squeeze. If he has arrived anywhere he cannot avoid falling into the weeds. They drag each other into the fire pit.) Changsha said, "First I followed fragrant grass, then I chased fallen blossoms back." (A great leak. It turns out he is sitting in a thicket of brambles.) The head monk said, "Very much like the feeling of spring." (Following along. Making the most of the mistake. Lifting with one hand and pressing with the other.) Changsha said, "It also surpasses autumn dew dripping on lotus." (Adding mud to earth; the first arrow is light, the later arrow is deep; when will it end?) Xuedou added a word: "Thanks for the reply." (A crowd playing with mud balls; three taken away on a single charge.)

長沙鹿苑招賢大師。法嗣南泉。與趙州紫胡輩同時。機鋒敏捷。有人問教。便與說教。要頌便與頌。爾若要作家相見。便與爾作家相見。仰山尋常機鋒。最為第一。一日同長沙翫月次。仰山指月雲。人人盡有這箇。只是用不得。沙雲恰是。便倩爾用那。仰山雲。爾試用看。沙一踏踏倒仰山起雲。師叔一似箇大蟲。後來人號為岑大蟲。因一日遊山歸。首座亦是他會下人。便問和尚什麼處去來。沙雲。遊山來。座雲。到什麼處去來。沙雲。始隨芳草去。又逐落花回。須是坐斷十方底人始得。古人出入未甞不以此事為念。看他賓主互換。當機直截。各不相饒。既是遊山。為什麼卻問道。到什麼處去來。若是如今禪和子。便道到夾山亭來。看他古人。無絲毫道理計較。亦無住著處。所以道。始隨芳草去。又逐落花回。首座便隨他意向他道。大似春意。沙雲。也勝秋露滴芙蕖。雪竇雲。謝答語。代末後語也。也落兩邊。畢竟不在這兩邊。昔有張拙秀才。看千佛名經。乃問百千諸佛。但聞其名。未審居何國土。還化物也無。沙雲。黃鶴樓崔顥題詩後。秀才曾題也未。拙雲。未曾題。沙雲。得閑題取一篇也好。岑大蟲平生為人。直得珠回玉轉。要人當面便會。頌雲。

Changsha Luyuan, Great Master Zhaoxian, was Nanquan's Dharma heir and a contemporary of Zhaozhou and Zihu. His sharpness was swift. If someone asked about doctrine, he explained doctrine; if someone wanted a verse, he gave a verse; if you wanted to meet as an adept, he met you as an adept. Yangshan's usual sharpness was first among all. One day while he was enjoying the moon with Changsha, Yangshan pointed at the moon and said, "Everyone has this; it is just that they cannot use it." Changsha said, "Exactly; I will ask you to use it." Yangshan said, "Try using it yourself." Changsha kicked him down. Yangshan got up and said, "Uncle Master is just like a tiger." Afterwards people called him the Tiger Cen. One day when he came back from touring the mountains, the head monk, who was also from his assembly, asked, "Where has Your Reverence been?" Changsha said, "Touring the mountains." The monk said, "Where did you arrive?" Changsha said, "First I followed fragrant grass, then I chased fallen blossoms back." One must be a person who sits cut off the ten directions to do this. The ancients, in going out and coming in, never failed to keep this matter in mind. Look at them exchanging host and guest, straight to the point on the occasion, neither giving ground. Since he was touring the mountains, why did he ask, "Where did you arrive?" Zen students today would say, "I arrived at Jiashan Pavilion." Look at the ancients: not a hair of reasoning or calculation, and no place to dwell. So he says, "First I followed fragrant grass, then I chased fallen blossoms back." The head monk followed his intention and said, "Very much like the feeling of spring." Changsha said, "It also surpasses autumn dew dripping on lotus." Xuedou said, "Thanks for the reply," speaking the last words in his place. This too falls into the two sides, yet in the end it is not on these two sides. Once the scholar Zhang Zhuo, reading the Sutra of the Names of a Thousand Buddhas, asked, "The hundreds and thousands of buddhas, I only hear their names; what lands do they live in, and do they transform beings?" Changsha said, "After Cui Hao's poem on Yellow Crane Tower, has the scholar written a poem?" Zhuo said, "I have not." Changsha said, "When you have leisure, write one; that would be good." Tiger Cen's way of helping people turned pearls and jade so as to make people understand right to their faces. The verse says:

大地絕纖埃(豁開戶牖當軒者誰。盡少這箇不得。天下太平)何人眼不開(頂門上放大光明始得。撒土撒沙作什麼)

The great earth is free of the slightest dust (Who is it that throws open the windows and sits facing the veranda? One cannot lack this. The world at peace.) Whose eyes are not open? (Release great light from the top of the head. Why throw earth and scatter sand?)

始隨芳草去(漏逗不少。不是一回落草。賴值前頭已道了)

First following fragrant grass (A great leak. Not one time of falling into the weeds. Fortunately he said it before.)

又逐落花回(處處全真。且喜歸來。腳下泥深三尺)羸鶴翹寒木(左之右之。添一句更有許多閑事在)

Then chasing fallen blossoms back (Everywhere wholly true. Glad to return, with mud three feet deep underfoot.) A gaunt crane perches on a cold tree (Left and right; add one more phrase and there is still a lot of idle business.)

狂猿嘯古臺(卻因新著力。添一句也不得。減一句也不得)

A mad ape howls on the old terrace (Having newly exerted force. One phrase cannot be added and one phrase cannot be subtracted.)

長沙無限意(便打。末後一句道什麼。一坑埋卻。墮在鬼窟裡。咄。草裡漢。賊過後張弓。更不可放過)

Changsha's endless meaning (Strike. What is the last phrase saying? Buried in one pit; fallen into the ghost cave. Bah! A fellow in the weeds. Drawing the bow after the thief has passed. Do not let it pass.)

且道這公案。與仰山問僧。近離甚處。僧雲廬山。仰雲。曾到五老峰麼。僧雲。不曾到。仰雲。闍黎不曾遊山。辨緇素看。是同是別。到這裡。須是機關盡意識忘。山河大地。草芥人畜。無些子滲漏。若不如此。古人謂之猶在勝妙境界。不見雲門道。直得山河大地。無纖毫過患。猶為轉物。不見一切色。始是半提。更須知有全提時節向上一竅。始解穩坐。若透得。依舊山是山水是水。各住自位。各當本體。如大拍盲人相似。趙州道。鷄鳴醜。愁見起來還漏逗。裙子褊衫箇也無。袈裟形相些些有。裩無襠袴無口。頭上青灰三五斗。本為修行利濟人。誰知翻成不唧𠺕。若得真實到這境界。何人眼不開。一任七顛八倒。一切處都是這境界。都是這時節。十方無壁落。四面亦無門。所以道。始隨芳草去。又逐落花回。雪竇不妨巧只去他左邊貼一句。右邊貼一句。一似一首詩相似。羸鶴翹寒木。狂猿嘯古臺。雪竇引到這裡。自覺漏逗。驀雲。長沙無限意。咄。如作夢卻醒相似。雪竇雖下一喝。未得勦絕。若是山僧即不然。長沙無限意。掘地更深埋。

Tell me, this case and Yangshan's asking the monk, "Where have you come from recently?" and the monk saying, "Mount Lu," and Yangshan saying, "Have you been to Five Elders Peak?" and the monk saying, "I have not been there," and Yangshan saying, "Venerable, you have not toured the mountains": distinguish black from white and see whether they are the same or different. Here one must have the mechanism exhausted and consciousness forgotten, with mountains, rivers, and the great earth, grass blades, people, and animals, not a bit leaking. If it is not so, the ancients called it still being in a realm of splendid wonder. Do you not recall Yunmen saying, "Even when mountains, rivers, and the great earth are without the slightest fault, it is still turning things; not seeing any form is only half raising it. One must further know the time of the full raising, the single aperture of the higher way, to be able to sit securely." If you pass through, as before mountains are mountains and water is water, each in its own place and each suited to its own substance, like a great clap on a blind man. Zhaozhou said, "The rooster crows at the chou hour; I am distressed to see myself get up and leak again. There is not a skirt or robe, and only a bit of the robe's form. The trousers have no crotch and the pants no mouth, with three or five measures of blue ash on my head. Originally I practiced to benefit people; who knew it would turn out so clumsy." If one truly reaches this realm, whose eyes are not open? Let it tumble in all directions; everywhere is this realm and this time. The ten directions have no walls and the four sides have no gate. So he says, "First I followed fragrant grass, then I chased fallen blossoms back." Xuedou is not without skill: he only pasted a line on its left and a line on its right, just like a poem. A gaunt crane perches on a cold tree; a mad ape howls on the old terrace. Xuedou, leading it up to here, feels he has leaked and suddenly says: Changsha's endless meaning. Bah! As if waking from a dream. Though Xuedou gave a shout, he did not manage to wipe it out. If it were me, it would not be so: Changsha's endless meaning, dig the ground deeper and bury it.

垂示雲。掣電之機徒勞佇思。當空霹靂。掩耳難諧。腦門上播紅旗。耳背後輪雙劍。若不是眼辨手親。爭能搆得。有般底。低頭佇思。意根下卜度。殊不知髑髏前見鬼無數。且道不落意根。不抱得失。忽有箇恁麼舉覺。作麼生祗對。試舉看。

Pointer: Against the device of the lightning flash, pondering is a wasted effort. A thunderclap in the empty sky is hard to harmonize with by covering one's ears. Planting a red flag on the brow and turning twin swords behind the ears: if the eye is not discerning and the hand not close, how can one grasp it? There are some who lower their heads and ponder, calculating at the root of the intellect, not knowing that they see countless ghosts in front of a skull. Tell me, not falling into the root of the intellect and not clinging to gain and loss, if suddenly someone raises such a case, how would you answer? Try citing it.

【三七】舉。盤山垂語云。三界無法(箭既離弦無返回勢。月明照見夜行人。中也。識法耆懼。好和聲便打)何處求心(莫瞞人好。不勞重舉。自點檢看。便打雲。是什麼)。

[Case 37] Cited: Panshan said in a pointer: "In the three realms there is no dharma (an arrow once off the bowstring has no way of returning; the bright moon shines on the night traveler; hit. One who knows the dharma is afraid. Strike the harmonious sound.) Where can one seek mind?" (It is best not to deceive people; no need to cite it again; check yourself. Strike and say, what is it?)

向北幽州盤山寶積和尚。乃馬祖下尊宿。後出普化一人。師臨遷化謂眾雲。還有人邈得吾真麼。眾皆寫真呈師。師皆叱之。普化出雲。某甲邈得。師雲。何不呈似老僧。普化便打筋斗而出。師雲。這漢向後如風狂接人去在一日示眾雲。三界無法。何處求心。四大本空。佛依何住。璿璣不動。寂止無痕。覿面相呈。更無餘事。雪竇拈兩句來頌。直是渾金璞玉。不見道。瘥病不假驢駝藥。山僧為什麼道。和聲便打。只為他擔枷過狀。古人道。聞稱聲外句。莫向意中求。且道他意作麼生。直得奔流度刃。電轉星飛。若擬議尋思。千佛出世。也摸索他不著。若是深入閫奧。徹骨徹髓。見得透底。盤山一場敗缺。若承言會宗左轉右轉底。盤山只得一橛。若是拕泥帶水。聲色堆裡轉。未夢見盤山在。五祖先師道。透過那邊方有自由分。不見三祖道。執之失度必入邪路。放之自然體無去住。若向這裡。道無佛無法。又打入鬼窟裡去。古人謂之解脫深坑。本是善因而招惡果。所以道。無為無事人。猶遭金鎖難。也須是窮到底始得。若向無言處言得。行不得處行得。謂之轉身處。三界無法何處求心。爾若作情解。只在他言下死卻。雪竇見處。七穿八穴。所以頌出。

Panshan Baoji of Youzhou in the north was a venerable under Mazu, and later produced Puhua. When the Master was about to die, he said to the assembly, "Is there anyone who can paint my true likeness?" All the monks painted portraits and presented them, and the Master scolded them all. Puhua came out and said, "I can paint it." The Master said, "Why not present it to this old monk?" Puhua then turned a somersault and went out. The Master said, "This fellow will go about receiving people like a madman." One day he addressed the assembly: "In the three realms there is no dharma; where can one seek mind? The four elements are originally empty; where does the Buddha abide? The celestial pivot does not move, stillness without a trace; present it face to face and there is nothing else." Xuedou took two lines and made a verse of them, truly raw gold and unpolished jade. Do you not say, "To cure an illness one does not need medicine carried by a donkey"? Why do I say, "strike at the harmonious sound"? Only because he carries the cangue and goes to the yamen. The ancients said, "Hearing words beyond the sound, do not seek them within intention." Tell me, what is his meaning? It rushes across blades like a flowing torrent, flashes like lightning and flies like a star; if you hesitate and ponder, even if a thousand buddhas appeared in the world they could not grope it out. If you go deep into the inner sanctum, through bone and marrow and seeing through to the bottom, Panshan has suffered a complete defeat. If you take the words and understand the sect, turning left and right, Panshan only has a stump. If you drag mud and water and turn amid sound and form, you have not dreamed of Panshan. The late Master of Wuzu said, "Only after passing beyond that side is there a share of freedom." Do you not recall the Third Ancestor said: "Grasping it loses measure and surely enters a wrong path; letting it go, its substance is naturally without going or staying." If you say here that there is no Buddha and no dharma, you again fall into the ghost cave. The ancients called it the deep pit of liberation, a good cause that invites a bad result. So it is said, "A person of non-action and no affairs is still caught in a golden lock." One must also go to the very bottom. If you can speak where there are no words and walk where there is no walking, it is called the place for turning around. In the three realms there is no dharma; where can one seek mind? If you take it with emotional understanding, you will die under his words. Xuedou's seeing is pierced seven ways and through eight holes, and so he gives the verse.

三界無法(言猶在耳)何處求心(不勞重舉。自點檢看。打雲。是什麼)白雲為蓋(頭上安頭。千重萬重)

In the three realms there is no dharma (The words are still in the ear.) Where can one seek mind? (No need to cite it again; check yourself. Strike and say, what is it?) White clouds are the canopy (A head set atop a head; thousands of layers, tens of thousands of layers.)

流泉作琴(聞麼。相隨來也。一聽一堪悲)

Flowing springs are the zither (Do you hear it? Following along. One listen, one cause for sadness.)

一曲兩曲無人會(不落宮商非幹角徵。借路經過。五音六律盡分明。自領出去。聽則聾)

One tune, two tunes, no one understands (Not falling into the notes and having nothing to do with the modes. Passing by on borrowed road. The five notes and six pitches are all distinct; lead it out yourself. If you listen, you are deaf.)

雨過夜塘秋水深(迅雷不及掩耳。直得拕泥帶水。在什麼處。便打)

After rain, in the night pond the autumn water is deep (Sudden thunder allows no time to cover the ears. Dragging mud and water; where is it? Strike.)

三界無法何處求心。雪竇頌得。一似華嚴境界。有者道。雪竇無中唱出。若是眼皮綻底。終不恁麼會。雪竇去他傍邊。貼兩句道。白雲為蓋。流泉作琴。蘇內翰見照覺。有頌雲。溪聲便是廣長舌。山色豈非清淨身。夜來八萬四千偈。他日如何舉似人。雪竇借流泉。作一片長舌頭。所以道。一曲兩曲無人會。不見九峰虔和尚道。還識得命麼。流泉是命。湛寂是身。千波競起是文殊家風。一亙晴空。是普賢境界。流泉作琴。一曲兩曲無人會。這般曲調。也須是知音始得。若非其人。徒勞側耳。古人道。聾人也唱胡家曲。好惡高低總不聞。雲門道。舉不顧即差互。擬思量。何劫悟。舉是體。顧是用。未舉已前。朕兆未分已前見得。坐斷要津。若朕兆才分見得。便有照用。若朕兆分後見得。落在意根。雪竇忒殺慈悲。更向爾道。卻似雨過夜塘秋水深。此一頌曾有人論量。美雪竇有翰林之才。雨過夜塘秋水深。也須是急著眼看。更若遲疑。即討不見。

In the three realms there is no dharma; where can one seek mind? Xuedou's verse is just like the realm of the Avatamsaka. Some say Xuedou sang it out of nothing; one whose eyelids are split would never understand it so. Xuedou came to his side and pasted on two lines: white clouds are the canopy; flowing springs are the zither. When Su Neihan met Zhaojue, he gave a verse: "The sound of the stream is the broad and long tongue; are the colors of the mountains not the pure body? Last night eighty-four thousand verses; how shall I tell them to others another day?" Xuedou borrows the flowing spring as one long broad tongue, and so he says, one tune, two tunes, no one understands. Do you not recall Jiufeng Qian saying, "Do you recognize life? The flowing spring is life; the clear stillness is the body; a thousand waves rising in competition is Manjusri's house style; the single expanse of clear sky is Samantabhadra's realm." Flowing springs are the zither: one tune, two tunes, no one understands. Such melodies require a person who knows the tune; if not the right person, tilting one's ear is wasted effort. The ancients said, "A deaf man also sings the barbarian tune, never hearing the good or bad, the high or low." Yunmen said, "If you raise it without looking back, you err; if you intend to ponder, in what kalpa will you awaken?" Raising is the substance, looking back is the function. Before raising, before the omens are divided, see it, and you sit cutting off the key ford. If you see it just as the omens are divided, there is illumination and function. If you see it after the omens are divided, you fall into the root of the intellect. Xuedou is far too compassionate and says to you further: it is like the autumn water being deep in the night pond after rain. This one verse was once discussed, praising Xuedou for having a scholar-academician's talent. After rain, in the night pond the autumn water is deep: one must look at it quickly; if you hesitate, you will not find it.

垂示雲。若論漸也。返常合道。閙市裡七縱八橫。若論頓也。不留朕跡。千聖亦摸索不著。儻或不立頓漸。又作麼生。快人一言快馬一鞭。正恁麼時。誰是作者。試舉看。

Introduction: If we speak of the gradual, it means returning to the ordinary and accord with the Way; even in a noisy marketplace one moves freely in every direction. If we speak of the sudden, it leaves no trace; a thousand sages grope for it in vain. But if neither sudden nor gradual is established, what then? A fine man needs but a word, a fine horse but a touch of the whip. At just such a moment, who is the master? Let us take it up and see.

【三八】舉。風穴在郢州衙內。上堂雲(倚公說禪。道什麼)。祖師心印。狀似鐵牛之機(千人萬人撼不動。誵訛節角在什麼處。三要印開。不犯鋒鋩)去即印住(正令當行。錯)住即印破(再犯不容。看取令行時。拶。便打)只如不去不住(看無頓置處。多少誵訛)印即是不印即是(天下人頭出頭沒有分。文彩已彰。但請掀倒禪床喝散大眾)時有盧陂長老出問。某甲有鐵牛之機(釣得一箇諳曉得。不妨奇特)請師不搭印(好箇話頭。爭奈誵訛)穴雲。慣釣鯨鯢澄巨浸。卻嗟蛙步輾泥沙(似鶻捉鳩。寶網漫空。神駒千里)陂佇思(可惜許。也有出身處。可惜放過)穴喝雲。長老何不進語(攙旗奪皷。炒閙來也)陂擬議(三回死了。兩重公案)穴打一拂子(好打。這箇令須是恁麼。人行始得)穴雲。還記得話頭麼。試舉看(何必。雪上加霜)陂擬開口(一死更不再活。這漢鈍置殺人。遭他毒手)穴又打一拂子。牧主雲。佛法與王法一般(灼然。卻被傍人覷破)穴雲。見箇什麼道理(也好與一拶。卻回鎗頭來也)牧主雲。當斷不斷返招其亂(似則似是則未是。須知傍人有眼。東家人死。西家人助哀)穴便下座(將錯就錯。見機而變。且得參學事畢)。

[Case 38] Setting out: Fengxue was in the Yingzhou prefectural office. He ascended the hall and said (He relies on the duke to speak Chan; what does he say?): "The mind-seal of the Patriarchs is shaped like the working of an iron ox (Thousands and tens of thousands cannot shake it; where are the confusions and the knotty points? The three essentials open the seal without touching the sharp edge). If it leaves, the seal is held fast (the proper command is carried out; wrong); if it stays, the seal is broken (a second offense is not allowed; look at the command being carried out. Press him. Just strike). But if it neither leaves nor stays (no place to set it down; how many confusions!), is it the seal or is it not the seal? (Among the people of the world there is no share for a head that emerges; the literary brilliance is already evident. Just overturn the Chan seat and shout the assembly away.)" Then Elder Lupo came forward and asked: "I have the working of an iron ox (He has hooked one who knows well; quite extraordinary). Please, Master, do not put the seal on me (a fine topic, but alas, full of confusion)." Fengxue said: "I am used to angling for whales to clear the vast ocean; I only lament that frogs walk and churn the mud and sand (Like a falcon seizing a dove. A jeweled net spreads across the sky; a divine steed runs a thousand li)." Lupo stood pondering (A pity. There is a way out, but a pity he let it pass). Fengxue shouted: "Elder, why do you not speak further? (He seizes the banner and snatches the drum; the uproar has come)" Lupo hesitated (He dies three times; two layers of a public case). Fengxue struck him once with the whisk (A good beating. This command must be so; one must walk it to get it). Fengxue said: "Do you remember the topic? Try raising it (Why bother? Frost on top of snow)." Lupo was about to open his mouth (He dies once and does not live again. This fellow is dull and puts people to death; he has met a poisonous hand). Fengxue struck him once more with the whisk. The prefect said: "The Buddha-Dharma and the king's law are the same (Indeed. But he has been seen through by a bystander)." Fengxue said: "What principle do you see? (It would be well to press him. He turns his spearhead back)" The prefect said: "When one should cut and does not, one invites disorder in return (It resembles it but is not yet right. Know that bystanders have eyes. When someone dies in the east neighbor's house, the west neighbor mourns with them)." Fengxue then stepped down from the seat (Making the most of the mistake, changing with the moment; and so the business of study is finished).

風穴乃臨濟下尊宿。臨濟當初在黃檗會下栽松次。檗雲。深山裡栽許多松作什麼。濟雲。一與山門作境致。二與後人作標榜。道了便钁地一下。檗雲。雖然如是。子已吃二十棒了也。濟又打地一下雲。噓噓。檗雲。吾宗到汝大興於世。溈山喆雲。臨濟恁麼。大似平地吃交。雖然如是。臨危不變。始稱真丈夫。檗雲。吾宗到汝大興於世。大似憐兒不覺醜。後來溈山問仰山。黃檗當時。只囑付臨濟一人。別更有在。仰山雲有。只是年代深遠。不欲舉似和尚。溈山。雲雖然如是。吾亦要知。但舉看。仰山雲。一人指南吳越令行。遇大風即止。此乃讖風穴也。穴初參雪峰五年。因請益。臨濟入堂。兩堂首座齊下一喝。僧問臨濟。還有賓主也無。濟雲。賓主歷然。穴雲。未審意旨如何。峰雲。吾昔與巖頭欽山。去見臨濟。在途中聞已遷化。若要會他賓主話。須是參他宗派下尊宿。穴後又見瑞巖常自喚主人公。自雲喏。復雲。惺惺著。他後莫受人瞞卻。穴雲。自拈自弄。有什麼難。後在襄州鹿門與廓侍者過夏。廓指他來參南院。穴雲。入門須辨主。端的請師分。一日遂見南院。舉前話雲。某甲特來親覲。南院雲。雪峰古佛。一日見鏡清。清問近離甚處。穴雲。自離東來。清雲。還過小江否。穴雲。大舸獨飄空。小江無可濟。清雲。鏡水圖山。鳥飛不渡。子莫盜聽遺言。穴雲。滄溟尚怯蒙輪勢。列漢飛帆渡五湖。清竪起拂子云。爭奈這箇何。穴雲。這箇是什麼。清雲。果然不識。穴雲。出沒卷舒。與師同用。清雲。杓卜聽虛聲。熟睡饒譫語。穴雲。澤廣藏山理能伏豹。清雲。赦罪放愆。速須出去。穴雲。出即失。乃便出至法堂上。自謂言。大丈夫。公案未了。豈可便休。卻回再入方丈。清坐次。便問。某適來輒呈騃見。冐瀆尊顏。伏蒙和尚慈悲。未賜罪責。清雲。適來從東來。豈不是翠嚴來。穴雲。雪竇親棲寶蓋東。

Fengxue was a venerable of Linji's line. When Linji was planting pine trees under Huangbo, Huangbo said: "Why plant so many pines in a deep mountain?" Linji said: "First, to make a setting for the monastery gate; second, to be a landmark for later people." Having said so, he struck the ground with a mattock once. Huangbo said: "Even so, you have already taken twenty blows." Linji struck the ground again and said: "Hu, hu." Huangbo said: "My school will flourish greatly in the world through you." Guishan Zhe said: "Linji was like this, much like falling in level ground. Even so, one who does not change in danger is called a true man. Huangbo said, 'My school will flourish greatly in the world through you,' which is very much like loving one's child without noticing its ugliness." Later Guishan asked Yangshan: "At that time Huangbo entrusted it to Linji alone; was there anyone else?" Yangshan said there was, but the years were far off and he did not wish to tell the Master. Guishan said: "Even so, I want to know; just tell me." Yangshan said: "One man points the way south and his command is carried out in Wu and Yue; but when he meets a great wind, it stops." This was a prophecy about Fengxue. Fengxue first studied under Xuefeng for five years. Once he asked about Linji entering the hall, when the head monks of both halls shouted at once; a monk asked Linji: "Are there guest and host here?" Linji said: "Guest and host are distinct." Fengxue said: "What is the meaning of that?" Xuefeng said: "In the past, Yantou, Qinshan and I went to see Linji. On the way we heard that he had already passed away. If you want to understand his words on guest and host, you must study under venerables of his line." Later Fengxue met Ruiyan, who always called to himself, 'Master!' and answered himself, 'Yes!' and then said: 'Be wide awake! Do not be deceived by others in the future.' Fengxue said: "Calling and playing with oneself, what difficulty is there?" Later at Lumen in Xiangzhou he spent the summer retreat with the attendant Kuo, who directed him to go and study with Nanyuan. Fengxue said: "On entering the gate, one must distinguish the host; I beg the Master to decide." One day he went to see Nanyuan and brought up the earlier matter, saying: "I have come specially to pay my respects." Nanyuan said: "Old Buddha Xuefeng." One day Fengxue saw Jingqing. Qing asked: "Where have you come from recently?" Fengxue said: "I came from the east." Qing said: "Did you cross the small river?" Fengxue said: "A great boat drifts alone through the air; the small river has nothing to ferry." Qing said: "Mirror lake and picture mountain, where birds fly and cannot cross. Do not eavesdrop on bequeathed words." Fengxue said: "Even the vast sea fears the power of the wheel; the Milky Way carries sails across the five lakes." Qing raised the whisk and said: "What about this?" Fengxue said: "What is this?" Qing said: "Indeed you do not recognize it." Fengxue said: "Appearing and vanishing, rolling up and unrolling, I use it with you, Master." Qing said: "You heed empty sounds from the ladle divination and talk in your sleep." Fengxue said: "Where the marsh is wide it hides the mountain; this principle can subdue a leopard." Qing said: "Pardon my offense and let go the fault; go out quickly." Fengxue said: "If I go out I lose." Then he went out as far as the Dharma hall, and said to himself: "A great man; the case is not finished, how can I stop?" He went back and entered the abbot's room again. Qing was seated. He said: "A moment ago I rashly presented my foolish view and offended your honored face; I am grateful that the Master in his compassion did not blame me." Qing said: "You came from the east just now; did you not come from Cuiyan?" Fengxue said: "Xuedou personally lived east of the Precious Canopy."

清雲。不逐亡羊狂解息。卻來這裡念詩篇。穴雲。路逢劍客須呈劍。不是詩人莫獻詩。清雲。詩速秘卻。略借劍峰穴雲。梟首甑人攜劍去。清雲。不獨觸風化。亦自顯顢頇。穴雲。若不觸風化。焉明古佛心。清雲。何名古佛心。穴又云再許允容。師今何有清雲。東來衲子菽麥不分。穴雲。只聞不以而以。何得抑以而以。清雲。巨浪湧千尋。澄波不離水。穴雲。一句截流萬機寢削。穴便禮拜。清以拂子點三點雲。俊哉。且坐吃茶。風穴初到南院。入門不禮拜。院雲。入門須辨主。穴雲。端的請師分。院左手拍膝一下。穴便喝。院右手拍膝一下。穴亦喝。院舉左手雲。這箇即從闍黎。又舉右手雲。這箇又作麼生。穴雲。瞎院遂拈拄杖。穴雲。作什麼。某甲奪卻拄杖。打著和尚。莫言不道。院便擲下拄杖雲。今日被這黃面浙子。鈍置一上。穴雲。和尚大似持缽不得。詐道不飢。院雲。闍黎莫曾到此間麼。穴雲。是何言歟。院雲。好好借問。穴雲。也不得放過。院雲。且坐吃茶。爾看俊流自是機鋒峭峻。南院亦未辨得他。至次日南院只作平常問雲。今夏在什麼處。穴雲。鹿門與廓侍者同過夏。院雲。元來親見作家來。又云他向爾道什麼。穴雲。始終只教某甲一向作主。院便打推出方丈雲。這般納敗缺底漢。有什麼用處。穴自此服膺。在南院會下作園頭。一日院到園裡問雲。南方一棒作麼生商量。穴雲。作奇特商量。穴雲。和尚此間作麼生商量。院拈棒起雲。棒下無生忍。臨機不讓師。穴於是豁然大悟。是時五代離亂。郢州牧主請師度夏是。時臨濟一宗大盛。他凡是問答垂示。不妨語句尖新。攢花簇錦。字字皆有下落。一日牧主。請師上堂。示眾雲。祖師心印。狀似鐵牛之機。去即印住。住即印破。只如不去不住。印即是不印即是。何故。不似石人木馬之機。直下似鐵牛之機。無爾撼動處。爾才去即印住。

(Yuanwu continues:) Qing said: "Not chasing the lost sheep and madly learning to rest, you come here to chant verses." Fengxue said: "When one meets a swordsman on the road, one must present a sword; unless he is a poet, do not offer him poems." Qing said: "Put your poem away quickly, and lend me the sword's edge." Fengxue said: "A head cut off and hung upside down; I carry the sword away." Qing said: "You not only offend the custom of the school, you also show your own blundering." Fengxue said: "If I did not offend the custom, how could I make clear the mind of the old Buddhas?" Qing said: "What is called the mind of the old Buddhas?" Fengxue again asked for permission to continue, saying: "What do I have now, Master?" Qing said: "You monks who come from the east cannot tell beans from wheat." Fengxue said: "I only hear of not using and yet using; how can one suppress the using and yet use?" Qing said: "Great waves surge a thousand fathoms high, but the clear waves never leave the water." Fengxue said: "One sentence cuts off the stream and the ten thousand springs of action cease." Fengxue then bowed. Qing pointed three times with the whisk and said: "Excellent! Sit and have tea." When Fengxue first came to Nanyuan, he entered the gate without bowing. Nanyuan said: "On entering the gate one must distinguish the host." Fengxue said: "I beg the Master to decide." Nanyuan slapped his left knee once with his left hand. Fengxue shouted. Nanyuan slapped his right knee with his right hand. Fengxue also shouted. Nanyuan raised his left hand and said: "This is as you say." Then he raised his right hand and said: "What about this?" Fengxue said: "Blind." Nanyuan then took up his staff. Fengxue said: "What are you doing? I will seize the staff and strike you, Master; do not say I did not warn you." Nanyuan threw down his staff and said: "Today I have been shown up by this yellow-faced fellow from Zhejiang." Fengxue said: "Master, you are like one who cannot hold the bowl and pretends he is not hungry." Nanyuan said: "Have you been here before?" Fengxue said: "What do you mean?" Nanyuan said: "A good, courteous question." Fengxue said: "I cannot let this pass either." Nanyuan said: "Sit and have tea." See how this fine fellow's keenness was naturally sharp; even Nanyuan could not yet tell him apart. The next day Nanyuan asked an ordinary question: "Where did you spend the summer?" Fengxue said: "At Lumen, with the attendant Kuo." Nanyuan said: "So you have met a master in person. And what did he say to you?" Fengxue said: "From beginning to end he only taught me always to be the host." Nanyuan struck him and pushed him out of the abbot's room, saying: "A fellow who admits defeat like this, what use is he?" From then on Fengxue submitted wholeheartedly. Under Nanyuan he served as gardener. One day Nanyuan came to the garden and asked: "How do they discuss the blow from the south?" Fengxue said: "They discuss it in a remarkable way." Fengxue said: "And how do you discuss it here, Master?" Nanyuan raised his stick and said: "Under the stick there is the patience of no-birth; facing the occasion, do not yield even to the teacher." Fengxue was suddenly greatly enlightened. At that time, in the disorder of the Five Dynasties, the prefect of Yingzhou invited the Master to spend the summer there. At that time the Linji school was greatly flourishing. All his questions, answers and introductions were quite fresh in phrasing, like piled flowers and brocade, each word with a place to land. One day the prefect asked the Master to ascend the hall. He instructed the assembly: "The mind-seal of the Patriarchs is shaped like the working of an iron ox. If it leaves, the seal is held fast; if it stays, the seal is broken. But if it neither leaves nor stays, is it the seal or not the seal? Why? It is not like the working of a stone man or a wooden horse; it is directly like the working of an iron ox, which you cannot shake. The moment you leave, the seal is held fast.

爾才住即印破。教爾百雜碎。只如不去不住。印即是不印即是。看他恁麼垂示可謂鉤頭有餌。是時座下有盧陂長老。亦是臨濟下尊宿。敢出頭來與他對機。便轉他話頭。致箇問端。不妨奇特。道某甲有鐵牛之機。請師不搭印。爭奈風穴是作家。便答他道。慣釣鯨鯢澄巨浸。卻嗟蛙步輾泥沙。也是言中有響。雲門雲。垂鉤四海只釣獰龍。格外玄機為尋知已。巨浸乃十二頭水牯牛。為鉤餌。卻只釣得一蛙出來。此語且無玄妙。亦無道理計較。古人道。若向事上覻則易。若向意根下卜度則沒交涉。盧陂佇思。見之不取千載難逢。可惜許。所以道。直饒講得千經論。一可臨機下口難。其實盧陂要討好語對他。不欲行令。被風穴一向用攙旗奪皷底機鋒。一向逼將去。只得沒奈何。俗諺雲。陣敗不禁苕菷掃。當初更要討鎗法敵他。等爾討得來。即頭落地。牧主亦久參風穴。解道佛法與王法一般。穴雲。爾見箇什麼。牧主雲。當斷不斷返招其亂。風穴渾是一團精神。如水上葫蘆子相似。捺著便轉。按著便動。解隨機說法。若不隨機翻成妄語。穴便下座。只如臨濟有四賓主話。夫參學之人。大須子細。如賓主相見。有語論賓主往來。或應物見形。全體作用。或把機權喜怒。或現半身。或乘獅子。或乘象王。如有真正學人便喝。先拈出一箇膠盆子。善知識不辨是境。便上他境上。作模作樣。便學人又喝。前人不肯放下。此是膏肓之病。不堪醫治。喚作賓看主。或是善知識。不拈出物。隨學人問處便奪。學人被奪。抵死不放。此是主看賓。或有學人。應一箇清淨境。出善知識前。知識辨得是境。把他拋向坑裡。學人言。大好善知識。知識即雲。咄哉不識好惡。學人禮拜。此喚作主看主。或有學人。披枷帶鎖。出善知識前。知識更與他安一重枷鎖。學人歡喜。彼此不辨。呼為賓看賓。大德山僧所舉。皆是辨魔揀異。知其邪正。

(Yuanwu continues:) The moment you stay, the seal is broken, and it makes you shatter into a hundred pieces. But if it neither leaves nor stays, is it the seal or not the seal? Look at an introduction like this: it can be said there is bait on the hook. At that time in the assembly there was Elder Lupo, who was also a venerable of Linji's line. He dared to come forward and meet him in an exchange, turning his topic around and raising a question, which was quite extraordinary. He said: "I have the working of an iron ox; please, Master, do not put the seal on me." But Fengxue was a master, and answered: "I am used to angling for whales to clear the vast ocean; I only lament that frogs walk and churn the mud and sand." This also has a resonance in the words. Yunmen said: "Casting the hook in the four seas, one angles only for fierce dragons; the mysterious workings beyond the norm are for seeking a true friend." The vast ocean is twelve water buffaloes used as bait for the hook, yet only one frog was hooked. These words have nothing mysterious in them, nor any principle to calculate. The ancients said: "If you look at it in terms of affairs, it is easy; if you weigh it at the root of ideas, it has no connection." Lupo stood pondering. To see it and not take it is a chance in a thousand years missed; a pity. So it is said: "Even if you can explain a thousand sutras and treatises, one phrase is hard to utter when facing the occasion." (Note: the source text reads a variant character here, a mistaken form of 'phrase'.) In fact Lupo wanted to find a fine phrase to answer him and did not wish to issue the command. Fengxue pressed him all the way with a seize-the-banner, snatch-the-drum acuity, and he had no choice. The common proverb says: "A defeated army cannot withstand a broom's sweep." Even if at the start he had looked for spear technique to match him, by the time he found it his head would have fallen. The prefect, who had also studied long with Fengxue, could say that the Buddha-Dharma and the king's law are the same. Fengxue said: "What do you see?" The prefect said: "When one should cut and does not, one invites disorder in return." Fengxue was a ball of spirit, like a gourd on the water: push it and it turns, press it and it moves. He could teach according to the occasion; if he did not suit the occasion, it would become false speech. Fengxue then stepped down from the seat. Linji had the teaching of the four guest-host relations. Those who study must be very careful. In the meeting of guest and host, there are words that discuss the coming and going of guest and host; or, responding to things, one shows form and the whole substance functions; or one holds the power of the moment, with joy or anger; or one reveals half a body; or one rides a lion, or an elephant king. If a true student comes and shouts, the teacher first brings out a glue basin; if the teacher does not discern that it is a mere scene and goes along in the scene, imitating and posing, and the student shouts again, and the teacher will not let go, this is an incurable disease, called guest looking at host. Or, if the teacher brings out nothing and seizes whatever the student asks, and the student, being seized, will not let go to the death, this is host looking at guest. Or a student presents a pure realm before the teacher, and the teacher discerns that it is a mere scene and throws him into a pit; the student says: "Excellent teacher!" and the teacher says: "Bah, you do not know good from bad!" and the student bows; this is called host looking at host. Or a student, in cangue and chains, comes before the teacher, and the teacher puts another cangue and chains on him, and the student rejoices; neither distinguishes, and this is called guest looking at guest. Worthy ones, what I raise is all for discerning demons and sorting out the strange, to know the crooked from the true.

不見僧問慈明。一喝分賓主。照用一時行時如何。慈明便喝。又雲居弘覺禪師示眾雲。譬如獅子捉象亦全其力。捉兔亦全其力。時有僧問。未審全什麼力。雲居雲。不欺之力。看他雪竇頌出梟(堅堯切通作梟斷首倒縣)。

(Yuanwu continues:) Did you not see a monk ask Ciming: "When one shout divides guest and host, and illumination and function operate at once, how is that?" Ciming then shouted. Also Chan Master Hongjue of Yunju instructed the assembly: "Like a lion seizing an elephant, it uses its whole strength; seizing a rabbit, it also uses its whole strength." A monk then asked: "What strength is the whole strength?" Yunju said: "The strength of not deceiving." See how Xuedou's verse comes out. Xiao (the word means to cut off a head and hang it upside down).

擒得盧陂跨鐵牛(千人萬人中。也要呈巧藝。敗軍之將不再斬)三玄戈甲未輕酬(當局者迷。受災如受福。受降如受敵)

Having captured Lupo, he rides the iron ox (Among thousands and tens of thousands, he too must show his skill; a defeated general is not beheaded twice). The armor and spears of the three mysteries are not lightly repaid (The player is bewildered. To receive disaster is like receiving blessing; to receive surrender is like facing an enemy).

楚王城畔朝宗水(說什麼朝宗水。浩浩充塞天地。任是四海也須倒流)

By the walls of the Chu king's city, the waters flow to court (What about waters flowing to court? Vast, they fill heaven and earth; even the four seas must flow backward).

喝下曾令卻倒流(不是這一喝截卻爾舌頭。咄。驚走陝府鐵牛。嚇殺嘉州大象)

Under a shout he made them flow backward (If this one shout had not cut off your tongue... Bah! It startles the iron ox of Shanfu and frightens the great elephant of Jiazhou to death).

雪竇知風穴有這般宗風。便頌道。擒得盧陂跨鐵牛。三玄戈甲未輕酬。臨濟下有三玄三要。凡一句中須具三玄。一玄中須具三要。僧問臨濟。如何是第一句。濟雲。三要印開朱點窄。未容擬議主賓分。如何是第二句。濟雲。妙辨豈容無著問。漚和不負截流機。如何是第三句。濟雲。但看棚頭弄傀儡。抽牽全藉裡頭人。風穴一句中便具三玄戈甲。七事隨身。不輕酬他。若不如此。爭奈盧陂何。後面雪竇要出臨濟下機鋒。莫道是盧陂假饒楚王城畔。洪波浩渺白浪滔天。盡去朝宗。只消一喝。也須教倒流。

Xuedou knew that Fengxue had such a school style, so he composed this verse: "Having captured Lupo, he rides the iron ox; the armor and spears of the three mysteries are not lightly repaid." In the Linji school there are the three mysteries and three essentials. In every sentence, the three mysteries must be complete, and in each mystery the three essentials must be complete. A monk asked Linji: "What is the first phrase?" Linji said: "The three essentials open the seal, the vermilion mark is narrow; before there is room for hesitation, guest and host are divided." What is the second phrase? Linji said: "Wondrous discernment does not tolerate a question without attachment; skillful skill does not fail the power to cut the stream." What is the third phrase? Linji said: "Just watch the puppets on the stage; the pulling and drawing depend entirely on the one inside." In one phrase Fengxue had the armor and spears of the three mysteries complete, with seven items on his person, and did not lightly repay him. If it were not so, what could he have done about Lupo? Further on Xuedou wished to bring out the sharpness of the Linji line. Not to speak of Lupo; even if beside the walls of the Chu king's city the vast waves are boundless and the white billows swell to heaven, all going to pay court, a single shout would still make them flow backward.

垂示雲。途中受用底。似虎靠山。世諦流佈底。如猿在檻。欲知佛性義。當觀時節因緣。欲煅百鍊精金。須是作家爐韛。且道大用現前底。將什麼試驗。

Introduction: One who makes use of it on the road is like a tiger leaning on the mountain. One who spreads worldly truth is like a monkey in a cage. If you wish to know the meaning of Buddha-nature, you must observe the occasion and causes and conditions. If you wish to forge gold refined a hundred times, you need a master's furnace and bellows. Now tell me, when great function appears, what will it be tested with?

【三九】舉。僧問雲門。如何是清淨法身(𡏖圾堆頭見丈六金身。斑斑駁駁是什麼)門雲。花藥欄(問處不真。答來鹵莽。𡎺著磕著。曲不藏直)僧雲。便恁麼去時如何(渾崙吞箇棗。放憨作麼)門雲。金毛獅子(也褒也貶。兩採一賽。將錯就錯。是什麼心行)。

[Case 39] Setting out: A monk asked Yunmen: "What is the pure Dharma body? (On the rubbish heap he sees a sixteen-foot golden body. What is all this mottled stuff?)" Yunmen said: "The flower-and-herb fence (The question is not genuine; the answer is rough; knocking and bumping, the crooked does not hide the straight)." The monk said: "If so, then what?" (He swallows a date whole; what is he feigning stupidity for?) Yunmen said: "A golden-haired lion (He praises and he blames; two throws for one cast; making the most of the mistake; what kind of mind-conduct is this?)."

諸人還知這僧問處與雲門答處麼。若知得。兩口同無一舌。若不知。未免顢頇。僧問玄沙。如何是清淨法身。沙雲。膿滴滴地。具金剛眼。試請辨看。雲門不同別人。有時把定壁立萬仞。無爾湊泊處。有時與爾開一線道。同死同生。雲門三寸甚密。有者道。是信彩答去。若恁麼會。且道雲門落在什麼處。這箇是屋裡事。莫向外卜度。所以百丈道。森羅萬象。一切語言。皆轉歸自己。令轉轆轆地。向活潑潑處便道。若擬議尋思。便落第二句了也。永嘉道。法身覺了無一物。本源自性天真佛。雲門驗這僧。其僧亦是他屋裡人。自是久參。知他屋裡事。進雲。便恁麼去時如何。門雲。金毛獅子。且道是肯他。是不肯他。是褒他是貶他。巖頭道。若論戰也。箇箇立在轉處。又道他參活句。不參死句。活句下薦得。永劫不忘。死句下薦得。自救不了。又僧問雲門。佛法如水中月是否。門雲。清波無透路。進雲。和尚從何而得。門雲。再問復何來。僧雲。正恁麼去時如何。門雲。重疊關山路。須知此事。不在言句上。如擊石火似閃電光。構得構不得。未免喪身失命。雪竇是其中人。便當頭頌出。

Do you all know the monk's question and Yunmen's answer? If you know them, two mouths have no tongue. If you do not, you cannot avoid being muddled. A monk asked Xuansha: "What is the pure Dharma body?" Xuansha said: "Dripping with pus." He has the diamond eye; please try to discern it. Yunmen was not like others: sometimes he held fast like a wall ten thousand fathoms high, giving you no place to get a foothold; sometimes he opened a thread of a path for you, sharing death and life. Yunmen's three inches of tongue were very subtle. Some say he answered casually. If you understand it like that, then where does Yunmen fall? This is a matter within the house; do not weigh it outside. So Baizhang said: "The myriad phenomena and all speech turn and return to oneself, making it roll and turn; speak from where it is lively." If one hesitates and ponders, one falls into the second phrase. Yongjia said: "The Dharma body awakened has not a single thing; the original nature is the Buddha of heaven's truth." Yunmen tested this monk, and the monk too was one of his own house, and, having studied long, knew the affairs of that house. He went on: "If so, then what?" Yunmen said: "A golden-haired lion." Now tell me, did he approve him or not approve him? Did he praise him or blame him? Yantou said: "If we speak of battle, each stands at a turning point." He also said: "Study the live phrase, not the dead phrase. One who awakens under the live phrase never forgets it through endless kalpas; one who awakens under the dead phrase cannot even save himself." Another monk asked Yunmen: "Is the Buddha-Dharma like the moon in the water?" Yunmen said: "Clear waves have no road through." He went on: "Where did you get that, Master?" Yunmen said: "Ask again, and where would it come from?" The monk said: "At just such a time, what then?" Yunmen said: "Layers of mountain passes." Know that this matter is not in words and phrases; it is like a spark from a flint or a flash of lightning. Whether you grasp it or not, you cannot avoid losing body and life. Xuedou was one of that company, and brought out his verse straight away.

花藥欄(言猶在耳)莫顢頇(如麻似粟。也有些子自領出去)星在秤兮不在盤(太葛藤。各自向衣單下返觀。不免說道理)

The flower-and-herb fence (The words are still in the ear). Do not be muddled (As many as hemp and millet; some pick them up and go out by themselves). The star is on the steelyard, not on the pan (Too entangled; each should look back under his own robes; in the end he talks principle).

便恁麼(渾崙吞箇棗)太無端(自領出去。灼然。莫錯怪他雲門好)

If so, then what? (Swallowing a date whole). Quite without reason (picking it up and going out by himself; indeed; do not wrongly blame Yunmen's goodness).

金毛獅子大家看(放出一箇半箇也是箇狗子。雲門也是普州人送賊)

The golden-haired lion, let everyone see (Let out one or half a one, he is still a dog; Yunmen too is the man from Puzhou who sees off the thief).

雪竇相席打令。動絃別曲。一句一句判將去。此一頌。不異拈古之格。花藥欄。便道莫顢頇。人皆道雲門信彩答將去。總作情解會他底。所以雪竇下本分莫料。便道莫顢頇。蓋雲門意。不在花藥欄處。所以雪竇道。星在秤兮不在盤。這一句忒殺漏逗。水中元無月。月在青天。如星在秤不在於槃。且道那箇是秤。若辨明得出。不辜負雪竇。古人到這裡。也不妨慈悲。分明向爾道。不在這裡。在那邊去。且道那邊是什麼處。此頌頭邊一句了。後面頌這僧道便恁麼去時如何。雪竇道。這僧也太無端。且道是明頭合暗頭合。會來恁麼道。不會來恁麼道。金毛獅子大家看。還見金毛獅子麼。瞎。

Xuedou takes the seat and strikes the command, plucking the string and changing the tune, judging phrase by phrase. This verse is no different from the form of 'taking up old cases'. 'The flower-and-herb fence': then he says 'Do not be muddled.' Everyone says that Yunmen answered casually, and takes it all with emotional understanding. So Xuedou, in line with the original duty, says: 'Do not be muddled.' For Yunmen's meaning is not in the flower-and-herb fence. So Xuedou says: 'The star is on the steelyard, not on the pan.' This phrase leaks too much. In the water there is originally no moon; the moon is in the blue sky, like the star on the steelyard and not on the pan. Now tell me, which is the steelyard? If you can tell it clearly, you will not fail Xuedou. When the ancients reached this point they could be compassionate: they plainly told you it is not here, it is over there. Now tell me, what place is 'over there'? This verse is finished on the first side. Afterwards he composes a verse on the monk saying 'If so, then what?' Xuedou says: this monk too is quite without reason. Now tell me, does the bright side join the dark side? If you understand, he says it this way; if you do not understand, he also says it this way. 'The golden-haired lion, let everyone see': do you see the golden-haired lion? Blind.

垂示雲。休去歇去。鐵樹開花。有麼有麼黠兒落。節。直饒七縱八橫。不免穿他鼻孔。且道誵訛在什麼處。試舉看。

Introduction: Stop, rest. The iron tree blossoms. Is there anyone? Is there anyone? The crafty one loses his footing. Even if you move freely in all directions, you still cannot avoid having your nostrils pierced. Now tell me, where is the confusion? Let us take it up and see.

【四〇】舉。陸亙大夫。與南泉語話次。陸雲。肇法師道。天地與我同根。萬物與我一體。也甚奇怪(鬼窟裡作活計。畫餅不可充飢。也是草裡商量)南泉指庭前花(道恁麼。咄。經有經師論有論師。不幹山僧事。咄。大丈夫當時下得一轉語。不唯截斷南泉。亦乃與天下衲僧出氣)召大夫雲。時人見此一株花。如夢相似(鴛鴦綉了從君看。莫把金針度與人。莫寐語。引得黃鶯下柳條)。

[Case 40] Setting out: The grand master Lu Geng was talking with Nanquan. Lu said: "Dharma Master Zhao said, 'Heaven and earth have the same root as I, and the myriad things are one body with me.' That is also quite strange (Making a living in a ghost cave. A painted cake cannot fill the stomach. It is also discussion in the weeds)." Nanquan pointed to the flowers in the courtyard (Saying this? Bah! Sutras have their sutra masters and treatises their treatise masters; it is none of this mountain monk's business. Bah! If a great man had spoken a turning word then, he would not only have cut off Nanquan but also brought relief to the monks of all the land) and called to the grand master: "People of this time see this one flower as if in a dream (The embroidered mandarin ducks are finished, so let you see them, but do not hand over the golden needle to others. No talking in your sleep; it draws the yellow oriole down from the willow branch)."

陸亙大夫久參南泉。尋常留心於理性中。游泳肇論。一日坐次。遂拈此兩句。以為奇特。問雲。肇法師道。天地與我同根。萬物與我一體。也甚奇怪。肇法師。乃晉時高僧。與生融叡。同在羅什門下。謂之四哲。幼年好讀莊老。後因寫古維摩經。有悟處。方知莊老猶未盡善。故綜諸經。乃造四論。莊老意謂。天地形之大也。我形亦爾也。同生於虛無之中。莊生大意。只論齊物。肇公大意論性皆歸自己。不見他論中道。夫至人空洞無象。而萬物無非我造。會萬物為自己者。其唯聖人乎。雖有神有人有賢有聖。各別而皆同一性一體。古人道。盡乾坤大地。只是一箇自己。寒則普天普地寒。熱則普天普地熱。有則普天普地有。無則普天普地無。是則普天普地是。非則普天普地非。法眼雲。渠渠渠。我我我。南北東西皆可可。不可可。但唯我無不可。所以道。天上天下唯我獨尊。石頭因看肇論。至此會萬物為自己處。豁然大悟。後作一本參同契。亦不出此意。看他恁麼問。且道。同什麼根。同那箇體。到這裡。也不妨奇特。豈同他常人。不知天之高地之厚。豈有恁麼事。陸亙大夫恁麼問。奇則甚奇。只是不出教意。若道教意是極則。世尊何故更拈花。祖師更西來作麼。南泉答處。用衲僧巴鼻。與他拈出痛處。破他窠窟。遂指庭前花。召大夫雲。時人見此一株花。如夢相似。如引人向萬丈懸崖上打一推。令他命斷。爾若平地上推倒彌勒佛下生。也只不解命斷。亦如人在夢。欲覺不覺被人喚醒相似。南泉若是眼目不正。必定被他搽糊將去。看他恁麼說話。也不妨難會。若是眼目定動。活底聞得。如醍醐上味。若是死底聞得翻成毒藥。古人道。若於事上見。墮在常情。若向意根下卜度。卒摸索不著。巖頭道。此是向上人活計。只露目前些子。如同電拂。南泉大意如此。有擒虎兕定龍蛇底手腳。到這裡也須是自會始得。

The grand master Lu Geng had studied long under Nanquan, and customarily kept his mind on principle and nature, immersing himself in the Treatises of Zhao. One day, while sitting, he took up these two lines, thought them extraordinary, and asked: "Dharma Master Zhao said, 'Heaven and earth have the same root as I, and the myriad things are one body with me.' That is also quite strange." Dharma Master Zhao was an eminent monk of the Jin period, who with Sheng, Rong and Rui studied under Kumarajiva and was called one of the Four Sages. In youth he loved to read Zhuangzi and Laozi, but later, copying the old Vimalakirti Sutra, he had an awakening and knew that Zhuangzi and Laozi were not yet perfect. So he drew on the sutras and composed four treatises. The meaning of Zhuangzi and Laozi is that heaven and earth are great in form, and my form is likewise so, all born together in emptiness and non-being. Zhuangzi's main point only discusses the equality of things; Master Zhao's main point is that nature all returns to oneself. Do you not see that he says in his treatise that the perfect person is hollow and without image, yet the myriad things are none other than what I create? Who but a sage can unite the myriad things as himself? Though there are spirits, humans, worthies and sages, each distinct, they all share one nature and one body. The ancients said: "The whole great earth is just one self. When it is cold, the whole sky and earth are cold; when hot, the whole sky and earth are hot; when it exists, the whole sky and earth exist; when it does not, the whole sky and earth do not; when it is right, the whole sky and earth are right; when it is wrong, the whole sky and earth are wrong." Fayan said: "He, he, he; I, I, I; north, south, east and west, all are acceptable; what is not acceptable is acceptable; only I find nothing unacceptable." So it is said: "Above heaven and below heaven, I alone am the honored one." Shitou, reading the Treatises of Zhao, reached the passage where the myriad things are united as oneself, and was suddenly greatly enlightened. Later he wrote the Cantongqi, which also does not go beyond this meaning. Look at him asking this way. Tell me, the same root as what? The same body as which? At this point it is quite extraordinary. How could he be like ordinary people who do not know the height of heaven and the thickness of earth? How could there be such a thing? Grand master Lu Geng asked this way: it is strange indeed, but it does not go beyond the meaning of the teachings. If you say the meaning of the teachings is the ultimate, why did the World-Honored One further hold up a flower, and why did the Patriarch further come from the west? In Nanquan's answer he used the nose-ring of a monk, brought out the sore spot and broke up his nest. So he pointed to the flowers in the courtyard and called to the grand master: "People of this time see this one flower as if in a dream." It is like leading a person to a cliff ten thousand fathoms high and giving him a push to cut off his life. If you pushed over a Maitreya coming down to be born on level ground, he would still not understand cutting off life. It is also like a person in a dream who wants to wake but cannot, and is called awake by another. If Nanquan's eye had not been correct, he would certainly have been smeared over by him. See him speak like this; it is quite hard to grasp. If the eye is steady and moving, one who is alive hears it like the supreme flavor of ghee; one who is dead hears it and it turns to poison. The ancients said: "If you see it in terms of affairs, you fall into ordinary feeling; if you weigh it at the root of ideas, you grope in the end without finding it." Yantou said: "This is the livelihood of one who has gone beyond; it shows only a little before your eyes, like a flash of lightning." Nanquan's main point is like this. He has the hands and feet to seize tigers and rhinos and settle dragons and snakes; at this point you must understand it yourself to get it.

不見道。向上一路千聖不傳。學者勞形如猿捉影。看他雪竇頌出。

(Yuanwu continues:) Did you not hear it said: "The one road beyond is not transmitted by a thousand sages; students toil their bodies like monkeys grasping at shadows." See how Xuedou's verse comes out.

聞見覺知非一一(森羅萬象無有一法。七花八裂。眼耳鼻舌身意。一時是箇無孔鐵鎚)

Hearing, seeing, sensing and knowing are not each separate (The myriad phenomena have not a single dharma; seven flowers and eight splits. Eye, ear, nose, tongue, body and mind are all at once a holeless iron hammer).

山河不在鏡中觀(我這裡無這箇消息。長者自長短者自短。青是青黃是黃。爾向什麼處觀)

Mountains and rivers are not to be seen in a mirror (I have no such news here. The long is long of itself and the short is short of itself; blue is blue and yellow is yellow; where do you look? )

霜天月落夜將半(引爾入草了也。遍界不曾藏。切忌向鬼窟裡坐)

On a frosty sky the moon sets, and the night is nearly half over (He leads you into the weeds. The whole world never hid it. Take great care not to sit in a ghost cave).

誰共澄潭照影寒(有麼有麼。若不同床睡。焉知被底穿。愁人莫向愁人說。說向愁人愁殺人)

Who shares with me the cold reflection in the clear pool? (Is there anyone? Is there anyone? If you do not sleep in the same bed, how do you know the quilt has holes? Do not tell a sorrowful person your sorrow; tell it to a sorrowful person and the sorrow kills him).

南泉小睡語。雪竇大睡語。雖然作夢卻作得箇好夢。前頭說一體。這裡說不同。聞見覺知非一一。山河不在鏡中觀。若道在鏡中觀。然後方曉了。則不離鏡處。山河大地。草木叢林。莫將鏡鑑。若將鏡鑑。便為兩段。但只可山是山水是水。法法住法位。世間相常住。山河不在鏡中觀。且道向什麼處觀。還會麼。到這裡。向霜天月落夜將半。這邊與爾打併了也。那邊爾自相度。還知雪竇以本分事為人麼。誰共澄潭照影寒。為復自照。為復共人照。須是絕機絕解。方到這境界。即今也不要澄潭。也不待霜天月落。即今作麼生。

Nanquan's words were a light sleep-talk; Xuedou's words are a deep sleep-talk. Though it is dreaming, it is a good dream. Before, he said one body; here he says not the same. 'Hearing, seeing, sensing and knowing are not each separate. Mountains and rivers are not to be seen in a mirror.' If you say they are seen in a mirror and only then understand, then you do not leave the mirror: mountains and rivers, the great earth, plants, trees and forests; do not take them as mirror reflections. If you take them as mirror reflections, they become two pieces. It is only that the mountain is the mountain and the water is the water, every dharma abides in its dharma-position, and the worldly appearance is constant. Mountains and rivers are not to be seen in a mirror: then where are they seen? Do you understand? At this point, 'On a frosty sky the moon sets, and the night is nearly half over': on this side he has put it together for you, and on the other side you measure it yourself. Do you know that Xuedou helps people with the original business? 'Who shares with me the cold reflection in the clear pool?' Does it reflect itself, or reflect with another? One must cut off mechanism and cut off understanding to reach this realm. Right now there is no need for a clear pool, nor to wait for a frosty sky and a setting moon. What about right now?

垂示雲。是非交結處。聖亦不能知。逆順縱橫時。佛亦不能辨。為絕世超倫之士。顯逸群大士之能。向氷凌上行。劍刃上走。直下如麒麟頭角。似火裡蓮花。宛見超方。始知同道。誰是好手者。試舉看。

Introduction: Where right and wrong are entangled, even a sage cannot know; when adverse and favorable move freely in all directions, even a Buddha cannot discern. For one who transcends the world and surpasses his peers, and shows the ability of a great one beyond the herd, walking on ice and running on sword blades, directly he is like a unicorn's horn, like a lotus in fire; one sees him as one beyond the common, and only then knows he is of the same Way. Who is a skilled hand? Let us take it up and see.

【四一】舉。趙州問投子。大死底人卻活時如何(有恁麼事賊不打貧兒家。慣曾作客方憐客)投子云。不許夜行。投明須到(看樓打樓。是賊識賊。若不同床臥。焉知被底穿)。

[Case 41] Setting out: Zhaozhou asked Touzi: "What about one who has died the great death when he comes back to life? (There is such a thing. Thieves do not rob a poor household. One who has often been a guest pities guests.)" Touzi said: "Not permitted to travel at night; he must arrive by daybreak (Seeing the tower, strike the tower; it takes a thief to know a thief. If you do not sleep in the same bed, how do you know the quilt has holes?)."

趙州問投子。大死底人卻活時如何。投子對他道。不許夜行。投明須到。且道是什麼時節。無孔笛撞著氈拍版。此謂之驗主問。亦謂之心行問。投子趙州諸方皆美之得逸群之辯。二老雖承嗣不同。看他機鋒相投一船。投子一日為趙州。置茶筵相待。自過蒸餅與趙州。州不管。投子令行者過胡餅與趙州。州禮行者三拜。且道他意是如何。看他盡是向根本上。提此本分事為人。有僧問。如何是道。答雲。道。如何是佛。答雲。佛。又問。金鎖未開時如何。答雲。開。金雞未鳴時如何。答雲。無這箇音響。鳴後如何。答雲。各自知時。投子平生問答總如此。看趙州問。大死底人卻活時如何。他便道。不許夜行。投明須到。直下如擊石火。似閃電光。還他向上人始得。大死底人。都無佛法道理玄妙得失是非長短。到這裡只恁麼休去。古人謂之平地上死人無數。過得荊棘林是好手。也須是透過那邊始得。雖然如是。如今人到這般田地。早是難得。或若有依倚有解會。則沒交涉。喆和尚謂之見不淨潔。五祖先師。謂之命根不斷。須是大死一番。卻活始得。浙中永光和尚道。言鋒若差鄉關萬裡。直須懸崖撒手。自肯承當。絕後再甦。欺君不得。非常之旨。人焉廋哉。趙州問意如此。投子是作家。亦不辜負他所問。只是絕情絕跡。不妨難會。只露面前些子。所以古人道。欲得親切。莫將問來問。問在答處。答在問處。若非投子。被趙州一問。也大難酬對。只為他是作家漢。舉著便知落處。頌雲。廋(所留反匿也)。

Zhaozhou asked Touzi: "What about one who has died the great death when he comes back to life?" Touzi answered him: "Not permitted to travel at night; he must arrive by daybreak." Now tell me, what time is this? A holeless flute bumping into a felt clapper. This is called a question to test the host, and also called a question of mind-conduct. Touzi and Zhaozhou were praised everywhere and had a reputation for discourse that stood out from the herd. Although the two elders inherited from different lines, see how their sharpness met in one boat. One day Touzi set out a tea feast for Zhaozhou. He himself passed a steamed bun to Zhaozhou, but Zhou paid no heed; Touzi had an attendant pass a sesame cake to Zhaozhou, and Zhou bowed three times to the attendant. Now tell me, what was his meaning? See how they all go to the root and raise this original business for people. A monk asked: "What is the Way?" He answered: "The Way." "What is the Buddha?" He answered: "Buddha." He further asked: "When the golden lock is not yet opened, what then?" He answered: "Open." "When the golden rooster has not yet crowed?" He answered: "There is no such sound." "After it has crowed?" He answered: "Each knows the time." Touzi's questions and answers all his life were like this. See how Zhaozhou asked: "What about one who has died the great death when he comes back to life?" He said: "Not permitted to travel at night; he must arrive by daybreak." Directly it is like a spark from a flint or a flash of lightning; one must have one who has gone beyond to meet it. One who has died the great death has no Buddha-Dharma, no principle, no mystery, no gain or loss, no right or wrong, no long or short; at this point he just rests like this. The ancients called it: "Countless people die on level ground; one who passes through the thorn forest is a skilled hand," and one must also pass through to the other side to get it. Even so, for people today to reach such a state is already rare. If there is any leaning or understanding, there is no connection. Venerable Zhe called it seeing impurity and cleanliness; the late Master of Wuzu called it the life-root not being cut. One must die the great death once and only then come back to life. Venerable Yongguang of Zhejiang said: "If the edge of the words is off, the hometown is ten thousand li away; one must let go of the hand on the cliff, personally agree to take it on, and be revived after cutting off, and one cannot deceive the ruler. An extraordinary meaning, how could a person hide it?" Zhaozhou's meaning in asking was like this. Touzi was a master and did not fail the question; only that it was cut off from feeling and trace and quite hard to grasp, showing only a little before the eyes. So the ancients said: "If you want to be close, do not take the question as a question; the question is in the answer, and the answer is in the question." If it had not been Touzi, being asked this by Zhaozhou would have been very hard to answer. It was only because he was a master that he knew where it landed as soon as it was raised. The verse says: Sou (meaning to hide, with the fanqie 'suo-liu').

活中有眼還同死(兩不相知。翻來覆去。若不蘊藉。爭辨得這漢緇素)藥忌何須鑒作家(若不驗過。爭辨端的。遇著試與一鑒。又且何妨。也要問過)

In life there is an eye, yet it is the same as death (the two do not know each other; turning over and over; if not subtle, how could he tell this fellow black from white?). Medicine avoids what? Why must one test a master? (If he is not tested, how can the truth be told? On meeting him, why not try him once? One must ask him.)

古佛尚言會未到(賴是有伴。千聖也不傳。山僧亦不知)

Even the ancient Buddhas say they have not yet arrived (Fortunately there is company; a thousand sages do not transmit it, and this mountain monk does not know it either).

不知誰解撒塵沙(即今也不少。開眼也著。閤眼也著。闍黎恁麼舉。落在什麼處)

I do not know who knows how to scatter dust and sand (Right now there is no lack of them; open the eyes, it is there; close the eyes, it is there. Where does your saying it like that land?)

活中有眼還同死。雪竇是知有底人。所以敢頌。古人道。他參活句。不參死句。雪竇道。活中有眼還同於死漢相似。何曾死死。中具眼如同活人。古人道。殺盡死人方見活人。活盡死人方見死人。趙州是活底人。故作死問。驗取投子。如藥性所忌之物。故將去試驗相似。所以雪竇道。藥忌何須鑒作家。此頌趙州問處。後面頌投子。古佛尚言曾未到。只這大死底人卻活處。古佛亦不曾到。天下老和尚亦不曾到。任是釋迦老子。碧眼胡僧也須再參始得。所以道。只許老胡知。不許老胡會。雪竇道。不知誰解撒塵沙。不見僧問長慶。如何是善知識眼。慶雲。有願不撒沙。保福雲。不可更撒也。天下老和尚據曲彔木床上。行棒行喝竪拂敲床。現神通作主宰。盡是撒沙。且道如何免得。

'In life there is an eye, yet it is the same as death': Xuedou was one who knew it, so he dared to compose a verse. The ancients said: "He studies the live phrase, not the dead phrase." Xuedou says: in life there is an eye, yet it resembles a dead man; when was he dead? One with the eye within death is like a living person. The ancients said: "Kill all the dead and you see the living; revive all the dead and you see the dead." Zhaozhou was a living person who deliberately asked a dead question to test Touzi, like testing with what the nature of a medicine avoids. So Xuedou says: 'Medicine avoids what? Why must one test a master?' This verse is about Zhaozhou's question. Afterwards he composes a verse on Touzi. 'Even the ancient Buddhas say they have not yet arrived': this very place where one who has died the great death comes back to life, the ancient Buddhas have never reached, and the old teachers of the world have never reached. Even old Shakya, the blue-eyed foreign monk, would have to study again to get it. So it is said: "Only the old barbarian is allowed to know it; the old barbarian is not allowed to understand it." Xuedou says: 'I do not know who knows how to scatter dust and sand.' Did you not see a monk ask Changqing: "What is the eye of a good teacher?" Qing said: "One with a vow does not scatter sand." Baofu said: "One must not scatter any more." The old teachers of the world, seated on their curved wooden chairs, wielding sticks, shouting, raising whisks and rapping the seat, displaying spiritual powers and playing the master, are all scattering sand. Now tell me, how can one avoid it?

垂示雲。單提獨弄帶水拕泥敲唱俱行。銀山鐵壁。擬議則髑髏前見鬼。尋思則黑山下打坐。明明杲日麗天。颯颯清風匝地。且道古人還有誵訛處麼。試舉看。

Introduction: Raising it alone and playing with it alone, dragging mud and carrying water, with striking and chanting together; a silver mountain, an iron wall. If you hesitate, you see ghosts before the skull; if you ponder, you sit in meditation under the black mountain. The bright sun clearly graces the sky, a brisk clear breeze sweeps the earth. Now tell me, did the ancients have any places of confusion? Let us take it up and see.

【四二】舉。龐居士辭藥山(這老漢作怪也)山命十人禪客。相送至門首(也不輕他。是什麼境界。也須是識端倪底衲僧始得)居士指空中雪雲。好雪片片不落別處(無風起浪指頭。有眼。這老漢言中有響)時有全禪客雲。落在什麼處(中也。相隨來也。果然上鈎來)士打一掌(著。果然。勾賊破家)全雲。居士也不得草草(棺木裡瞠眼)士雲。汝恁麼稱禪客。閻老子未放汝在(第二杓惡水潑了。何止閻老子。山僧這裡也不放過)全雲。居士作麼生(麤心不改。又是要吃棒。這僧從頭到尾不著便)士又打一掌(果然。雪上加霜。吃棒了呈欵)雲眼見如盲。口說如啞(更有斷和句。又與他讀判語)雪竇別雲。初問處但握雪團便打(是則是。賊過後張弓。也漏逗不少。雖然如是要見箭鋒相拄。爭奈落在鬼窟裡了也)。

[Case 42] Setting out: Layman Pang was taking leave of Yaoshan (This old fellow is making a fuss). Yaoshan ordered ten Chan guests to see him off as far as the gate (He too does not treat him lightly. What kind of realm is this? Only a monk who knows the beginnings can tell). The layman pointed to the snow in the air and said: "Good snow, flake by flake, falls nowhere else (He stirs waves without wind; the fingertip has an eye; this old fellow has resonance in his words)." Then a Chan guest named Quan said: "Where does it fall?" (Hit. They come along together; indeed he takes the hook.) The layman slapped him once (Got him. Indeed. Hooking the thief breaks up the house). Quan said: "Layman, you must not be so rash (Staring in a coffin)." The layman said: "Calling yourself a Chan guest like this, old Yama will not let you off (The second ladle of dirty water is thrown. Not only old Yama; this mountain monk will not let it pass either)." Quan said: "And you, Layman, what then?" (He does not change his coarse mind; he is about to take another beating. From beginning to end this monk is not in the right.) The layman slapped him again (Indeed. Frost on top of snow. After the beating he confesses): "Seeing with eyes like a blind man, speaking with a mouth like a mute (There is still a closing phrase; he reads out the verdict as well)." Xuedou separately said: At the first question, just grasp a snowball and strike (Right, but drawing the bow after the thief has passed; much is leaked. Even so, if you want to see arrow points meeting, alas he has fallen into a ghost cave).

龐居士。參馬祖石頭兩處有頌。初見石頭。便問。不與萬法為侶。是什麼人。聲未斷。被石頭掩卻口。有箇省處作頌道。日用事無別。唯吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。青山絕點埃。神通並妙用。運水及搬柴後參馬祖。又問。不與萬法為侶。是什麼人。祖雲。待爾一口吸盡西江水。即向汝道。士豁然大悟。作頌雲。十方同聚會。箇箇學無為。此是選佛場。心空及第歸。為他是作家。後列剎相望。所至競譽。到藥山盤桓既久。遂辭藥山。山至重他。命十人禪客相送。是時值雪下。居士指雪雲。好雪片片不落別處。全禪客雲。落在什麼處。士便掌。全禪客既不能行令。居士令行一半。令雖行。全禪客恁麼酬對。也不是他不知落處。各有機鋒。卷舒不同。然有不到居士處。所以落他架下。難出他彀中。居士打了。更與說道理雲。眼見如盲口說如啞。雪竇別前語云。初問處但握雪團便打。雪竇恁麼。要不辜他問端。只是機遲。慶藏主道。居士機如掣電。等爾握雪團。到幾時。和聲便應和聲打。方始勦絕。雪竇自頌他打處雲。彀(古豆切。張弓弩也。弓滿也)。

Layman Pang studied with both Mazu and Shitou and has verses on both. When he first saw Shitou he asked: "Who is the one who is not a companion of the myriad dharmas?" Before his voice had stopped, Shitou covered his mouth, and he had an insight and composed a verse: "In daily activities there is nothing different; only I myself am naturally in harmony. In each and every thing there is no taking or rejecting, in no place is there contradiction. Who bestows the names of vermilion and purple? On the green mountain there is not a speck of dust. Spiritual powers and wondrous function: carrying water and hauling firewood." Later he studied with Mazu and again asked: "Who is the one who is not a companion of the myriad dharmas?" Mazu said: "When you have drunk up all the water of the West River in one gulp, I will tell you." The layman was suddenly greatly enlightened and composed a verse: "Gathered together from the ten directions, each one studies non-action. This is the place to select Buddhas; with mind empty, one returns having passed the examination." Because he was a master, later monasteries stood in view of each other and wherever he went he was praised. He lingered long at Yaoshan, and then took leave of Yaoshan. Yaoshan valued him greatly and ordered ten Chan guests to see him off. It happened that snow was falling. The layman pointed at the snow and said: "Good snow, flake by flake, falls nowhere else." The Chan guest Quan said: "Where does it fall?" The layman slapped him. Since the Chan guest Quan could not carry out the command, the layman carried out half of it. Though the command was carried out, Quan answered like this, not because he did not know where it landed; each has his sharpness, and the rolling up and unrolling differ; yet there is what did not reach the layman's level, so he fell under his frame and found it hard to get out of his range. After the layman struck him, he further explained: "Seeing with eyes like a blind man, speaking with a mouth like a mute." Xuedou added a separate line to the earlier words: "At the first question, just grasp a snowball and strike." Xuedou wanted not to fail the question, but was slow in his working. Zangzhu Qing said: "The layman's working is like a flash of lightning; how long would you take to grasp a snowball?" At the voice he responds, and at the voice he strikes, and only then is it cut off completely. Xuedou's own verse on the blow says: Gou (the word means to draw a bow or crossbow; the bow is full).

雪團打雪團打(爭奈落在第二機。不勞拈出。頭上漫漫腳下漫漫)龐老機關沒可把(往往有人不知。只恐不恁麼)

A snowball strikes, a snowball strikes (Alas, it falls on the second working; no need to bring it out; above is vast, below is vast). Old Pang's mechanism has nothing to grasp (often people do not know; I fear it is not so).

天上人間不自知(是什麼消息。雪竇還知麼)

In heaven and among humans, none know it of themselves (What news is this? Does Xuedou know?)

眼裡耳裡絕瀟灑(箭鋒相拄。眼見如盲。口說如啞)

In the eyes and in the ears, utterly free and easy (arrow points meet; seeing with eyes like a blind man, speaking with a mouth like a mute).

瀟灑絕(作麼生。向什麼處。見龐老與雪竇)碧眼胡僧難辨別(達磨出來。向爾道什麼。打雲。闍𥠖道什麼。一坑理卻)

Utterly free and easy (What now? Where do you see Old Pang and Xuedou?). Even the blue-eyed foreign monk can hardly distinguish it (Bodhidharma comes out; what would he tell you? Strike him. What do you say, Teacher? [Note: the source text has a variant form of the character for 'teacher' here.] Buried in one pit. [Note: the source text has a mistaken form of the character for 'buried'.])

雪團打雪團打。龐老機關沒可把雪竇要在居士頭上行。古人以雪明一色邊事。雪竇意道。當時若握雪團打時。居士縱有如何機關。亦難搆得。雪竇自誇他打處。殊不知有落節處。天上人間不自知。眼裡耳裡絕瀟灑。眼裡也是雪。耳裡也是雪。正住在一色邊。亦謂之普賢境界一色邊事。亦謂之打成一片。雲門道。直得盡乾坤大地無纖毫過患。猶為轉句。不見一色。始是半提。若要全提。須知有向上一路始得。到這裡須是大用現前。針劄不入。不聽他人處分。所以道。他參活句。不參死句。古人道。一句合頭語。萬劫繫驢橛。有什麼用處。雪竇到此頌殺了。復轉機道。只此瀟灑絕。直饒是碧眼胡僧也難辨別。碧眼胡僧尚難辨別。更教山僧說箇什麼。

'A snowball strikes, a snowball strikes; Old Pang's mechanism has nothing to grasp.' Xuedou wishes to walk over the layman's head. The ancients used snow to illuminate the side of one color. Xuedou's meaning is that if at that time one had grasped a snowball and struck, then however much mechanism the layman had, it would have been hard for him to catch. Xuedou boasts of his blow, not knowing it has a place where it falls flat. 'In heaven and among humans, none know it of themselves; in the eyes and in the ears, utterly free and easy.' In the eyes there is snow, in the ears there is snow; he is right at the side of one color. This is also called the realm of Samantabhadra, the matter of one color, and also called making it all one piece. Yunmen said: "Even if the whole great earth has not the slightest fault, it is still a turning phrase; not seeing one color is only half raised. If you want to raise it whole, you must know there is the one road beyond." At this point great function must appear, needles cannot penetrate, and one does not heed the disposal of others. So it is said: "He studies the live phrase, not the dead phrase." The ancients said: "A phrase that fits the head is a post to tether a donkey for ten thousand kalpas." What use is it? When Xuedou reaches here, he has finished the verse, and again turns the mechanism and says: 'Just this utter freedom and ease: even the blue-eyed foreign monk can hardly distinguish it.' If even the blue-eyed foreign monk can hardly distinguish it, what more should this mountain monk say?

垂示雲。定乾坤句。萬世共遵。擒虎兕機。千聖莫辨。直下更無纖翳。全機隨處齊彰。要明向上鉗鎚。須是作家爐韛。且道從上來還有恁麼家風也無。試舉看。

Introduction: The phrase that settles heaven and earth is followed by all generations; the mechanism that seizes tigers and rhinos cannot be discerned by a thousand sages. Directly there is not the slightest film; the whole mechanism is displayed everywhere at once. If you wish to understand the tongs and hammer of the way beyond, you need a master's furnace and bellows. Now tell me, has there been such a family style from of old? Let us take it up and see.

【四三】舉。僧問洞山。寒暑到來如何迴避(不是這箇時節。劈頭劈面在什麼處)山雲。何不向無寒暑處去(天下人尋不得。藏身露影。蕭何賣卻假銀城)僧雲。如何是無寒暑處(賺殺一船人。隨他轉。也一釣便上)山雲。寒時寒殺闍黎。熱時熱殺闍黎(真不掩偽。曲不藏直。臨崖看虎兕。特地一場愁。掀翻大海踢倒須彌。且道洞山在什麼處)。

[Case 43] Setting out: A monk asked Dongshan: "When cold and heat come, how can one avoid them? (It is not this time. Head on and face to face, where is it?)" Dongshan said: "Why not go to a place where there is no cold or heat? (No one in the world can find it; hiding the body while showing the shadow. Xiao He sold a false silver city.)" The monk said: "What is the place with no cold or heat? (He cheats a whole boat; following him, one is hooked at one cast.)" Dongshan said: "When it is cold, the cold kills you, Teacher; when it is hot, the heat kills you, Teacher (The true does not cover the false, the crooked does not hide the straight. Watching a tiger and a rhinoceros at the cliff's edge, he specially creates a grief; he overturns the great sea and kicks down Mount Sumeru. Now tell me, where is Dongshan?)".

黃龍新和尚拈雲。洞山袖頭打領腋下剜襟。爭柰這僧不甘。如今有箇出來問黃龍。且道如何支遣。良久雲。安禪不必須山水。滅卻心頭火自涼。諸人且道。洞山圈繢落在什麼處。若明辨得。始知洞山下五位回互正偏接人。不妨奇特。到這向上境界。方能如此。不消安排。自然恰好。所以道。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正失。曉老婆逢古鏡。分明覿面更無真。休更迷頭還認影。正中來。無中有路出塵埃。但能不觸當今諱。也勝前朝斷舌才。偏中至。兩刃交鋒不須避。好手還同火裡蓮。宛然自有沖天氣。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭裡坐。浮山遠錄公。以此公案。為五位之格。若會得一則。餘者自然易會。巖頭道。如水上葫蘆子相似。捺著便轉。殊不消絲毫氣力。曾有僧問洞山。文殊普賢來參時如何。山雲。趕向水牯牛群裡去。僧雲。和尚入地獄如箭。山雲。全得他力。洞山道。何不向無寒暑處去。此是偏中正。僧雲。如何是無寒暑處。山雲。寒時寒殺闍黎。熱時熱殺闍黎。此是正中偏。雖正卻偏雖偏。卻圓曹洞錄中。備載子細。若是臨濟下。無許多事。這般公案直下便會。有者道。大好無寒暑。有什麼巴鼻。古人道。若向劍刃上走則快。若向情識上見則遲。不見僧問翠微。如何是祖師西來意。微雲。待無人來。向爾道。遂入園中行。僧雲。此間無人。請和尚道。微指竹雲。這一竿竹得恁麼長。那一竿竹得恁麼短其僧忽然大悟。又曹山問僧。恁麼熱。向什麼處迴避。僧雲。鑊湯爐炭裡迴避。山雲。鑊湯爐炭裡如何迴避。僧雲。眾苦不能到。看他家裡人。自然會他家裡人說話。雪竇用他家裡事頌出。

Master Xin of Huanglong commented: "Dongshan ties the collar in his sleeve and cuts the lapel from under his arm. Alas this monk is not satisfied. If someone came out and asked Huanglong now, how would he dispose of it?" After a long while he said: "For quiet meditation, one need not have mountains and water; when the fire in the mind is extinguished, it is cool by itself." All of you, tell me, where does Dongshan's trap fall? If you can discern it clearly, you will know that Dongshan's teaching of the Five Ranks with their mutual interchange of the true and the biased to receive people is quite extraordinary. Only on reaching this state beyond can one do it like this, with no need for arrangement, and it is naturally just right. So it is said: 'The true within the biased: at the start of the night's third watch, before the moon is bright. Do not wonder that they meet without recognizing each other; faintly still she holds the old grudge. The biased within the true: the old woman who overslept meets an ancient mirror; clearly face to face, there is nothing more real; do not again lose your head and mistake the shadow. Coming from the true: from within non-being there is a road out of the dust. If only one does not touch the present taboo, it is better than the talent of the tongue-cut ones of earlier courts. Arriving at the biased: two blades cross edges, no need to avoid them; a fine hand is like a lotus in fire, naturally with the breath that rushes to heaven. Arriving at the combined: not falling into being or non-being, who dares to join? Everyone wants to leave the common stream; in the end they return to sit in the charcoal.' Yuan Lu of Fushan took this case as the model of the five ranks. If you understand one, the rest will naturally be easy to understand. Yantou said: "Like a gourd on the water: push it and it turns, with no effort at all." A monk once asked Dongshan: "When Manjusri and Samantabhadra come to study, what then?" Dongshan said: "Drive them into the herd of water buffaloes." The monk said: "Master, you enter hell like an arrow." Dongshan said: "I depend entirely on their power." Dongshan said: 'Why not go to a place where there is no cold or heat?' This is the biased within the true. The monk said: 'What is the place with no cold or heat?' Dongshan said: 'When it is cold, the cold kills you; when it is hot, the heat kills you.' This is the true within the biased. Though true, it is biased; though biased, it is round. The records of the Caodong school give the details. In Linji's line there is not so much business; such cases are understood directly. Some say: 'Great is the place without cold or heat. What is the handle?' The ancients said: "If you run on the sword's edge, it is fast; if you see it through feeling and consciousness, it is slow." Did you not see a monk ask Cuiwei: "What is the meaning of the Patriarch's coming from the west?" Wei said: "Wait until no one is around, and I will tell you." Then they went into the garden. The monk said: "There is no one here; please speak, Master." Wei pointed to the bamboo and said: "This stalk of bamboo is this long, that stalk of bamboo is this short." The monk was suddenly greatly enlightened. Also Caoshan asked a monk: "It is this hot; where do you go to avoid it?" The monk said: "I avoid it in the boiling cauldron and the furnace of charcoal." Shan said: "How can one avoid it in the boiling cauldron and the furnace of charcoal?" The monk said: "The many sufferings cannot reach there." See him: a member of the house naturally understands what a member of the house says. Xuedou used the house's own business to bring out his verse.

垂手還同萬仞崖(不是作家。誰能辨得。何處不圓融。王勅既行諸侯避道)

With hands hanging down, he is like a cliff ten thousand fathoms high (If not a master, who can discern it? Where is it not round and fused? When the king's decree is carried out, the feudal lords yield the road).

正偏何必在安排(若是安排。何處有今日。作麼生兩頭不涉。風行草傴。水到渠成)

True and biased need not depend on arrangement (If it were arranged, where would today be? How, then, to be involved in neither extreme? The wind moves and the grass bends. [Note: the source text has a variant character where the word for 'bends' should be.] When the water arrives, the channel is formed).

琉璃古殿照明月(圓陀陀地切忌認影。且莫當頭)忍俊韓獹空上階(不是這回。蹉過了也。逐塊作什麼。打雲。爾與這僧同參)

An ancient hall of lapis lazuli reflects the bright moon (Perfectly round; take care not to mistake the shadow, and above all do not face it head-on). The Han hound, unable to restrain his excitement, climbs the steps in vain (Not this time. You missed it. Why chase the clod? Strike him. You and this monk study together).

獹(龍都切通作盧)。

Lu (the word is pronounced with the fanqie 'long-du', and is also written as another character for 'Lu').

曹洞下有出世不出世。有垂手不垂手。若不出世目視雲霄。若出世便灰頭土面。目視雲霄即是萬仞峰頭。灰頭土面即是垂手邊事。有時灰頭土面即在萬仞峰頭。有時萬仞峰頭即是灰頭土面。其實入鄽垂手。與孤峰獨立一般。歸源了性與差別智無異。切忌作兩橛會。所以道。垂手還同萬仞崖。直是無爾湊泊處。正偏何必在安排。若到用時。自然如此。不在安排也。此頌洞山答處。後面道。琉璃古殿照明月。忍俊韓獹空上階。此正頌這僧逐言語走。洞下有此石女木馬無底籃。夜明珠。死蛇等十八般。大綱只明正位。如月照琉璃古殿。似有圓影。洞山答道。何不向無寒暑處去。其僧一似韓獹逐塊。連忙上階。捉其月影相似。又問。如何是無寒暑處。山雲。寒時寒殺闍黎。熱時熱殺闍黎。如韓獹逐塊走到階上。又卻不見月影。韓獹乃出戰國策。雲韓氏之獹駿狗也。中山之兔狡兔也。是其獹方能尋其兔。雪竇引以喻這僧也。只如諸人。還識洞山為人處麼。良久雲。討甚兔子。

In the Caodong school there is "coming into the world" and "not coming into the world," and there is "hanging down the hands" and "not hanging down the hands." If one does not come into the world, one's eyes look to the clouds and sky; if one comes into the world, one has ashes on the head and mud on the face. Eyes looking to the clouds and sky are the peak of ten thousand fathoms; ashes on the head and mud on the face belong to hanging down the hands. Sometimes ashes on the head and mud on the face are right on the peak of ten thousand fathoms, and sometimes the peak of ten thousand fathoms is ashes on the head and mud on the face. In truth, entering the marketplace with hands hanging down is the same as standing alone on a solitary peak; returning to the source and completing one's nature is no different from the wisdom of discrimination. Be sure not to understand them as two separate pegs. So it is said: "Hanging down the hands is the same as a cliff of ten thousand fathoms; there is simply no place for you to get a foothold. Why must the true and the partial be arranged? When the time comes to use it, it is naturally so, not a matter of arrangement." This verse praises Dongshan's reply. Later it says: "The old glazed hall is lit by the bright moon; the Han hound, unable to hold back, climbs the steps in vain." This exactly praises that monk chasing after words. In the Dong line there are the eighteen kinds, such as the stone woman, the wooden horse, the bottomless basket, the night-shining pearl and the dead snake. The main point is only to make clear the true position, like the moon shining on an old glazed hall, which seems to have a round shadow. Dongshan answered: "Why not go to the place where there is no cold or heat?" That monk was just like the Han hound chasing a clod of earth, hurrying up the steps to grab the moon's shadow. He asked again: "What is the place with no cold or heat?" Dongshan said: "When it is cold, the cold kills you, Ācārya; when it is hot, the heat kills you, Ācārya." Like the Han hound chasing a clod up the steps and then not seeing the moon's shadow. The Han hound comes from the Strategies of the Warring States, which says that the hound of the Han clan was a swift dog and the hare of Zhongshan was a cunning hare, and only that hound could track that hare. Xuedou uses this as a metaphor for that monk. As for all of you here, do you know where Dongshan was helping people? After a long silence, he said: "Why chase a hare?"

【四四】舉。禾山垂語云。習學謂之聞。絕學謂之隣(天下衲僧跳不出。無孔鐵鎚一箇鐵橛子)過此二者。是為真過(頂門上具一隻眼作什麼)僧出問。如何是真過(道什麼。一筆勾下。有一箇鐵橛子)山雲。解打鼓(鐵橛。鐵蒺藜。確確)又問。如何是真諦(道什麼。兩重公案。又有一箇鐵橛子)山雲。解打鼓(鐵橛。鐵蒺藜。確確)又問。即心即佛即不問。如何是非心非佛(道什麼。這箇坵圾堆。三段不同。又一箇鐵蒺藜子)山雲。解打鼓(鐵橛。鐵蒺藜。確確)又問。向上人來時如何接(道什麼。遭他第四杓惡水來也。又有一箇鐵橛子)山雲。解打鼓(鐵橛。鐵蒺藜。確確。且道落在什麼處。朝到西天暮歸東土)。

[Case 44] Cited: Heshan gave a teaching, saying: "Studying is called hearing. Cutting off study is called being near. [No Chan monk in the world can jump out of this: an iron hammer without a hole, an iron peg.] Passing beyond these two is called true passing. [What do you want an extra eye on top of your head for?]" A monk came forward and asked: "What is true passing?" [What are you saying? One stroke cancels it. There is an iron peg.] Heshan said: "I know how to beat the drum." [Iron peg. Iron caltrop. Solid.] He asked again: "I do not ask about 'this very mind is Buddha.' What is 'not mind, not Buddha'?" [What are you saying? This is a rubbish heap. Three sections that differ. Another iron caltrop.] Heshan said: "I know how to beat the drum." [Iron peg. Iron caltrop. Solid.] He asked again: "When someone from beyond comes, how do you receive him?" [What are you saying? He has been hit with the fourth ladle of dirty water. There is another iron peg.] Heshan said: "I know how to beat the drum." [Iron peg. Iron caltrop. Solid. Now say, where does it land? In the morning at the Western Heaven, in the evening back in the Eastern Land.]

禾山垂示雲。習學謂之聞。絕學謂之隣。過此二者。是為真過。此一則語。出寶藏論。學至無學。謂之絕學。所以道。淺聞深悟。深聞不悟。謂之絕學。一宿覺道。吾早年來積學問。亦曾討疏尋經論。習學既盡。謂之絕學無為閑道人。及至絕學。方始與道相近。直得過此二學。是謂真過。其僧也不妨明敏。便拈此語問禾山。山雲。解打鼓。所謂言無味語無味。欲明這箇公案。須是向上人方能見此語不涉理性。亦無議論處。直下便會。如桶底脫相似。方是衲僧安穩處。始契得祖師西來意。所以雲門道。雪峰輥毬。禾山打鼓。國師水碗。趙州吃茶。盡是向上拈提。又問。如何是真諦。山雲。解打鼓。真諦更不立一法。若是俗諦萬物俱備。真俗無二。是聖諦第一義。又問。即心即佛即不問。如何是非心非佛。山雲。解打鼓。即心即佛即易求。若到非心非佛即難。少有人到。又問。向上人來時如何接。山雲。解打鼓。向上人即是透脫灑落底人。此四句語諸方以為宗旨。謂之禾山四打鼓。只如僧問鏡清。新年頭還有佛法也無。清雲。有。僧雲。如何是新年頭佛法。清雲。元正啟祚萬物鹹新。僧雲。謝師答話。清雲。老僧今日失利。似此答話。有十八般失利。又僧問淨果大師。鶴立孤松時如何。果雲。腳底下一場懡㦬。又問雪覆千山時如何。果雲。日出後一場懡㦬。又問。會昌沙汰時。護法神向什麼處去。果雲。三門外兩箇漢一場懡㦬。諸方謂之三懡㦬。又保福問僧。殿裡是什麼佛。僧雲。和尚定當看。福雲。釋迦老子。僧雲。莫瞞人好。福雲。卻是爾瞞我。又問僧雲。爾名什麼。僧雲。鹹澤。福雲。或遇枯涸時如何。僧雲。誰是枯涸者。福雲。我。僧雲。和尚莫瞞人好。福雲。卻是爾瞞我。又問僧。爾作什麼業。吃得恁麼大。僧雲。和尚也不小。福作蹲身勢。僧雲。和尚莫瞞人好。福雲。卻是爾瞞我。又問浴主。

Heshan's teaching says: "Studying is called hearing. Cutting off study is called being near. Passing beyond these two is called true passing." This passage comes from the Treasury Treatise. Study that reaches the point of no more study is called cutting off study. So it is said: shallow hearing and deep awakening, or deep hearing and no awakening, is called cutting off study. Yongjia said: "In my early years I accumulated learning, and also sought commentaries and scriptures and treatises. When study was exhausted, it was called cutting off study, an idle person of the Way with nothing to do." Only when study is cut off does one begin to be close to the Way. To pass beyond these two kinds of study is called true passing. That monk was not lacking in sharpness, and picked up these words to ask Heshan. Heshan said: "I know how to beat the drum." This is what is called words with no flavor and speech with no flavor. To understand this case, one must be a person of the highest kind to see that these words do not involve principle or nature and leave no place for discussion; one understands directly, as if the bottom of a bucket has fallen out, and only then is it the place where a Chan monk is at ease and in accord with the Patriarch's coming from the West. So Yunmen said: Xuefeng rolling the ball, Heshan beating the drum, the National Teacher's water bowl, and Zhaozhou's drinking tea are all the picking up of the highest matter. He asked again: "What is true truth?" Heshan said: "I know how to beat the drum." True truth does not set up a single dharma. In conventional truth all the myriad things are complete. True and conventional are not two; this is the first principle of the holy truths. He asked again: "I do not ask about 'this very mind is Buddha.' What is 'not mind, not Buddha'?" Heshan said: "I know how to beat the drum." 'This very mind is Buddha' is easy to seek, but 'not mind, not Buddha' is difficult, and few reach it. He asked again: "When someone from beyond comes, how do you receive him?" Heshan said: "I know how to beat the drum." A person from beyond is someone who has broken through and is free and unattached. These four sentences are regarded in all quarters as the main teaching, and are called Heshan's four drumbeats. Now take the monk who asked Jingqing: "At the head of the new year, is there Buddha Dharma?" Qing said: "There is." The monk said: "What is the Buddha Dharma at the head of the new year?" Qing said: "The first day of the year begins its blessing, and all things are new." The monk said: "Thank you, Master, for your answer." Qing said: "I lost out today." An answer like this has eighteen kinds of losing out. Another monk asked Master Jingguo: "What about when a crane stands on a lone pine?" Guo said: "A bout of vexation under your feet." He asked again: "What about when snow covers a thousand mountains?" Guo said: "A bout of vexation after the sun comes out." He asked again: "At the time of the Huichang suppression, where did the Dharma-protecting spirits go?" Guo said: "Two fellows outside the mountain gate, a bout of vexation." All quarters call these the three vexations. Again, Baofu asked a monk: "Which Buddha is in the hall?" The monk said: "Let the Abbot decide." Fu said: "The old man Shakya." The monk said: "Better not deceive people." Fu said: "Actually it is you who are deceiving me." He also asked a monk: "What is your name?" The monk said: "Xianze." Fu said: "What if you meet a time of drying up?" The monk said: "Who is the one that dries up?" Fu said: "I am." The monk said: "Abbot, better not deceive people." Fu said: "Actually it is you who are deceiving me." He also asked a monk: "What work do you do, that you eat so much?" The monk said: "The Abbot is not small either." Fu made a crouching gesture. The monk said: "Abbot, better not deceive people." Fu said: "Actually it is you who are deceiving me." He also asked the bath attendant:

浴鍋闊多少。主雲。請和尚量看。福作量勢。主雲。和尚莫瞞人好。福雲。卻是爾瞞我。諸方謂之保福四瞞人。又如雪峰四漆桶。皆是從上宗師。各出深妙之旨接人之機。雪竇後面引一落索。依雲門示眾。頌出此公案。

(Yuanwu continues:) "How wide is the bathing cauldron?" The attendant said: "Please measure it yourself, Abbot." Fu made a gesture of measuring. The attendant said: "Abbot, better not deceive people." Fu said: "Actually it is you who are deceiving me." All quarters call these Baofu's four deceivings of people. Likewise Xuefeng's four lacquer buckets. All were ancient masters each putting forth profound and subtle teachings as devices for receiving people. Afterward Xuedou cites a string of verses, following Yunmen's instruction to the assembly, and composes a verse on this case.

一拽石(寰中天子勅。癩兒牽伴。向上人恁麼來)二般土(塞外將軍令。兩箇一狀領過。同病相憐)

One hauls a stone; [By edict of the emperor within the realm. A leper leading his companion. A person of the highest kind comes like this.] two kinds of earth. [By order of the general beyond the frontier. Two taking one indictment together. Fellow sufferers pity each other.]

發機須是千鈞弩(若是千鈞。也透不得。不可輕酬。豈為死蝦䗫)

To release the trigger, it must be a crossbow of a thousand pounds. [If it is a thousand pounds, even so it cannot pierce through. One must not repay lightly. Is it for a dead toad?]

象骨老師曾輥毬(也有人曾恁麼來。有箇無孔鐵鎚。阿誰不知)

Old Master Xianggu once rolled the ball. [There have been people who came like this. There is an iron hammer without a hole; who does not know it?]

爭似禾山解打鼓(鐵橛子。須還這老漢始得。一子親得)報君知(雪竇也未夢見。在雪上加霜。爾還知麼)

How can it compare with Heshan knowing how to beat the drum? [Iron peg. One must give it back to this old man. One son personally obtained it.] I report it to you: [Xuedou has not even dreamed of it. Adding frost to snow. Do you know?]

莫莽鹵(也有些子。儱儱侗侗)甜者甜兮苦者苦(謝答話。錯下注腳。好與三十棒。吃棒得也未。便打。依舊黑漫漫)

Do not be careless. [There is a little something. Muddled and confused.] Sweet is sweet, bitter is bitter. [Thanking for the answer. Wrongly adding a footnote. He deserves thirty blows. Has he gotten his blows yet? Strike him. It is still dark and vast as before.]

歸宗一日。普請拽石。宗問維那。什麼處去。維那雲。拽石去。宗雲。石且從汝拽。即不得動著中心樹子。木平凡有新到至。先令般三轉土。木平有頌。示眾雲。東山路窄西山低。新到莫辭三轉泥。嗟汝在途經日久。明明不曉卻成迷。後來有僧問雲。三轉內即不問。三轉外事作麼生。平雲。鐵輪天子寰中勅。僧無語。平便打。所以道。一拽石二般土。發機須是千鈞弩。雪竇以千鈞之弩喻此話。要見他為人處。三十斤為一鈞。一千鈞則三萬斤。若是獰龍虎狼猛獸。方用此弩。若是鷦鷯小可之物。必不可輕發。所以千鈞之弩。不為鼷鼠而發機。象骨老師曾輥毬。即雪峰一日見玄沙來。三箇木毬一齊輥。玄沙便作斫牌勢。雪峰深肯之。雖然總是全機大用處。俱不如禾山解打鼓。多少徑截。只是難會。所以雪竇道。爭似禾山解打鼓。又恐人只在話頭上。作活計不知來由。莽莽鹵鹵。所以道。報君知莫莽鹵。也須是實到這般田地始得。若要不莽鹵。甜者甜兮。苦者苦。雪竇雖然如是拈弄。畢竟也跳不出。

One day when Guizong called an assembly to haul stones, Zong asked the supervisor: "Where are you going?" The supervisor said: "To haul stones." Zong said: "I will let you haul the stones, but you must not disturb the tree in the center." Muping, whenever a newcomer arrived, first had him carry three loads of earth. Muping had a verse for the assembly: "The east mountain road is narrow and the west mountain is low; newcomers, do not refuse three loads of mud. Alas, you have been long on the road, clearly not understanding and instead getting lost." Later a monk asked: "I do not ask about within the three loads. What about matters beyond the three loads?" Ping said: "The iron-wheel emperor's edict within the realm." The monk had no words. Ping struck him. So it is said: "One hauls a stone, two kinds of earth; to release the trigger it must be a crossbow of a thousand pounds." Xuedou uses the thousand-pound crossbow as a metaphor for this saying, wanting to show how he helps people. Thirty pounds make one jun; a thousand jun is thirty thousand pounds. This crossbow is used only against fierce dragons, tigers, wolves and wild beasts; against small things like a wren it surely should not be released lightly. So the thousand-pound crossbow does not release its trigger for a field mouse. "Old Master Xianggu once rolled the ball" refers to the day Xuefeng saw Xuansha come and rolled three wooden balls at once, and Xuansha made a gesture of chopping with a shield; Xuefeng deeply approved. Although these all are places of the whole function and great use, none compares with Heshan knowing how to beat the drum. How direct it is, and yet how hard to understand! So Xuedou says: "How can it compare with Heshan knowing how to beat the drum?" He also feared people would stay only at the head of the phrase and make a living without knowing where it comes from, being careless. So he says: "I report it to you: do not be careless." One must truly arrive at this ground. If you want not to be careless, sweet is sweet and bitter is bitter. Although Xuedou plays with it like this, in the end he too cannot jump out.

垂示雲。要道便道。舉世無雙。當行即行。全機不讓。如擊石火。似閃電光。疾焰過風。奔流度刃。拈起向上鉗鎚。未免亡鋒結舌。放一線道。試舉看。

The introduction says: If you want to speak, speak, unmatched in the whole world. When it is time to act, act, yielding nothing of the whole function. Like striking sparks from stone, like a flash of lightning, like a flame passing before the wind, like a torrent rushing over a blade. If one takes up the tongs and hammer of the highest matter, one cannot avoid blunting the point and tying the tongue. Let me leave a thread of a path. Let us try citing it.

【四五】舉。僧問趙州。萬法歸一。一歸何處(拶著這老漢。堆山積嶽。切忌向鬼窟裡作活計)州雲。我在青州。作一領布衫。重七斤(果然七縱八橫。拽卻漫天網。還見趙州麼。衲僧鼻孔曾拈得。還知趙州落處麼。若這裡見得。便乃天上天下唯我獨尊。水到渠成。風行草偃。苟或未然。老僧在爾腳跟下)。

[Case 45] Cited: A monk asked Zhaozhou: "The ten thousand things return to one; where does the one return to?" [He presses on the old man. Piled like mountains. Be careful not to make a living in the ghost's cave.] Zhou said: "When I was in Qingzhou I made a cloth robe; it weighed seven pounds." [Indeed, seven vertical and eight horizontal. He has cast off the net filling the sky. Do you still see Zhaozhou? The Chan monk's nostrils have once been grasped; do you know where Zhaozhou lands? If you see it here, then 'above heaven and below heaven, I alone am the honored one'; the water arrives and the channel forms, the wind blows and the grass bends. If not, this old monk is under your heels.]

若向一擊便行處會去。天下老和尚鼻孔一時穿卻。不奈爾何。自然水到渠成。苟或躊躇。老僧在爾腳跟下。佛法省要處。言不在多。語不在繁。只如這僧問趙州。萬法歸一。一歸何處。他卻答道。我在青州作一領布衫重七斤。若向語句上辨。錯認定盤星。不向語句上辨。爭奈卻恁麼道。這箇公案。雖難見卻易會。雖易會卻難見。難則銀山鐵壁。易則直下惺惺。無爾計較是非處。此話與普化道來日大悲院裡有齋話。更無兩般。一日僧問趙州。如何是祖師西來意。州雲。庭前柏樹子。僧雲。和尚莫將境示人。州雲。老僧不曾將境示人。看他恁麼向極則轉不得處轉得。自然蓋天蓋地。若轉不得。觸途成滯。且道他有佛法商量也無。若道他有佛法。他又何曾說心說性。說玄說妙。若道他無佛法旨趣。他又不曾辜負爾問頭。豈不見。僧問木平和尚。如何是佛法大意。平雲。這箇冬瓜如許大。又僧問古德。深山懸崖逈絕無人處。還有佛法也無。古德雲。有。僧雲。如何是深山裡佛法。古德雲。石頭大底大小底小。看這般公案。誵訛在什麼處。雪竇知他落處。故打開義路。與爾頌出。

If you understand it at the point where one strike and it is gone, the nostrils of all the old teachers in the world are pierced at once and they can do nothing to you; naturally the water arrives and the channel forms. If you hesitate, this old monk is under your heels. At the essential point of the Buddha Dharma, words need not be many nor speech elaborate. Take this monk who asked Zhaozhou: "The ten thousand things return to one; where does the one return to?" He answered: "When I was in Qingzhou I made a cloth robe weighing seven pounds." If you judge by the words, you mistake the fixed star of the scale; if you do not judge by the words, how can he speak like this? This case is hard to see but easy to understand; easy to understand but hard to see. Hard, it is a silver mountain and iron wall; easy, it is directly clear and awake, with no place for your calculation of right and wrong. This saying is no different from Puhua's saying that tomorrow there will be a vegetarian feast at Daibei Temple. One day a monk asked Zhaozhou: "What is the meaning of the Patriarch coming from the West?" Zhou said: "The cypress tree in the courtyard." The monk said: "Abbot, do not use an object to show people." Zhou said: "This old monk did not use an object to show people." Look at how he can turn where there is no turning at the very limit; naturally it covers heaven and covers earth. If one cannot turn, every step is blocked. Now say, does he have Buddha Dharma to discuss or not? If you say he has Buddha Dharma, when did he ever speak of mind or nature, of the profound or the subtle? If you say he has no Buddha Dharma, he did not fail your question. Have you not seen it? A monk asked the Abbot Muping: "What is the great meaning of the Buddha Dharma?" Ping said: "This winter melon is so big." And a monk asked an old master: "In a deep mountain on a sheer cliff, in a place utterly without people, is there Buddha Dharma?" The old master said: "There is." The monk said: "What is the Buddha Dharma in the deep mountain?" The old master said: "Big stones are big, small stones are small." Look at these cases; where is the confusion? Xuedou knows where they land, so he opens the road of meaning and composes a verse for you.

編闢曾挨老古錐(何必拶著這老漢。挨拶向什麼處去)七斤衫重幾人知(再來不直半分錢。直得口似匾擔。又卻被他贏得一籌)

Pushing aside, he once pressed on the old awl; [Why press on this old man? Where does pressing go?] the seven-pound robe is heavy, but how many know? [Come again and it is not worth half a cent. He makes his mouth like a carrying pole, and yet he wins a point.]

如今拋擲西湖裡(還雪竇手腳始得。山僧也不要)

Now throw it into West Lake. [It must go back to Xuedou's hands and feet. This mountain monk does not want it either.]

下載清風付與誰(自古自今。且道雪竇與他酬唱。與他下注腳。一子親得)

Downloading the clear breeze, to whom shall it be handed? [From ancient times to now. Now say, Xuedou matches his song with him and adds a footnote for him. One son personally obtained it.]

十八問中。此謂之編闢問。雪竇道。編闢曾挨老古錐。編闢萬法。教歸一致。這僧要挨拶他趙州。州也不妨作家。向轉不得處有出身之路。敢開大口便道。我在青州作一領布衫。重七斤。雪竇道。這箇七斤布衫能有幾人知。如今拋擲西湖裡。萬法歸一。一亦不要。七斤布衫亦不要。一時拋在西湖裡。雪竇住洞庭翠峰。有西湖也。下載清風付與誰。此是趙州示眾。爾若向北來。與爾上載。爾若向南來。與爾下載。爾若從雪峰雲居來。也是箇擔板漢。雪竇道。如此清風堪付阿誰。上載者。與爾說心說性。說玄說妙。種種方便。若是下載。更無許多義理玄妙。有底擔一擔禪。到趙州處。一點也使不著。一時與他打疊。教灑灑落落無一星事。謂之悟了還同未悟時。如今人盡作無事會。有底道。無迷無悟。不要更求。只如佛未出世時。達磨未來此土時。不可不恁麼也。用佛出世作什麼。祖師更西來作什麼。總如此有什麼干涉。也須是大徹大悟了。依舊山是山水是水。乃至一切萬法悉皆成現。方始作。箇無事底人。不見龍牙道學道。先須有悟由。還如曾鬪快龍舟。雖然舊閣閑田地。一度贏來方始休。只如趙州這箇七斤布衫話子。看他古人恁麼道。如金如玉。山僧恁麼說。諸人恁麼聽。總是上載。且道作麼生是下載。三條椽下看取。

Among the eighteen kinds of questions, this is called the pushing-aside question. Xuedou says: "Pushing aside, he once pressed on the old awl." He pushes aside the ten thousand things and makes them return to one. This monk wanted to press on Zhaozhou. Zhou was indeed a master, who had a way out at the point where one cannot turn, and boldly opened his mouth and said: "When I was in Qingzhou I made a cloth robe weighing seven pounds." Xuedou says: "This seven-pound robe, how many know it? Now throw it into West Lake." The ten thousand things return to one, but the one is also not wanted; the seven-pound robe is also not wanted; all are thrown into West Lake at once. Xuedou lived at Cuifeng on Dongting, so there was West Lake. "Downloading the clear breeze, to whom shall it be handed?" This is what Zhaozhou said to the assembly: "If you come from the north, I will upload to you; if you come from the south, I will download to you. If you come from Xuefeng or Yunju, you are also a fellow carrying a board." Xuedou says: "To whom shall such a clear breeze be handed?" To upload is to speak to you of mind and nature, of the profound and subtle, with all kinds of expedient means. To download has none of these many principles and mysteries. Some carry a load of Chan to Zhaozhou's place and cannot use a bit of it, and he tidies it all up for them at once, so that they are free and unattached, with not a speck of anything. This is called, having awakened, to be the same as before awakening. People now all take this as having nothing to do. Some say: no delusion, no awakening, no need to seek further. But before the Buddha came into the world and before Bodhidharma came to this land, was it not already like that? What need then for the Buddha to appear, what need for the Patriarch to come from the West? Whatever the case, one must thoroughly awaken, and then mountains are still mountains and rivers still rivers, and all the ten thousand things become manifest, and only then can one be a person with nothing to do. Have you not seen Longya say: "One who studies the Way must first have a reason for awakening, like once racing a dragon boat quickly. Though it is the same old pavilion and idle field, only after winning once does one stop." As for this Zhaozhou saying about the seven-pound robe, look at how the ancients spoke, like gold and jade. This mountain monk speaks like this and you listen like this; all of it is uploading. Now what is downloading? Look for it under the three rafters.

垂示雲。一槌便成超凡越聖。片言可折。去縛解粘。如氷凌上行。劍刃上走。聲色堆裡坐。聲色頭上行。縱橫妙用則且置。剎那便去時如何。試舉看。

The introduction says: One strike and one passes beyond the ordinary and surpasses the sacred; a single word can break through, removing bonds and loosening clinging. Like walking on ice, like walking on a sword's edge, sitting in a heap of sounds and forms, walking on top of sounds and forms. Leave aside free and unhindered subtle use; what about the instant of going? Let us try citing it.

【四六】舉。鏡清問僧。門外是什麼聲(等閑垂一釣。不患聾問什麼)僧雲。雨滴聲(不妨實頭。也好箇消息)清雲。眾生顛倒迷己逐物(事生也。慣得其便。鐃鈎搭索。還他本分手腳)僧雲。和尚作麼生(果然納敗缺。轉槍來也。不妨難當。卻把槍頭倒刺人)清雲。洎不迷己(咄直得分疎不下)僧雲。洎不迷己意旨如何(拶著這老漢。逼殺人。前箭猶輕後箭深)清雲。出身猶可易。脫體道應難(養子之緣。雖然如是。德山臨濟向什麼處去。不喚作雨滴聲。喚作什麼聲。直得分疎不下)洎(巨至切及也)。

[Case 46] Cited: Jingqing asked a monk: "What is the sound outside the door?" [Casually casting a hook. Why worry about being deaf? What are you asking?] The monk said: "The sound of raindrops." [Truly honest. A good piece of news.] Qing said: "Beings are upside down, deluded about themselves and chasing after things." [A matter has arisen. He has gotten used to the convenience. With a cymbal hook and a rope, give it back to his own hands. ] The monk said: "What about you, Abbot?" [Indeed he is defeated, and the spear is turned around. Not easy to resist, he stabs back with the tip of the spear.] Qing said: "I am nearly not deluded about myself." [Ah, one cannot explain it.] The monk said: "What is the meaning of 'nearly not deluded about myself'?" [He presses on the old man. Pressing him to death. The first arrow is light, the second goes deep.] Qing said: "Coming forth is perhaps easy; to speak of shedding the body is perhaps hard." [The cause of raising a child. Even so, where would Deshan and Linji go? If one does not call it the sound of raindrops, what sound does one call it? One cannot explain it.] Ji (pronounced ju and zhi, meaning "reach").

只這裡也好薦取。古人垂示一機一境。要接人。一日鏡清問僧。門外是什麼聲。僧雲。雨滴聲。清雲。眾生顛倒迷己逐物。又問。門外什麼聲。僧雲。鵓鳩聲。清雲。欲得不招為間業。莫謗如來正法輪。又問。門外什麼聲。僧雲。蛇咬蝦䗫聲。清雲。將謂眾生苦。更有苦眾生。此語與前頭公案。更無兩般。衲僧家於這裡透得去。於聲色堆裡不妨自由。若透不得。便被聲色所拘。這般公案。諸方謂之煅煉語。若是煅煉只成心行。不見他古人為人處。亦喚作透聲色。一明道眼。二明聲色。三明心宗。四明忘情。五明展演。然不妨子細。爭奈有窠臼在。鏡清恁麼問。門外什麼聲。僧雲。雨滴聲。卻道。眾生顛倒迷己逐物。人皆錯會。喚作故意轉人。且得沒交涉。殊不知鏡清有為人底手腳。膽大不抅一機一境。忒殺不惜眉毛。鏡清豈不知是雨滴聲。何消更問。須知古人以探竿影草。要驗這僧。這僧也善挨拶便道。和尚又作麼生直得。鏡清入泥入水向他道。洎不迷己。其僧迷己逐物。則故是鏡清為什麼也迷己。須知驗他句中便有出身處。這僧太懞懂要勦絕此話。更問道。只箇洎不迷己意旨如何。若是德山臨濟門下棒喝已行。鏡清通一線道。隨他打葛藤。更向他道。出身猶可易。脫體道應難。雖然恁麼。古人道。相續也大難。他鏡清只一句。便與這僧明腳跟下大事。雪竇頌雲。

Even right here one can take hold of it. The ancients showed a device and an object in order to receive people. One day Jingqing asked a monk: "What is the sound outside the door?" The monk said: "The sound of raindrops." Qing said: "Beings are upside down, deluded about themselves and chasing after things." He asked again: "What is the sound outside the door?" The monk said: "The sound of a turtledove." Qing said: "If you wish not to invite the karma of hell, do not slander the Tathagata's true Dharma wheel." He asked again: "What is the sound outside the door?" The monk said: "The sound of a snake biting a toad." Qing said: "I thought beings were suffering, but there are suffering beings besides." These words are no different from the preceding case. A Chan monk who can pass through here is free in a heap of sounds and forms; if he cannot pass through, he is bound by sounds and forms. Such cases are called tempering sayings in all quarters. If one only tempers, it merely becomes a matter of mind activity, and one does not see how the ancients helped people. It is also called passing through sounds and forms. First, making clear the eye of the Way; second, making clear sounds and forms; third, making clear the mind school; fourth, making clear forgetting of feeling; fifth, making clear unfolding. Though careful, there is still a rut. Jingqing asked like this: "What is the sound outside the door?" The monk said: "The sound of raindrops." He said: "Beings are upside down, deluded about themselves and chasing after things." People mistake it all, calling it deliberately turning people around, and it has nothing to do with it. They do not know that Jingqing had the hands and feet to help people, bold and not bound by a single device or object. Too far, not sparing his eyebrows. Did Jingqing not know it was the sound of raindrops? Why ask again? One must know the ancients used a probing pole and a grass shadow to test this monk. This monk also pressed well and said: "What about you, Abbot?" This drove Jingqing into the mud and water to say to him: "I am nearly not deluded about myself." That monk was deluded about himself and chasing things, so that was right; why was Jingqing also deluded about himself? One must know that testing him in the line, there is a way out. This monk was too muddled; wanting to cut off this talk he asked further: "What is the meaning of 'nearly not deluded about myself'?" If it were under Deshan or Linji, the stick and shout would already have been used. Jingqing opened a thread of a path and followed him in his entanglement, and further said to him: "Coming forth is perhaps easy; to speak of shedding the body is perhaps hard." Even so, the ancients said: continuing is also very hard. In just one sentence Jingqing made clear to this monk the great matter under his heels. Xuedou's verse says:

虛堂雨滴聲(從來無間斷。大家在這裡)作者難酬對(果然不知。山僧從來不是作者。有權有實有放有收。殺活擒縱)

The empty hall, the sound of raindrops; [From the beginning no interruption. Everyone is right here.] a master is hard put to answer. [Indeed he does not know. This mountain monk has never been a master. There is expedient and real, release and gathering, killing and giving life, seizing and letting go.]

若謂曾入流(刺頭入膠盆。不喚作雨滿聲。喚作什麼聲)

If you say you have entered the stream, [Poking your head into a pot of glue. If you do not call it the sound of raindrops filling the air, what sound do you call it?]

依前還不會(山僧幾曾問爾來。這漆桶。還我無孔鐵鎚來)。

you still do not understand, as before. [When did this mountain monk ever ask you? You lacquer bucket. Give me back the iron hammer without a hole.]

曾不會(兩頭坐斷。兩處不分。不在這兩邊)南山北山轉𩃎霈(頭上腳下。若喚作雨聲則瞎。不喚作雨聲。喚作什麼聲。到這裡須是腳踏實地始得)

Once not understanding, [Sitting cut off from both ends. Not distinguishing the two places. Not on these two sides.] the south mountain and the north mountain turn into pouring rain. [Head above and feet below. If you call it the sound of rain, you are blind; if you do not call it the sound of rain, what sound do you call it? Here you must have your feet on the ground.]

虛堂雨滴聲。作者難酬對。若喚作雨聲。則是迷己逐物。不喚作雨聲。又如何轉物。到這裡。任是作者也難酬對。所以古人道。見與師齊減師半德。見過於師方堪傳授。又南院道。棒下無生忍。臨機不讓師。若謂曾入流。依前還不會。教中道。初於聞中。入流忘所。所入既寂。動靜二相瞭然不生。若道是雨滴聲。也不是。若道不是雨滴聲。也不是。前頭頌。兩喝與三喝作者知機變。正類此頌。若道是入聲色之流。也不是。若喚作聲色。依前不會他意。譬如以指指月。月不是指。會與不會。南山北山轉𩃎霈也。

The empty hall, the sound of raindrops; a master is hard put to answer. If you call it the sound of rain, you are deluded about yourself and chasing things; if you do not call it the sound of rain, how do you turn things? Here, even a master is hard put to answer. So the ancients said: if your view equals your teacher's, you reduce the teacher's virtue by half; only if your view surpasses your teacher's are you fit to receive transmission. Nanyuan also said: "Under the stick, the patience of non-arising; facing the occasion, not yielding to the teacher." "If you say you have entered the stream, you still do not understand, as before." The teaching says: "At first, in hearing, entering the stream and forgetting the place; when what is entered is still, the two marks of motion and stillness are clearly not born." If you say it is the sound of raindrops, that is not it; if you say it is not the sound of raindrops, that is not it either. The earlier verse, "Two shouts and three shouts, the master knows the turn of the device," is just like this verse. If you say it enters the stream of sounds and forms, that is not it; if you call it sounds and forms, you still do not understand his meaning. It is like pointing a finger at the moon; the moon is not the finger. Whether you understand or not, the south mountain and the north mountain turn into pouring rain.

垂示雲。天何言哉。四時行焉。地何言哉。萬物生焉。向四時行處。可以見體。於萬物生處。可以見用。且道向什麼處見得衲僧。離卻言語動用行住坐臥。併卻咽喉唇吻。還辨得麼。

The introduction says: Does Heaven speak? The four seasons move. Does Earth speak? The myriad things are born. In the moving of the four seasons one can see the substance; in the birth of the myriad things one can see the function. Now say, where do you see a Chan monk? Apart from speech, movement, walking, standing, sitting and lying, and setting aside the throat and lips, can you still tell?

【四七】舉。僧問雲門。如何是法身(多少人疑著。千聖跳不出。漏逗不少)門雲。六不收(斬釘截鐵。八角磨盤空裡走。靈龜曳尾朕兆未分時薦得。已是第二頭。朕兆已生後薦得。又落第三首。若更向言語上辨得。且喜沒交涉)。

[Case 47] Cited: A monk asked Yunmen: "What is the Dharma body?" [How many people doubt it. A thousand sages cannot jump out of it. It leaks a great deal.] Men said: "Six do not take it in." [Cutting nails and slicing iron. An eight-cornered millstone running in the air. A numinous tortoise dragging its tail. If you grasp it before the signs divide, it is already second; if you grasp it after the signs have arisen, it falls to third. If you further distinguish it in words, congratulations, it has nothing to do with it.]

雲門道。六不收。直是難搆。若向朕兆未分時搆得。已是第二頭。若向朕兆已生後薦得。又落第三首。若向言句上辨明。卒摸索不著。且畢竟以何為法身。若是作家底。聊聞舉著。剔起便行。苟或佇思停機。伏聽處分。太原孚上座本為講師。一日登座講次。說法身雲。竪窮三際。橫亙十方。有一禪客。在座下聞之失笑。孚下座雲。某甲適來有甚短處。願禪者為說看。禪者雲。座主只講得法身量邊事。不見法身。孚雲。畢竟如何即是。禪者雲。可暫罷講於靜室中坐。必得自見。孚如其言。一夜靜坐。忽聞打五更鐘。忽然大悟。遂敲禪者門雲。我會也。禪者雲。爾試道看。孚雲。我從今日去。更不將父母所生鼻孔扭揑也。又教中道。佛真法身。猶若虛空。應物現形。如水中月。又僧問夾山。如何是法身。山雲。法身無相。如何是法眼。山雲。法眼。無瑕。雲門道。六不收。此公案有者道。只是六根六塵六識。此六皆從法身生。六根收他不得。若恁麼情解。且喜沒交涉。更帶累雲門。要見便見。無爾穿鑿處。不見教中道。是法非思量分別之所能解。他答話多惹人情解。所以一句中。須具三句。更不辜負爾問頭。應時應節。一言一句。一點一畫。不妨有出身處。所以道。一句透。千句萬句一時透。且道是法身。是祖師。放爾三十棒。雪竇頌雲。

Yunmen said: "Six do not take it in." It is truly hard to grasp. If you grasp it before the signs divide, it is already second; if you grasp it after the signs have arisen, it falls to third; if you try to make it clear in words and phrases, you grope in the end and do not find it. Then what, finally, is taken as the Dharma body? A true master, on merely hearing it raised, takes it up and goes; if he lingers in thought and stops the device, he must await instructions. Venerable Fu of Taiyuan was originally a lecturer. One day when he ascended the seat to lecture, he said of the Dharma body: "Vertically it exhausts the three times, horizontally it spans the ten directions." A Chan traveler sitting below heard this and laughed. Fu came down from the seat and said: "What fault did I have just now? I wish the Chan man would tell me." The Chan man said: "The lecturer can only speak of matters at the measure of the Dharma body, and has not seen the Dharma body." Fu said: "What then is it?" The Chan man said: "Stop lecturing for a while and sit in a quiet room; you will surely see it yourself." Fu did as he said. One night while sitting quietly, he suddenly heard the fifth-watch bell and suddenly awakened greatly. He then knocked on the Chan man's door and said: "I understand." The Chan man said: "Try saying it." Fu said: "From today I will no longer fiddle with the nostrils my parents gave me." The teaching also says: the true Dharma body of the Buddha is like empty space, appearing in form in response to things, like the moon in water. Again, a monk asked Jiashan: "What is the Dharma body?" Shan said: "The Dharma body has no form." "What is the Dharma eye?" Shan said: "The Dharma eye has no flaw." Yunmen said: "Six do not take it in." Some explain this case as simply the six sense organs, six sense objects and six consciousnesses, all born from the Dharma body, which the six sense organs cannot take in. To understand it with such an emotional interpretation has nothing to do with it, and moreover implicates Yunmen. If you want to see it, see it now; there is no place for you to bore through. Have you not seen it said in the teaching that this Dharma is not something that thinking and discrimination can understand? His answers often invite emotional interpretations, so in one sentence there must be three sentences, and he must not fail your question, responding to the occasion and the season, in every word and phrase, every dot and stroke, having a way out. So it is said: one sentence passes through, and a thousand and ten thousand sentences pass through at once. Now say, is it the Dharma body or is it the Patriarch? I spare you thirty blows. Xuedou's verse says:

一二三四五六(周而復始。滴水滴凍。費許多工夫作什麼)碧眼胡僧數不足(三生六十劫。達磨何曾夢見。闍黎為什麼知而故犯)

One, two, three, four, five, six. [Going around and starting again. Dripping water, dripping ice. What do you want with so much effort?] The blue-eyed barbarian monk cannot count enough. [Three lives and sixty kalpas; when did Bodhidharma ever dream of it? Ācārya, why do you knowingly offend?]

少林謾道付神光(一人傳虗萬人傳實。從頭來已錯了也)

Shaolin vainly said he transmitted to Shenguang. [When one person transmits what is empty, ten thousand transmit it as real. It was already wrong from the start. In the original text the word is written in a variant form of the character for empty.]

卷衣又說歸天竺(賺殺一船人。懡㦬不少)

Rolling up his robe, he also said he returned to India. [Deceiving a whole boatload of people. A great deal of vexation.]

天竺茫茫無處尋(在什麼處。始是太平。如今在什麼處)

India is vast and there is nowhere to look for him. [Where is it? Only then is there peace. Where is it now?]

夜來卻對乳峰宿(刺破爾眼睛。也是無風起浪。且道是法身是佛身。放爾三十棒)

Last night he stayed on Rufeng. [Pierce your eyes. Raising waves with no wind. Now say, is it the Dharma body or the Buddha body? I spare you thirty blows.]

雪竇善能於無縫罅處。出眼目頌出教人見。雲門道。六不收。雪竇為什麼卻道。一二三四五六。直是碧眼胡僧也數不足。所以道。只許老胡知。不許老胡會。須是還他屋裡兒孫始得。適來道。一言一句。應時應節。若透得去。方知道不在言句中。其或未然。不免作情解。五祖老師道。釋迦牟尼佛。下賤客作兒。庭前柏樹子。一二三四五。若向雲門言句下。諦當見得。相次到這境界。少林謾道付神光。二祖始名神光。及至後來。又道歸天竺。達磨葬於熊耳山之下。時宋雲奉使西歸。在西嶺見達磨手攜隻履歸西天去。使回奏聖。開墳惟見遺下一隻履。雪竇道。其實此事。作麼生分付。既無分付。卷衣又說歸天竺。且道為什麼。此土卻有二三。遞相恁麼傳來。這裡不妨誵訛。也須是搆得始可入作。天竺茫茫無處尋。夜來卻對乳峰宿。且道即今在什麼處。師便打雲。瞎。

Xuedou is good at producing the eye at places without a seam, composing verses to let people see. Yunmen said: "Six do not take it in." Why does Xuedou say instead: "One, two, three, four, five, six"? Even the blue-eyed barbarian monk cannot count enough. So it is said: only the old barbarian is allowed to know, and the old barbarian is not allowed to understand. One must give it back to the children and grandchildren of the household. As I said just now, in every word and phrase, responding to the occasion and the season, if you break through it you will know that the Way is not in words and phrases; if not, you cannot avoid emotional interpretation. The Fifth Patriarch's old teacher said: "Shakyamuni Buddha is a lowly hired hand; the cypress tree in the courtyard; one, two, three, four, five." If, under Yunmen's words, you see this clearly, you will come in turn to this realm: Shaolin vainly said he transmitted to Shenguang. The Second Patriarch was first named Shenguang. Later it was also said he returned to India. Bodhidharma was buried below Mount Xiong'er. At that time Song Yun, on a mission, was returning west, and on the western ridge saw Bodhidharma carrying one sandal and going back to the Western Heaven. When the envoy returned and reported to the emperor, the tomb was opened and only one sandal was found left behind. Xuedou says: in truth, how was this matter handed on? Since there was no handing on, rolling up his robe he also said he returned to India. Now say, why? In this land there are two or three such stories, passed on from one to another. Here there is no small confusion, and one must grasp it to be able to enter. India is vast and there is nowhere to look for him; last night he stayed on Rufeng. Now say, where is he at this very moment? The Master struck and said: "Blind."

【四八】舉。王太傅入招慶煎茶(作家相聚。須有奇特。等閑無事。大家著一隻眼。惹禍來也)時朗上座與明招把銚(一火弄泥團漢。不會煎茶。帶累別人)朗翻卻茶銚(事生也。果然)太傅見問上座。茶爐下是什麼(果然禍事)朗雲。捧爐神(果然中他箭了也。不妨奇特)太傅雲。既是捧爐神。為什麼翻卻茶銚(何不與他本分草料。事生也)朗雲。仕官千日失在一朝(錯指注是什麼語話。杜撰禪和如麻似粟)太傅拂袖便去(灼然作家。許他具一隻眼)明招雲。朗上座吃卻招慶飯了。卻去江外。打野榸(更與三十棒。這獨眼。龍只具一隻眼。也須是明眼人點破始得)朗雲。和尚作麼生(拶著。也好與一拶。終不作這般死郎當見解)招雲。非人得其便(果然只具一隻眼。道得一半。一手擡一手搦)雪竇雲。當時但踏倒茶爐(爭奈賊過後張弓。雖然如是。也未稱德山門下客。一等是潑郎潑賴。就中奇特)榸(椿皆切枯木根)。

[Case 48] Cited: Grand Tutor Wang visited Zhaoqing to make tea. [When masters gather there must be something extraordinary; even in casual idleness, everyone keeps an eye open, and trouble comes.] At that time Senior Monk Lang and Mingzhao were holding the kettle. [A group of clay-ball players who do not know how to make tea and implicate others.] Lang overturned the tea kettle. [A matter has arisen. Indeed.] The Grand Tutor saw it and asked the senior monk: "What is under the tea stove?" [Indeed, trouble.] Lang said: "The stove-holding spirit." [Indeed he has been hit by the arrow, and it is extraordinary.] The Grand Tutor said: "Since it is the stove-holding spirit, why did it overturn the tea kettle?" [Why not give him his proper fodder? A matter has arisen.] Lang said: "An official may lose in a single morning what he built over a thousand days." [What kind of talk is this wrongly pointing and annotating? Fabricating Chan folk are as thick as hemp and millet.] The Grand Tutor flicked his sleeve and left. [Truly a master. I grant that he has one eye.] Mingzhao said: "Senior Monk Lang has eaten Zhaoqing's food and then gone beyond the river to gather wild stumps." [Give thirty more blows. This one-eyed dragon has only one eye, and needs a clear-eyed person to point out the flaw.] Lang said: "What about you, Abbot?" [Pressing on him; it is good to press back. In the end he does not hold this kind of dead and sloppy view.] Zhao said: "A non-human has gained the opportunity." [Indeed he has only one eye. He said half of it. One hand lifts, one hand presses.] Xuedou said: "At that time I would simply have kicked over the tea stove." [But he draws the bow after the thief has gone. Even so, he still does not befit a guest from Deshan's door. Equally rough and unruly, and in that, extraordinary.] Stumps (pronounced chun and jie, meaning dry tree roots).

欲知佛性義。當觀時節因緣。王太傅知泉州。久參招慶。一日因入寺。時朗上座煎茶次。翻卻茶銚。太傅也是箇作家。才見他翻卻茶銚。便問上座。茶爐下是什麼。朗雲。捧爐神。不妨言中有響。爭柰首尾相違失卻宗旨傷鋒犯手。不惟辜負自己。亦且觸忤他人。這箇雖是無得失底事。若拈起來。依舊有親疎有皂白。若論此事。不在言句上。卻要向言句上辨箇活處。所以道。他參活句。不參死句。據朗上座恁麼道。如狂狗逐塊。太傅拂袖便去。似不肯他。明招雲。朗上座吃卻招慶飯了。卻去江外打野榸。野榸即是荒野中。火燒底木橛。謂之野榸。用明朗上座不向正處行。卻向外邊走。朗拶雲。和尚又作麼生。招雲。非人得其便。明招自然。有出身處。亦不辜負他所問。所以道。俊狗咬人不露牙。溈山哲和尚雲。王太傅大似相如奪璧直得鬚鬢衡冠。蓋明招忍俊不禁難逢其便。大溈若作朗上座。見他太傅拂袖便行。放下茶銚。呵呵大笑。何故。見之不取。千載難逢。不見寶壽問胡釘鉸雲。久聞胡釘鉸。莫便是否。胡云。是壽雲。還釘得虛空麼。胡云。請師打破將來。壽便打。胡不肯。壽雲。異日自有多口阿師。為爾點破在。胡後見趙州。舉似前話。州雲爾因什麼被他打。胡云。不知過在什麼處。州雲。只這一縫。尚不奈何。更教他打破虛空來。胡便休去。州代雲。且釘這一縫。胡於是有省。京兆米七師行腳歸。有老宿問雲。月夜斷井索。人皆喚作蛇。未審七師見佛時。喚作什麼。七師雲。若有所見即同眾生。老宿雲。也是千年桃核。忠國師問紫璘供奉。聞說供奉解註思益經。是否。奉雲。是師雲。凡當註經。須解佛意始得。奉雲。若不會意。爭敢言註經。師遂令侍者將一椀水七粒米一隻筯在椀上送與供奉。問雲。是什麼義。奉雲。不會。師雲。老師意尚不會。更說甚佛意。王太傅與朗上座。如此話會不一。

If you wish to know the meaning of Buddha nature, you must observe the occasion and conditions. Grand Tutor Wang governed Quanzhou and had long studied at Zhaoqing. One day, entering the temple, he met Senior Monk Lang making tea and overturning the tea kettle. The Grand Tutor was also a master. As soon as he saw him overturn the tea kettle, he asked the senior monk: "What is under the tea stove?" Lang said: "The stove-holding spirit." There was an echo in the words, but beginning and end contradicted each other, and he lost the main point. He injured the blade and offended against his hand, not only failing himself but also offending others. Although this is a matter of no gain or loss, if one takes it up, there are still close and distant, black and white. If one discusses this matter, it is not in words and phrases, yet one must distinguish a living place within words and phrases. So it is said: he studies the living phrase, not the dead phrase. According to Senior Monk Lang's answer, he was like a mad dog chasing a clod. The Grand Tutor flicked his sleeve and left, as if not approving of him. Mingzhao said: "Senior Monk Lang has eaten Zhaoqing's food and then gone beyond the river to gather wild stumps." Wild stumps are wooden stakes burned in the wilderness by fire. He used this to show that Senior Monk Lang did not walk in the proper place but ran outside. Lang pressed: "What about you, Abbot?" Zhao said: "A non-human has gained the opportunity." Mingzhao was naturally one who had a way out and did not fail what was asked, so it is said: a fine dog bites without showing its teeth. Zhe of Weishan said: "Grand Tutor Wang was very like Lin Xiangru reclaiming the jade disk, his whiskers bristling and his cap pushed up." Mingzhao could not hold himself back, and it was hard to meet such an opportunity. If Dawei had been Senior Monk Lang, on seeing the Grand Tutor flick his sleeve and go, he would have put down the tea kettle and laughed heartily. Why? Not taking what one sees is hard to meet in a thousand years. Have you not seen Baoshou ask Hu the nail-mender: "I have long heard of Hu the nail-mender; is that you?" Hu said: "Yes." Shou said: "Can you nail up empty space?" Hu said: "Please, Master, break it open and bring it here." Shou struck him. Hu did not accept it. Shou said: "Another day there will be a talkative monk who will point it out for you." Later Hu saw Zhaozhou and told him the previous story. Zhou said: "Why were you struck by him?" Hu said: "I do not know where my fault was." Zhou said: "Even this one seam you cannot handle, and you still want him to break open empty space?" Hu stopped. Zhou said in his place: "Just nail this one seam." Hu then had an insight. When Seventh Master Mi of Jingzhao returned from his travels, an old monk asked him: "On a moonlit night, a well rope in the dark, people all call it a snake. May I ask what you called it, Seventh Master, when you saw the Buddha?" The Seventh Master said: "If there is anything seen, it is the same as beings." The old monk said: "That too is a thousand-year-old peach pit." National Teacher Zhong asked Court Attendant Zilin: "I hear that you can annotate the Siyi Sutra; is that so?" The attendant said: "Yes." The Teacher said: "When annotating a sutra, one must understand the Buddha's meaning." The attendant said: "If I did not understand the meaning, how would I dare to speak of annotating a sutra?" The Teacher then had an attendant bring a bowl of water, seven grains of rice and one chopstick laid across the bowl, and sent it to the attendant, asking: "What is its meaning?" The attendant said: "I do not understand." The Teacher said: "You do not even understand this old monk's meaning; how can you speak of the Buddha's meaning?" Grand Tutor Wang and Senior Monk Lang, such talk and meetings are not one.

雪竇末後卻道。當時但與踏倒茶爐。明招雖是如此。終不如雪竇。雪峰在洞山會下作飯頭。一日淘米次。山問。作什麼。峰雲。淘米。山雲。淘米去沙。淘沙去米。峰雲。沙米一時去。山雲。大眾吃箇什麼。峰便覆卻盆。山雲。子因緣不在此。雖然恁麼。爭似雪竇雲當時但踏倒茶爐。一等是什麼時節。到他用處。自然騰今煥古有活脫處。頌雲。

(Yuanwu continues:) At the end Xuedou says: "At that time I would simply have kicked over the tea stove." Although Mingzhao was like this, in the end he was not as good as Xuedou. Xuefeng was the rice cook at Dongshan's assembly. One day while washing rice, Shan asked: "What are you doing?" Feng said: "Washing rice." Shan said: "Wash the rice and remove the sand, or wash the sand and remove the rice?" Feng said: "Sand and rice both removed at once." Shan said: "What will the assembly eat?" Feng then overturned the basin. Shan said: "Your affinity is not here." Even so, how does it compare with Xuedou saying that at that time he would simply have kicked over the tea stove? What time was it, equally? When it comes to his use, naturally he shines through past and present and has a place of freedom. His verse says:

來問若成風(箭不虛發偶爾成文。不妨要妙)應機非善巧(弄泥團漢有什麼限。方木逗圓孔。不妨撞著作家)

The question that came was like a gust of wind; [The arrow does not fly in vain; accidentally it forms a pattern; it has its essential subtlety.] the response to the occasion was not skillful. [A clay-ball player; what limit does he have? A square peg in a round hole; he happens to meet a master.]

堪悲獨眼龍(只具一雙眼。只得一橛)

How sad, the one-eyed dragon; [With only a pair of eyes, he gets only one peg.]

曾未呈牙爪(也無牙爪可呈。說什麼牙爪。也不得欺他)牙爪開(爾還見麼。雪竇卻較些子。若有恁麼手腳踏倒茶爐)

he never showed teeth or claws. [There are no teeth or claws to show; what teeth and claws are you talking about? You cannot deceive him.] Teeth and claws open, [Do you see? Xuedou is a bit better. If one had such hands and feet to kick over the tea stove,]

生雲雷(盡大地人一時吃棒。天下衲僧無著身處。旱天霹靂)

clouds and thunder rise. [The whole earth is struck with blows at once. No Chan monk in the world has a place to put his body. Thunder in a drought.]

逆水之波經幾回(七十二棒翻成一百五十)

The waves against the current, how many times they have passed! [Seventy-two blows turn into a hundred and fifty.]

來問。若成風。應機非善巧。太傅問處。似運斤成風。此出莊子。郢人泥壁餘一少竅。遂圓泥擲補之。時有少泥。落在鼻端。傍有匠者雲。公補竅甚巧。我運斤。為爾取鼻端泥。其鼻端泥若蠅子翼。使匠者斵之。匠者運斤。成風而斵之。盡其泥而不傷鼻。郢人立不失容。所謂二俱巧妙。朗上座雖應其機。語無善巧。所以雪竇道。來問。若成風。應機非善巧。堪悲獨眼龍曾未呈牙爪。明招道得也太奇特。爭奈未有拏雲攫霧底爪牙。雪竇傍不肯。忍俊不禁。代他出氣。雪竇暗去合他意。自頌他踏倒茶爐語。牙爪開生雲雷。逆水之波經幾回。雲門道。不望爾有逆水之波。但有順水之意亦得。所以道。活句下薦得。永劫不妄。朗上座與明招語句似死。若要見活處。但看雪竇踏倒茶爐。

"The question that came was like a gust of wind; the response to the occasion was not skillful." The Grand Tutor's question seemed like wielding an axe so that wind arose. This comes from Zhuangzi. A man of Ying had a small hole left in his wall, so he rolled mud and threw it to patch it, and a little mud fell on the tip of his nose. A craftsman beside him said: "You patch holes very skillfully. I will wield my axe and take off the mud on the tip of your nose for you." The mud on the tip of his nose was like a fly's wing. He had the craftsman chop it off. The craftsman wielded his axe, and with a gust of wind chopped it, removing all the mud without hurting the nose. The man of Ying stood without losing his composure. This is what is called both being skillful and subtle. Senior Monk Lang, though he responded to the occasion, had no skill in his words. So Xuedou says: "The question that came was like a gust of wind; the response to the occasion was not skillful. How sad, the one-eyed dragon, he never showed teeth or claws." What Mingzhao said was extraordinary indeed, but he did not yet have the teeth and claws to grasp clouds and seize mist. Xuedou, standing aside and not approving, could not hold back, and let out the anger on his behalf. Xuedou secretly agreed with his meaning, and himself composed a verse on kicking over the tea stove: "Teeth and claws open, clouds and thunder rise; the waves against the current, how many times they have passed." Yunmen said: "I do not expect waves against the current from you; some meaning of following the current is also acceptable." So it is said: if you grasp it under a living phrase, you will never be deluded through all kalpas. The sayings of Senior Monk Lang and Mingzhao seem dead. If you want to see the living place, just look at Xuedou kicking over the tea stove.

垂示雲。七穿八穴。攙鼓奪旗。百匝千重。瞻前顧後。踞虎頭收虎尾。未是作家。牛頭沒馬頭回。亦未為奇特。且道過量底人來時如何。試舉看。

The introduction says: Piercing seven and breaking through eight, seizing the drum and capturing the flag, a hundred turns and a thousand layers, looking ahead and glancing behind; crouching on the tiger's head and gathering the tiger's tail is not yet being a master. The ox head disappears and the horse head returns, which is also not extraordinary. Now say, what about when a person beyond measure comes? Let us try citing it.

【四九】舉。三聖問雪峰。透網金鱗未審以何為食(不妨縱橫自在。此問太高生。爾合只自知。何必更問)峰雲。待汝出網來。向汝道(減人多少聲價。作家宗師天然自在)聖雲。一千五百人善知識。話頭也不識(迅雷霹靂可殺驚群。一任𨁝跳)峰雲。老僧住持事繁(不在勝負。放過一著。此語最毒)。

[Case 49] Cited: Sansheng asked Xuefeng: "The golden fish that has passed through the net; what does it eat?" [Free and unhindered; this question is far too high. You should know it yourself; why ask further?] Feng said: "When you come out of the net, I will tell you." [This reduces his reputation by a great deal. A master naturally acts freely.] Sheng said: "A teacher of fifteen hundred people who does not even recognize the topic." [A rapid thunderbolt could kill and startle the herd. He is free to leap and jump.] Feng said: "This old monk is busy with the affairs of the abbacy." [It is not about winning or losing. He lets one move pass. This line is the most poisonous.]

雪峰三聖。雖然一齣一入一挨一拶。未分勝負在。且道這二尊宿具什麼眼目。三聖自臨濟受訣。遍歷諸方。皆以高賓待之。看他致箇問端。多少人摸索不著。且不涉理性佛法。卻問道。透網金鱗以何為食。且道他意作麼生。透網金鱗尋常既不食他香餌。不知以什麼為食。雪峰是作家匹似閑。只以一二分酬他。卻向他道。待汝出網來。向汝道。汾陽謂之呈解問。洞下謂之借事問。須是超倫絕類得大受用。頂門有眼方謂之透網金鱗。爭奈雪峰是作家。不妨減人聲價。卻雲。待汝出網來。向汝道。看他兩家。把定封疆。壁立萬仞。若不是三聖。只此一句便去不得。爭奈三聖亦是作家。方解向他道。一千五百人善知識。話頭也不識。雪峰卻道。老僧住持事繁。此語得恁麼頑慢。他作家相見。一擒一縱。逢強即弱。遇賤即貴。爾若作勝負會。未夢見雪峰在。看他二人。最初孤危峭峻。末後二俱死郎當。且道還有得失勝負麼。他作家酬唱。必不知此。三聖在臨濟作院主。臨濟遷化垂示雲。吾去後不得滅吾正法眼藏。三聖出雲。爭敢滅卻和尚正法眼藏。濟雲。已後有人問爾。作麼生。三聖便喝。濟雲。誰知吾正法眼藏。向這瞎驢邊滅卻三聖便禮拜。他是臨濟真子。方敢如此酬唱。雪竇末後。只頌透網金鱗。顯他作家相見處。頌雲。

Xuefeng and Sansheng, though one went out and one came in, one pressed and one pressed back, had not yet divided victory from defeat. Now say, what kind of eyes did these two venerable masters have? Sansheng received instruction from Linji and traveled to all quarters, and everywhere was treated as a distinguished guest. See how he put forward a question that many could not even grope toward, that did not involve principle, nature or Buddha Dharma, but asked: "The golden fish that has passed through the net, what does it eat?" Now say, what was his meaning? The golden fish that has passed through the net ordinarily does not eat the fragrant bait; I do not know what it eats. Xuefeng, being a master, treated it as idle talk and answered him with only one or two parts, saying to him: "When you come out of the net, I will tell you." Fenyang called this the question of presenting understanding, and the Dong line called it the question borrowing a matter. One must surpass the ordinary and gain great use; only one with an eye on the crown of the head can be called a golden fish that has passed through the net. But Xuefeng was a master and did not mind reducing others' reputation, saying: "When you come out of the net, I will tell you." Look at the two houses, each holding their borders, standing like a wall of ten thousand fathoms. If it were not Sansheng, he could not have gone on after this single line. But Sansheng too was a master, and knew to say to him: "A teacher of fifteen hundred people who does not even recognize the topic." Xuefeng then said: "This old monk is busy with the affairs of the abbacy." Such wilful slowness in this reply! When masters meet, one seizes and one lets go; meeting the strong, they are weak, meeting the lowly, they are noble. If you understand it as victory and defeat, you have not even dreamed of Xuefeng. Look at the two of them: at first lone, perilous and steep; at the end both dead and sloppy. Now say, is there any gain or loss, victory or defeat? In the exchange of masters, they must not know this. Sansheng served as head of the monastery under Linji. When Linji was about to die, he gave instruction, saying: "After I am gone, do not extinguish my true Dharma eye treasury." Sansheng came forward and said: "How would I dare to extinguish the Abbot's true Dharma eye treasury?" Ji said: "If someone asks you about it in the future, what will you say?" Sansheng shouted. Ji said: "Who would know that my true Dharma eye treasury would be extinguished at this blind donkey?" Sansheng bowed. He was a true son of Linji, and so dared to exchange words like this. At the end Xuedou only gives a verse on the golden fish that passed through the net, to reveal how masters meet. His verse says:

透網金鱗(千兵易得。一將難求。何似生。千聖不奈何)休雲滯水(向他雲外立。活潑潑地。且莫鈍置好)

The golden fish that has passed through the net [A thousand soldiers are easy to get; one general is hard to find. How is he alive? A thousand sages can do nothing with him.] does not say it stays in stagnant water. [Standing beyond the clouds, lively and active; do not treat him dully.]

搖乾蕩坤(作家作家。未是他奇特處。放出又何妨)

Shaking heaven and stirring earth, [A master, a master. That is not yet his extraordinary place. What harm in letting him loose?]

振鬣擺尾(誰敢辨端倪。做得箇伎倆。賣弄出來。不妨驚群)千尺鯨噴洪浪飛(轉過那邊去。不妨奇特。盡大地人一口吞盡)

Shaking his fins and swinging his tail; [Who dares to discern the clues? Having done his tricks, he shows them off, and indeed startles the herd.] a thousand-foot whale spouts and great waves fly. [Turning to the other side, and truly extraordinary. The whole earth swallowed in one mouthful.]

一聲雷震清飈起(有眼有耳。如聾如盲。誰不悚然)

One clap of thunder and a clear whirlwind rises. [Having eyes and ears, as if deaf and blind; who is not startled?]

清飈起(在什麼處咄)天上人間知幾幾(雪峰牢把陣頭。三聖牢把陣腳。撒土撒沙作什麼。打雲爾在什麼處)

A clear whirlwind rises; [Where is it? Hey!] how many know it in heaven and among men? [Xuefeng firmly holds the head of the line, Sansheng firmly holds the foot. What do you want with scattering dirt and sand? Strike him and say, where are you?]

透網金鱗。休雲滯水。五祖道只此一句頌了也。既是透網金鱗。豈居滯水。必在洪波浩渺白浪滔天處。且道二六時中。以何為食。諸人且向三條椽下七尺單前。試定當看雪竇道。此事隨分拈弄。如金鱗之類。振鬣擺尾時。直得乾坤動搖。千尺鯨噴洪浪飛。此頌三聖道一千五百人善知識。話頭也不識。如鯨噴洪浪相似。一聲雷震清飈起。頌雪峰道老僧住持事繁。如一聲雷震清飈起相似。大綱頌他兩箇俱是作家。清飈起。天上人間知幾幾。且道這一句落在什麼處。飈者風也。當清飈起時。天上人間。能有幾人知。

The golden fish that has passed through the net does not say it stays in stagnant water. The Fifth Patriarch said that this one line finishes the verse. Since it is a golden fish that has passed through the net, how could it dwell in stagnant water? It must be where great waves are vast and white billows reach the sky. Now say, in the twelve periods of the day, what does it eat? Let all of you try settling it before the seven-foot cushion under the three rafters. Xuedou says: this matter can be played with at will, like a golden fish shaking its fins and swinging its tail so that heaven and earth are shaken. "A thousand-foot whale spouts and great waves fly" praises Sansheng saying: "A teacher of fifteen hundred people who does not even recognize the topic," like a whale spouting great waves. "One clap of thunder and a clear whirlwind rises" praises Xuefeng saying: "This old monk is busy with the affairs of the abbacy," like one clap of thunder and a clear whirlwind rising. In general he praises these two as both masters. "A clear whirlwind rises; how many know it in heaven and among men?" Now say, where does this line land? A whirlwind is wind. When the clear whirlwind rises, how many in heaven and among men can know it?

垂示雲。度越階級超絕方便。機機相應。句句相投。儻非入大解脫門。得大解脫用。何以權衡佛祖。龜鑑宗乘。且道當機直截。逆順縱橫。如何道得出身句。試請舉看。

The introduction says: Surpassing all stages and gradations, transcending expedient means, every device matching and every phrase agreeing. If one has not entered the great gate of liberation and gained the great function of liberation, how can one weigh Buddhas and Patriarchs and be a mirror for the Chan school? Now say, with direct and decisive device, going against and following, free and unhindered, how does one speak the phrase of getting out? Please try citing it.

【五〇】舉。僧問雲門。如何是塵塵三昧(天下衲僧盡在這裡作窠窟。滿口含霜。撒沙撒土作什麼)門雲。缽裡飯桶裡水(布袋著盛錐。金沙混雜。將錯就錯。含元殿裡不問長安)。

[Case 50] Cited: A monk asked Yunmen: "What is the samadhi of every particle of dust?" [All the Chan monks of the world make their nests here, mouths full of frost; what do you want with scattering dirt and sand?] Men said: "Rice in the bowl, water in the bucket." [Putting an awl in a cloth bag. Gold mixed with sand. Taking the mistake as the way. In Hanyuan Hall one does not ask about Chang'an.]

還定當得麼。若定當得雲門鼻孔。在諸人手裡。若定當不得。諸人鼻孔。在雲門手裡。雲門有斬釘截鐵句。此一句中具三句。有底問著。便道缽裡飯。粒粒皆圓。桶裡水。滴滴皆顯。若恁麼會。且不見雲門端的為人處。頌雲。

Can you settle it? If you can settle it, Yunmen's nostrils are in your hands; if you cannot settle it, your nostrils are in Yunmen's hands. Yunmen had phrases that cut nails and slice iron, and in this one phrase there are three phrases. When asked, some say: the rice in the bowl, every grain is round; the water in the bucket, every drop is manifest. If you understand it like this, you do not see Yunmen's real way of helping people. His verse says:

缽裡飯桶裡水(露也。撒沙撒土作什麼。漱口三年始得)多口阿師難下嘴(縮卻舌頭。識法者懼。為什麼卻恁麼舉)

Rice in the bowl, water in the bucket; [It is exposed. What do you want with scattering dirt and sand? Rinse your mouth for three years first.] a talkative monk finds it hard to put his mouth to it. [Retract your tongue; those who know the Dharma are afraid. Why then cite it like this?]

北斗南星位不殊(喚東作西作什麼。坐立儼然。長者長法身。短者短法身)

The Big Dipper and the Southern Star do not differ in position. [Why call east west? Sitting and standing in dignity. The tall are the tall Dharma body, the short are the short Dharma body.]

白浪滔天平地起(腳下深數丈。賓主互換。驀然在爾頭上。爾又作麼生。打)

White waves reaching the sky rise from flat ground. [Several fathoms deep beneath your feet. Guest and host exchange places. Suddenly it is on your head; what will you do? Strike.]

擬不擬(蒼天蒼天咄)止不止(說什麼。更添怨苦)

Try to aim, or not aim; [Blue Heaven, blue Heaven. Hey!] try to stop, or not stop; [What are you saying? Adding more grievance and bitterness.]

箇箇無裩長者子(郎當不少。傍觀者哂)

each and every one is an elder's son without trousers. [Quite a bit of sloppiness. Bystanders smile.]

雪竇前面頌雲門對一說話道。對一說太孤絕。無孔鐵鎚重下楔。後面又頌馬祖離四句絕百非話道。藏頭白海頭黑。明眼衲僧會不得。若於此公案透得。便見這箇頌。雪竇當頭便道。缽裡飯桶裡水。言中有響句裡呈機。多口阿師難下嘴。隨後便與爾下注腳也。爾若向這裡要求玄妙道理。計較轉難下嘴。雪竇只到這裡也得。他愛恁麼頭上先把定。恐眾中有具眼者覻破也。到後面須放過一著。俯為初機。打開頌出教人見。北斗依舊在北。南星依舊只在南。所以道。北斗南星位不殊。白浪滔天平地起。忽然平地上起波瀾。又作麼生若向事上覷則易。若向意根下尋。卒摸索不著。這箇如鐵橛子相似。擺撥不得。插嘴不得。爾若擬議欲會而不會。止而不止。亂呈懞袋。正是箇箇無裩長者子。寒山詩道。六極常嬰苦。九維徒自論。有才遺草澤。無勢閉蓬門。日上巖猶暗。煙消谷尚昏。其中長者子。箇箇總無裩。

Earlier, Xuedou praised Yunmen's saying "Answering with one" by saying: "Answering with one is too lonely and extreme; an iron hammer without a hole drives in the wedge again." Later he praised Mazu's saying about "cutting off the four phrases and the hundred negations": "Hiding head, white sea; head, black. The clear-eyed Chan monk cannot understand." If you break through this case, you will see this verse. Xuedou says right away: "Rice in the bowl, water in the bucket." There is an echo in the words and the device is shown in the phrase. "A talkative monk finds it hard to put his mouth to it." Right after, he adds a footnote for you. If you seek profound principles here and calculate, it becomes harder to put your mouth to it. Xuedou could have stopped just here. He liked to first hold firm at the head like this, in case someone in the assembly with a true eye saw through it. Later he had to let one move pass and, bending down to beginners, opened it up and composed a verse for people to see. The Big Dipper is still in the north and the Southern Star is still in the south, so it is said: the Big Dipper and the Southern Star do not differ in position. "White waves reaching the sky rise from flat ground." Suddenly waves rise on flat ground; what then? If you look at it in terms of the matter, it is easy; if you search under the root of intention, in the end you grope and do not find. This is like an iron peg, which cannot be pushed aside nor can you put your mouth in. If you try to deliberate, wanting to understand but not understanding, wanting to stop but not stopping, and display muddled bags, you are exactly "each and every one an elder's son without trousers." Hanshan's poem says: "The six extremes are always in suffering; the nine bonds are discussed in vain. One with talent is left in the wilds; one without power closes a thatched door. When the sun rises the cliff is still dark; when the mist clears the valley is still dim. Among them the elders' sons are each and every one without trousers."

此集自大慧一炬之後。而又重罹兵燹。世鮮善刻。今得蜀本。校正頗完。猶恐中間亥豕魯魚不無一二。四方具眼高人為是正之抄錄。見教當復改竄。俾成金美。禪宗幸甚。

After the single torch of Dahui, this collection suffered fire and war again, and few good printed editions remain in the world. Now a Sichuan edition has been obtained, and its collation is rather complete. Still, I fear that one or two copyists' errors of mistaking similar characters may remain. If perceptive and lofty people from all quarters correct them and copy and send them to me, I will revise again, so that it may become perfect. It would be a great fortune for the Chan school.

嵎中書隱白

Written and announced by Yuzhong Shuyin.

垂示雲。才有是非。紛然失心。不落階級。又無摸索。且道放行即是。把住即是。到這裡。若有一絲毫解路。猶滯言詮。尚拘機境。盡是依草附木。直饒便到獨脫處。未免萬里望鄉關。還搆得麼。若未搆得。且只理會箇理成公案。試舉看。

The introduction says: As soon as there is right and wrong, one is confused and loses the mind. Without falling into stages, and with nothing to grope for, now say, is letting go right, or is holding fast right? Here, if there is even a hair's breadth of understanding that leaves a path, one is still stuck in explanations and still bound by devices and objects, all of it clinging to grass and attaching to trees. Even if one arrives at the place of independence and liberation, one cannot avoid gazing homeward across ten thousand miles. Can you grasp it? If you have not yet grasped it, just work through a ready-made case. Let us try citing it.

【五一】舉。雪峰住庵時。有兩僧來禮拜(作什麼。一狀領過)峰見來。以手托庵門。放身出雲。是什麼(鬼眼睛。無孔笛子。擎頭戴角)僧亦云。是什麼(泥彈子氈拍板。箭鋒相拄)峰低頭歸庵(爛泥裡有刺。如龍無足。似蛇有角。就中難為措置)僧後到巖頭(也須是問過始得。同道方知)頭問。什麼處來(也須是作家始得。這漢往往納敗闕。若不是同參。洎乎放過)僧雲。嶺南來(傳得什麼消息來。也須是通箇消息。還見雪峰麼)頭雲。曾到雪峰麼(勘破了多時。不可道不到)僧雲。曾到(實頭人難得。打作兩橛)頭雲。有何言句(便恁麼去也)僧舉前話(便恁麼去也。重重納敗闕)頭雲。他道什麼(好劈口便打。失卻鼻孔了也)僧雲。他無語低頭歸庵(又納敗闕。爾且道他是什麼)頭雲。噫我當初悔不向他道末後句(洪波浩渺白浪滔天)若向伊道。天下人不奈雪老何(癩兒牽伴。不必。須彌也須粉碎。且道他圈繢在什麼處)僧至夏末。再舉前話請益(已是不惺惺。正賊去了多時。賊過後張弓)頭雲。何不早問(好與掀倒禪床。過也)僧雲。未敢容易(這棒本是這僧吃。穿卻鼻孔。停囚長智。已是兩重公案)頭雲。雪峰雖與我同條生。不與我同條死(漫天網地)要識末句後。只這是(賺殺一船人。我也不信。洎乎分疎不下)。

[Case 51] Cited: When Xuefeng was living in his hermitage, two monks came to pay respects. (What for? One charge covers both.) Feng saw them coming, pushed open the hermitage door with his hand, and threw his body out, saying: "What is it?" (Ghost eyes. A flute without holes. Head up, wearing horns.) The monk also said: "What is it?" (A mud pellet against a felt clapper. Arrow point meets arrow point.) Feng lowered his head and returned to the hermitage. (Thorns in the mud. Like a dragon without feet, like a snake with horns. Hard to know what to do with it.) The monks later came to Yantou. (He has to be asked first. Only fellow practitioners know.) Tou asked: "Where are you from?" (He has to be a real master. This fellow often shows his weak points. If he were not a fellow student, he would nearly have been let go.) The monk said: "From south of the ridge." (What news did you bring? You should report some news. Did you see Xuefeng?) Tou said: "Did you ever go to Xuefeng?" (He saw through him long ago. You cannot say he did not go.) The monk said: "I did." (A solid man is hard to find. Cut in two.) Tou said: "What words did he have?" (And so it goes.) The monk cited the earlier exchange. (And so it goes. Weak points again and again.) Tou said: "What did he say?" (He should have been struck across the mouth. Lost his nostrils.) The monk said: "He said nothing, lowered his head, and returned to the hermitage." (Another weak point. Tell me, what is this?) Tou said: "Ah, I regret that at the beginning I did not tell him the last word." (Vast waves, white breakers reaching the sky.) "If I had told him, no one in the world could have done anything about Old Xue." (A leper leading a companion. Unnecessary. Even Mount Sumeru would be smashed to powder. Tell me, where is his circle drawn?) At the end of summer, the monk again brought up the earlier matter and asked for instruction. (Already not alert. The real thief left long ago; he draws his bow after the thief has passed.) Tou said: "Why did you not ask earlier?" (He should have knocked over the meditation seat. Too late.) The monk said: "I did not dare to do it lightly." (This blow was meant for the monk himself. Pierce his nostrils. A prisoner who is held grows wise. Already two layers of case.) Tou said: "Though Xuefeng and I were born on the same branch, he does not die on the same branch with me." (A net spread across the sky and the earth.) "If you want to know the last word, it is just this." (He has deceived a whole boatload of people. I do not believe it. I almost cannot explain it.)

大凡扶竪宗教。須是辨箇當機。知進退是非。明殺活擒縱。若忽眼目迷黎麻羅。到處逢問便問。逢答便答。殊不知鼻孔在別人手裡。只如雪峰巖頭。同參德山。此僧參雪峰。見解只到恁麼處。及乎見巖頭。亦不曾成得一事。虛煩他二老宿。一問一答。一擒一縱。直至如今。天下人成節角誵訛。分疎不下。且道節角誵訛。在什麼處。雪峰雖遍歷諸方。末後於鰲山店。巖頭因而激之。方得勦絕大徹。巖頭後值沙汰。於湖邊作渡子。兩岸各懸一板。有人過敲板一下。頭雲。爾過那邊。遂從蘆葦間。舞棹而出。雪峰歸嶺南住庵。這僧亦是久參底人。雪峰見來。以手托庵門。放身出雲。是什麼。如今有底。恁麼問著。便去他語下咬嚼。這僧亦怪。也只向他道是什麼。峰低頭歸庵。往往喚作無語會去也。這僧便摸索不著。有底道。雪峰被這僧一問直得。無語歸庵。殊不知雪峰意有毒害處。雪峰雖得便宜。爭奈藏身露影。這僧後辭雪峰。持此公案。令巖頭判。既到彼。巖頭問。什麼處來。僧雲。嶺南來。頭雲。曾到雪峰麼。若要見雪峰。只此一問。也好急著眼看。僧雲。曾到。頭雲。有何言句。此語亦不空過。這僧不曉。只管逐他語脈轉。頭雲。他道什麼。僧雲。他低頭無語歸庵。這僧殊不知。巖頭著草鞋。在他肚皮裡行。幾回了也。巖頭雲。噫我當初悔不向他道末後句。若向他道。天下人不奈雪老何。巖頭也是扶強不扶弱。這僧依舊黑漫漫地。不分緇素。懷一肚皮疑。真箇道。雪峰不會。至夏末。再舉前話。請益巖頭。頭雲。何不早問。這老漢。計較生也。僧雲。未敢容易。頭雲。雪峰雖與我同條生。不與我同條死。要識末後句。只這是巖頭太殺不惜眉毛。諸人畢竟作麼生會。雪峰在德山會下作飯頭。一日齋晚。德山托缽下至法堂。峰雲。鐘未鳴鼓未響。這老漢。托缽向什麼處去。山無語低頭歸方丈。雪峰舉似巖頭。

In general, to uphold and establish the teaching you must discern the right moment, know when to advance or retreat and what is right or wrong, and be clear on killing and giving life, seizing and releasing. If your eyes become blurred and confused, then wherever you meet a question you ask a question and wherever you meet an answer you answer, not knowing that your nostrils are in someone else's hand. Take Xuefeng and Yantou, who studied together under Deshan. This monk studied with Xuefeng, and his understanding reached only this point. When he saw Yantou, he accomplished nothing either, and the two old masters troubled themselves in vain with one question and one answer, one seizure and one release, so that to this day people everywhere have confused the points and joints and cannot explain them. Tell me, where do the confused points and joints lie? Though Xuefeng went through all the places, in the end, at the Ao Mountain inn, Yantou stirred him up, and only then did he attain the great and complete awakening. Later Yantou, when caught in the purge, worked as a ferryman at the lake, with a board hung on each bank; when someone crossed he struck the board once. Tou would say: "You cross to that side," and then would come out from among the reeds, rowing with the oar. When Xuefeng returned to his hermitage south of the ridge, this monk was also a long-time student. Xuefeng saw him coming, pushed open the hermitage door with his hand, and threw his body out, saying: "What is it?" Now, when some people are asked this way, they chew on his words. This monk was also strange: he only said to him, "What is it?" Feng lowered his head and returned to the hermitage. People often call this 'having no words to say,' and the monk could not find his way. Some say: "Xuefeng, asked by this monk, was left without words and returned to his hermitage." They do not know that there was a poisonous intention in Xuefeng's meaning. Though Xuefeng gained the advantage, he could not help hiding his body but showing his shadow. This monk later took leave of Xuefeng and, carrying this case, had Yantou judge it. When he arrived there, Yantou asked: "Where are you from?" The monk said: "From south of the ridge." Tou said: "Did you ever go to Xuefeng?" If you want to see Xuefeng, it is this single question; you should look at it with sharp eyes. The monk said: "I did." Tou said: "What words did he have?" These words are not spoken in vain either, but the monk did not understand and just followed his train of speech. Tou said: "What did he say?" The monk said: "He lowered his head and returned to the hermitage without a word." The monk did not know that Yantou in straw sandals had walked inside his belly several times already. Yantou said: "Ah, I regret that at the beginning I did not tell him the last word. If I had told him, no one in the world could have done anything about Old Xue." Yantou too supported the strong and not the weak. The monk was still in darkness, unable to tell black from white, and carried a belly full of doubt, truly thinking that Xuefeng did not understand. At the end of summer he again raised the earlier matter and asked Yantou for instruction. Tou said: "Why did you not ask earlier?" This old man had already begun to calculate. The monk said: "I did not dare to do it lightly." Tou said: "Though Xuefeng and I were born on the same branch, he does not die on the same branch with me. If you want to know the last word, it is just this." Yantou was too careless with his eyebrows. After all, how do all of you understand it? When Xuefeng was cook in Deshan's assembly, one day when the midday meal was late, Deshan came down to the Dharma hall carrying his bowl. Feng said: "The bell has not rung and the drum has not sounded. Where is this old man going with his bowl?" Shan said nothing, lowered his head and returned to his abbot's room. Xuefeng told it to Yantou.

頭雲。大小德山。不會末後句。山聞令侍者喚至方丈問雲。汝不肯老僧那頭密啟其語。山至來日上堂。與尋常不同。頭於僧堂前。撫掌大笑雲。且喜老漢會末後句。他後天下人。不奈他何。雖然如是。只得三年。此公案中。如雪峰見德山無語。將謂得便宜。殊不知著賊了也。蓋為他曾著賊來。後來亦解做賊。所以古人道。末後一句。始到牢關。有者道。巖頭勝雪峰。則錯會了也。巖頭常用此機示眾雲。明眼漢沒窠臼。卻物為上。逐物為下。這末後句。設使親見祖師來。也理會不得。德山齋晚。老子自捧缽下法堂去。巖頭道。大小德山。未會末後句在。雪竇拈雲。曾聞說箇獨眼龍。元來只具一隻眼。殊不知。德山是箇無齒大蟲。若不是巖頭識破。爭知得昨日與今日不同。諸人要會末後句麼。只許老胡知。不許老胡會。自古及今。公案萬別千差。如荊棘林相似。爾若透得去。天下人不奈何。三世諸佛。立在下風。爾若透不得。巖頭道。雪峰雖與我同條生。不與我同條死。只這一句自然有出身處。雪竇頌雲。

(Yuanwu continues:) Tou said: "Great Deshan though he is, he does not understand the last word." Shan heard of it and ordered his attendant to call Tou to the abbot's room and asked: "Do you not approve of this old monk?" Tou secretly explained his words. The next day, when Shan went up to the hall, it was different from usual. Tou stood before the monks' hall, clapped his hands and laughed greatly, saying: "I am glad that the old man understands the last word. After this no one in the world can do anything about him. Even so, he has only three years." In this case, when Xuefeng saw Deshan without a word, he thought he had gained the advantage, not knowing that he had been robbed. It was because he himself had once been robbed that later he understood how to rob. So the ancients said: the last word is where one first reaches the strong barrier. Some say Yantou was better than Xuefeng, but that is a mistaken understanding. Yantou constantly used this device to instruct the assembly, saying: "A clear-eyed man has no fixed nest; to cast off things is best and to chase after things is worst." As for this last word, even if one were to meet the patriarch himself, one could not make sense of it. When Deshan, late for the meal, picked up his own bowl and went down from the Dharma hall, Yantou said: "Great Deshan though he is, he does not yet understand the last word." Xuedou took this up and said: "I once heard of a one-eyed dragon; it turns out he had only one eye. He does not know that Deshan is a toothless tiger. If Yantou had not seen through him, how could one know that yesterday was different from today?" Do you want to understand the last word? It is permitted for the old barbarian to know it, but not permitted for him to understand it. From ancient times to now, the cases differ in ten thousand ways, like a forest of brambles. If you can pass through, no one in the world can do anything to you, and the buddhas of the three times stand downwind. If you cannot pass through, Yantou said: "Xuefeng and I were born on the same branch, but he does not die on the same branch with me." With this one phrase you will naturally find a way out. Xuedou's verse says:

末後句(已在言前。將謂真箇。覷著則瞎)為君說(舌頭落也。說不著。有頭無尾有尾無頭)

The last word (already before the words. You think it is real; look at it and you are blind) I tell to you (the tongue falls out, it cannot be spoken. A head without a tail, a tail without a head).

明暗雙雙底時節(葛藤老漢。如牛無角似虎有角。彼此是恁麼)

At the moment when light and dark are both together (an old fellow of tangled vines. Like an ox without horns, like a tiger with horns. Both of them are like this)

同條生也共相知(是何種族。彼此沒交涉。君向瀟湘我向秦)不同條死還殊絕(拄杖子在我手裡。爭怪得山僧。爾鼻孔為什麼在別人手裡)

Born on the same branch, we also know one another (what clan is this? They have nothing to do with each other. You go to Xiao and Xiang, I go to Qin) but not dying on the same branch is still extraordinary (the staff is in my hand; why blame this mountain monk? Why are your nostrils in someone else's hand?)

還殊絕(還要吃棒麼。有什麼摸索處)

Still extraordinary (do you still want a beating? What is there to grope for?)

黃頭碧眼須甄別(盡大地人亡鋒結舌。我也恁麼。他人卻不恁麼。只許老胡知。不許老胡會)

Yellow head and green eyes must be told apart (all the people on earth are dumb and tongue-tied. I too am so; others are not so. Only the old barbarian is permitted to know, not permitted to understand)

南北東西歸去來(收。腳跟下。猶帶五色線在。乞爾一條拄杖子)

North, south, east, west, return and go (gather in. Under your heels there still hangs a five-colored thread. I beg you for a staff)

夜深同看千巖雪(猶較半月程。從他大地雪漫漫。填溝塞壑無人會。也只是箇瞎漢。還識得末後句麼。便打)

Deep at night, together we watch the snow on a thousand cliffs (still half a month's journey away. Let the snow cover the whole earth; filling gullies and ravines, no one understands. This is just a blind fellow. Do you know the last word? Strike!)

末後句為君說。雪竇頌此末後句。他意極有落草相為。頌則殺頌。只頌毛彩些子。若要透見也未在。更敢開大口便道。明暗雙雙底時節。與爾開一綫路。亦與爾一句打殺了也。末後更與爾註解。只如招慶一日問羅山雲。巖頭道。恁麼恁麼不恁麼不恁麼。意旨如何。羅山召雲。大師。師應諾。山雲。雙明亦雙暗。慶禮謝而去。三日後又問。前日蒙和尚垂慈。只是看不破。山雲。盡情向爾道了也。慶雲。和尚是把火行。山雲。若恁麼據大師疑處問將來。慶雲。如何是雙明亦雙暗。山雲。同生亦同死。慶當時禮謝而去。後有僧問招慶。同生亦同死時如何。慶雲。合取狗口。僧雲。大師收取口吃飯。其僧卻來問羅山雲。同生不同死時如何。山雲。如牛無角。僧雲。同生亦同死時如何。山雲。如虎戴角。末後句。正是這箇道理。羅山會下有僧。便用這箇意。致問招慶。慶雲。彼此皆知。何故我若東勝身洲道一句。西瞿耶尼洲也知。天上道一句。人間也知。心心相知。眼眼相照。同條生也則猶易見。不同條死也還殊絕。釋迦達磨也摸索不著。南北東西歸去來。有些子好境界。夜深同看千巖雪。且道是雙明雙暗。是同條生是同條死。具眼衲僧試甄別看。

'The last word I tell to you.' Xuedou's verse on this last word has a meaning of great compassion in going down into the weeds. The verse is a killing verse, only praising a little of the colors and plumage; if you want to see through it, it is not yet there. He further dares to open his big mouth and say: 'At the moment when light and dark are both together,' he opens a thread of a road for you and also strikes you dead with one phrase, and finally adds commentary for you. Take the time when Zhaoqing one day asked Luoshan: "Yantou said, 'Thus, thus; not thus, not thus.' What is the meaning?" Luoshan called: "Master!" The master answered. Shan said: "Both light and both dark." Qing bowed in thanks and left. Three days later he asked again: "The other day I received the Master's compassion, but I just cannot see through it." Shan said: "I have told you everything." Qing said: "You carry a torch as you walk." Shan said: "If it is like this, ask me about where you have doubts." Qing said: "What is 'both light and both dark'?" Shan said: "Born together and dying together." Qing bowed in thanks and left. Later a monk asked Zhaoqing: "What about when born together and dying together?" Qing said: "Shut your dog's mouth." The monk said: "The master should shut his mouth and eat." That monk then came and asked Luoshan: "What about born together but not dying together?" Shan said: "Like an ox without horns." The monk said: "What about born together and dying together?" Shan said: "Like a tiger with horns." The last word is exactly this principle. A monk in Luoshan's assembly used this meaning in asking Zhaoqing, and Qing said: "We both know it." Why so? If I speak one phrase in the eastern continent of Purvavideha, the western continent of Godaniya knows it; if I speak one phrase in the heavens, the human world knows it. Heart knows heart and eyes illumine eyes. Being born on the same branch is still easy to see, but not dying on the same branch is still extraordinary; even Shakyamuni and Bodhidharma cannot grope for it. 'North, south, east, west, return and go' has a bit of a fine realm. 'Deep at night, together we watch the snow on a thousand cliffs.' Tell me, is it both light and both dark, born on the same branch, or dying on the same branch? You monks with eyes, try telling them apart.

【五二】舉。僧問趙州。久響趙州石橋。到來只見略彴(也有人來捋虎鬚。也是衲僧本分事)州雲。汝只見略彴。且不見石橋(慣得其便。這老漢賣身去也)僧雲。如何是石橋(上釣來也。果然)州雲。渡驢渡馬(一網打就。直得盡大地人無出氣處。一死更不再活)彴(實若切)。

[Case 52] Cited: A monk asked Zhaozhou: "I have long heard of Zhaozhou's stone bridge, but on arriving I see only a log bridge." (There are people who come to stroke the tiger's whiskers. It is also an ordinary matter for a monk.) Zhou said: "You see only the log bridge and do not see the stone bridge." (He has got used to the advantage. This old man has sold himself.) The monk said: "What is the stone bridge?" (He has taken the hook. Just as expected.) Zhou said: "It carries donkeys across and carries horses across." (Caught in one net. The whole earth has nowhere to let out its breath. Dead once, never to live again.) 'Zhuo' is pronounced like 'shi' plus 'ruo' cut together.

趙州有石橋。蓋李膺造也。至今天下有名。略彴者。即是獨木橋也。其僧故意減他威光問他道。久響趙州石橋。到來只見略彴。趙州便道。汝只見略彴。且不見石橋。據他問處。也只是平常說話相似。趙州用去釣他。這僧果然上鉤。隨後便問。如何是石橋。州雲。渡驢渡馬。不妨言中自有出身處。趙州不似臨濟德山。行棒行喝。他只以言句殺活。這公案好好看來。只是尋常鬪機鋒相似。雖然如是。也不妨難湊泊。一日與首座看石橋。州乃問首座。是什麼人造。座雲。李膺造。州雲。造時向什麼處下手。座無對。州雲。尋常說石橋。問著下手處也不知。又一日州掃地次。僧問。和尚是善知識。為什麼有塵。州雲。外來底。又問。清淨伽藍。為什麼有塵。州雲。又有一點也。又僧問。如何是道。州雲。牆外底。僧雲。不問這箇道。問大道。州雲。大道透長安。趙州偏用此機。他到平實安穩處。為人更不傷鋒犯手。自然孤峻。用得此機甚妙。雪竇頌雲。

Zhaozhou has a stone bridge, built by Li Ying, and famous in all the world to this day. The 'log bridge' is a single-log bridge. The monk deliberately belittled its prestige and asked: "I have long heard of Zhaozhou's stone bridge, but on arriving I see only a log bridge." Zhaozhou said: "You see only the log bridge and do not see the stone bridge." As to his question, it seems only like ordinary talk; Zhaozhou used it to fish for him, and this monk indeed took the hook. He then asked: "What is the stone bridge?" Zhou said: "It carries donkeys across and carries horses across." It is no hindrance that within his words there is a way out. Zhaozhou was not like Linji and Deshan, using blows and shouts; he killed and gave life only with words. If you look carefully at this case, it seems only like ordinary contests of sharp words. Even so, it is no hindrance that it is hard to get hold of. One day he went with the head monk to look at the stone bridge. Zhou asked the head monk: "Who built it?" The monk said: "Li Ying built it." Zhou said: "When he built it, where did he start?" The monk had no reply. Zhou said: "You talk of the stone bridge all the time, but when asked where he started you do not know." Another day, when Zhou was sweeping the ground, a monk asked: "The Master is a good teacher; why is there dust?" Zhou said: "It came from outside." Again he asked: "This is a pure monastery; why is there dust?" Zhou said: "Here is another speck." Again a monk asked: "What is the Way?" Zhou said: "It is outside the wall." The monk said: "I am not asking about that Way; I am asking about the Great Way." Zhou said: "The Great Way leads through to Chang'an." Zhaozhou used this device in particular. When he reached the plain and steady place, he did not harm the edge or offend the hand in dealing with people, and was naturally lofty and stern. He used this device most marvelously. Xuedou's verse says:

孤危不立道方高(須是到這田地始得。言猶在耳。還他本分草料)入海還須釣巨鼇(坐斷要津不通凡聖。蝦蜆螺蚌不足問。大丈夫漢。不可兩兩三三)

Standing alone on a perilous height without establishing it, the Way is highest (only when you reach this field is it right. The words are still in your ears. Give him his proper fodder) To enter the sea you must fish for the giant turtle (sitting on the key crossing, letting neither the common nor the holy pass; shrimp, clams, snails and mussels are not worth asking. A great man cannot go about in twos and threes)

堪笑同時灌溪老(也有恁麼人曾恁麼來。也有恁麼用機關底手腳)

How laughable the old man of Guanxi in the same period (there are also such people who have come in this way; there are also such hands and feet that use devices)

解雲劈箭亦徒勞(猶較半月程。似則似是則未是)

He could say 'splitting an arrow' but it too is in vain (still half a month's journey away. Like it indeed, but being it, not yet)

孤危不立道方高。雪竇頌趙州尋常為人處。不立玄妙。不立孤危。不似諸方道打破虛空。擊碎須彌。海底生塵。須彌鼓浪。方稱他祖師之道。所以雪竇道。孤危不立道方高。壁立萬仞。顯佛法奇特靈驗。雖然孤危峭峻。不如不立孤危。但平常自然轉轆轆地。不立而自立。不高而自高。機出孤危方見玄妙。所以雪竇雲。入海還須釣巨鼇。看他具眼宗師等閑垂一語。用一機不釣鰕蜆螺蚌。直釣巨鼇。也不妨是作家。此一句用顯前面公案。堪笑同時灌溪老。不見僧問灌溪。久響灌溪。及乎到來。只見箇漚麻池。溪雲。汝只見漚麻池。且不見灌溪。僧雲。如何是灌溪。溪雲。劈箭急。又僧問黃龍。久響黃龍。及乎到來。只見箇赤斑蛇。龍雲。子只見赤斑蛇。且不見黃龍。僧雲。如何是黃龍。龍雲。拕拕地。僧雲。忽遇金翅鳥來時如何。龍雲。性命難存。僧雲。恁麼則遭他食噉去也。龍雲。謝子供養。此總是立孤危。是則也是不免費力。終不如趙州尋常用底。所以雪竇道。解雲劈箭亦徒勞。只如灌溪黃龍即且致。趙州雲。波驢渡馬。又作麼生會。試辨看。

'Standing alone on a perilous height without establishing it, the Way is highest.' Xuedou praises Zhaozhou's ordinary way of dealing with people: he did not establish the mysterious and wondrous, nor establish a perilous height. He was unlike other places, which say 'smash space, shatter Mount Sumeru, raise dust at the bottom of the sea, make Sumeru stir up waves,' and only then call it the Way of the patriarchs. So Xuedou says: 'Standing alone on a perilous height without establishing it, the Way is highest.' A wall standing ten thousand fathoms shows the Buddha Dharma's extraordinary efficacy. Though it is perilous and steep, it is not as good as not establishing a perilous height, simply being ordinary and natural, going round and round, standing without being established, and high without being made high. When the device emerges from a perilous height, only then is the mystery seen. So Xuedou says: 'To enter the sea you must fish for the giant turtle.' See how a master with eyes, casually dropping one word and using one device, does not fish for shrimp, clams, snails and mussels but fishes for the giant turtle; he is certainly a master. This line serves to show up the previous case. 'How laughable the old man of Guanxi in the same period.' A monk asked Guanxi: "I have long heard of Guanxi, but on arriving I see only a hemp-soaking pond." Xi said: "You see only the hemp-soaking pond and do not see Guanxi." The monk said: "What is Guanxi?" Xi said: "An arrow splitting, swift." Again a monk asked Huanglong: "I have long heard of Huanglong, but on arriving I see only a red-spotted snake." Long said: "You see only the red-spotted snake and do not see Huanglong." The monk said: "What is Huanglong?" Long said: "Trailing along on the ground." The monk said: "What if a golden-winged garuda comes?" Long said: "Life is hard to keep." The monk said: "Then he will be eaten." Long said: "Thank you for the offering." These are all establishing a perilous height. It is so, but they cannot avoid wasting effort and are never as good as Zhaozhou's ordinary use. So Xuedou says: 'He could say splitting an arrow but it too is in vain.' Leave aside Guanxi and Huanglong for now; Zhaozhou said, 'It carries donkeys across and carries horses across' (the original reads 'bo lü', where 'bo' is an error for 'du'). How do you understand that? Try to discern it.

垂示雲。遍界不藏。全機獨露。觸途無滯。著著有出身之機。句下無私。頭頭有殺人之意。且道古人。畢竟向什麼處休歇。試舉看。

Introduction: Nothing is hidden throughout the whole world; the whole device is bare and alone. Touching any path, there is no obstruction; every move has a device for getting free. Under the words there is no private bias; every item has an intention to kill. Tell me, where do the ancients finally rest? Try citing it.

【五三】舉。馬大師與百丈行次。見野鴨子飛過(兩箇落草漢草裡輥。驀顧作什麼)大師雲。是什麼(和尚合知。這老漢鼻孔也不知)丈雲。野鴨子(鼻孔已在別人手裡。只管供欵。第二杓惡水更毒)大師雲。什麼處去也(前箭猶輕後箭深。第二回啗啄。也合自知)丈雲。飛過去也(只管隨他後轉。當面蹉過)大師遂扭百丈鼻頭(父母所生鼻孔卻在別人手裡。捩轉鎗頭。裂轉鼻孔來也)丈作忍痛聲(只在這裡。還喚作野鴨子得麼。還識痛癢麼)大師雲。何曾飛去(莫瞞人好。這老漢元來只在鬼窟裡作活計)。

[Case 53] Cited: Great Master Ma was walking with Baizhang when he saw wild ducks fly past. (Two men fallen into the weeds roll in the weeds. What is the sudden look for?) The Great Master said: "What is it?" (The Master should know. This old man does not even know his nostrils.) Zhang said: "Wild ducks." (His nostrils are already in someone else's hand, and he only keeps confessing. The second ladle of dirty water is more poisonous.) The Great Master said: "Where have they gone?" (The first arrow is light, the second goes deep. A second peck should also be known to himself.) Zhang said: "They flew away." (He only follows after them and turns; he misses it right in front of him.) The Great Master then twisted Baizhang's nose. (The nostrils born from his parents are in someone else's hand. Turning the spear point, he twists the nostrils around.) Zhang made a sound of enduring pain. (Right here. Do you still call it going after wild ducks? Do you know pain and itch?) The Great Master said: "When did they ever fly away?" (Do not deceive people. This old man turns out to be living in the ghost cave.)

正眼觀來卻是百丈具正因。馬大師無風起浪。諸人要與佛祖為師。參取百丈。要自救不了。參取馬祖大師。看他古人二六時中。未甞不在箇裡。百丈丱歲離塵。三學該練。屬大寂闡化南昌。乃傾心依附。二十年為侍者。及至再參。於喝下方始大悟。而今有者道。本無悟處。作箇悟門建立此事。若恁麼見解。如獅子身中蟲。自食獅子肉不見古人道。源不深者流不長。智不大者見不遠。若用作建立會。佛法豈到如今。看他馬大師與百丈行次。見野鴨子飛過。大師豈不知是野鴨子。為什麼卻恁麼問。且道他意落在什麼處。百丈只管隨他後走。馬祖遂扭他鼻孔。丈作忍痛聲馬祖雲。何曾飛去百丈便省。而今有底錯會。才問著便作忍痛聲。且喜跳不出。宗師家為人須為教徹。見他不會。不免傷鋒犯手。只要教他明此事。所以道。會則途中受用。不會則世諦流佈。馬祖當時若不扭住。只成世諦流佈。也須是逢境遇緣。宛轉教歸自己。十二時中。無空缺處。謂之性地明白。若只依草附木。認箇驢前馬後。有何用處。看他馬祖百丈恁麼用。雖似昭昭靈靈。卻不住在昭昭靈靈處。百丈作忍痛聲。若恁麼見去。遍界不藏頭頭成現。所以道。一處透千處萬處一時透。馬祖次日陞堂眾才集。百丈出卷卻拜蓆。馬祖便下座。歸方丈次問百丈。我適來上堂。未曾說法。爾為什麼。便卷卻蓆丈雲。昨日被和尚扭得鼻孔痛。祖雲。爾昨日向甚處留心。丈雲。今日鼻頭又不痛也。祖雲。爾深知今日事。丈乃作禮。卻歸侍者寮哭。同事侍者問雲。爾哭作什麼。丈雲。爾去問取和尚。侍者遂去問馬祖。祖雲。爾去問取他看。侍者卻歸寮問百丈。丈卻呵呵大笑。侍者雲。爾適來哭。而今為什麼卻笑。丈雲。我適來哭。如今卻笑。看他悟後。阿轆轆地。羅籠不住。自然玲瓏。雪竇頌雲。

Looking with the right eye, it is Baizhang who has the right cause and Great Master Ma who stirs up waves without wind. If you want to be a teacher of buddhas and patriarchs, study Baizhang. If you cannot save yourself, study Great Master Ma. See how the ancients, in all twelve periods of the day, were never apart from this. Baizhang left the dust as a youth with his hair in two tufts and thoroughly trained in the three studies. When Dajì (Mazu) spread the teaching in Nanchang, he devoted himself and attached himself to him, serving as attendant for twenty years. When he came to study again, he was greatly awakened only under a shout. Now some say there is originally no place of awakening, and make an entrance of awakening to establish this matter. Such a view is like the worm inside the lion's body eating the lion's flesh. Have you not seen what the ancients said: 'If the source is not deep, the stream is not long; if wisdom is not great, vision is not far'? If one used it to establish an understanding, how could the Buddha Dharma have reached today? See how, when Great Master Ma was walking with Baizhang and saw wild ducks fly past, would the Great Master not know they were wild ducks? Why then ask this way? Tell me, where does his meaning fall? Baizhang just followed behind him; Mazu then twisted his nostrils and Zhang made a sound of enduring pain. Mazu said: "When did they ever fly away?" Baizhang awakened at once. Now some mistakenly understand this and, as soon as asked, make a sound of enduring pain, and are glad that they cannot jump out of it. A master dealing with people must teach them thoroughly. Seeing that he did not understand, he could not avoid harming the edge and offending the hand; he only wanted to make him understand this matter. So it is said: if one understands, one benefits on the road; if one does not, it spreads as worldly truth. Had Mazu not twisted him then, it would have become only worldly truth. One must meet the situation and respond to circumstances, turning it round to return to oneself, with no gap in the twelve periods of the day. This is called the ground of nature being clear. If one merely relies on grass and clings to trees, taking a place in front of a donkey or behind a horse, what use is that? See how Mazu and Baizhang used it like this: though it seems bright and spiritual, it does not dwell in the bright and spiritual. Baizhang made a sound of enduring pain; if you see it like this, nothing is hidden throughout the world and every item appears. So it is said: if one place is penetrated, a thousand and ten thousand places are penetrated at once. The next day Mazu went up to the hall, and when the assembly had barely gathered, Baizhang came out and rolled up his mat. Mazu then came down from the seat and returned to the abbot's room, and asked Baizhang: "I have just gone up to the hall and not yet spoken the Dharma; why did you roll up the mat?" Zhang said: "Yesterday the Master twisted my nostrils and it hurt." Mazu said: "Where did you put your mind yesterday?" Zhang said: "Today my nose does not hurt anymore." Mazu said: "You truly understand today's matter." Baizhang bowed, then returned to the attendants' room and wept. A fellow attendant asked: "Why are you weeping?" Zhang said: "Go and ask the Master." The attendant went and asked Mazu. Mazu said: "Go and ask him yourself." The attendant returned to the room and asked Baizhang, and Zhang burst into hearty laughter. The attendant said: "You were just weeping; why are you laughing now?" Zhang said: "I wept just now, and now I laugh." See him after awakening, rolling and free, unable to be contained in a cage, naturally bright and clear. Xuedou's verse says:

野鴨子(成群作隊又有一隻)知何許(用作什麼。如麻似粟)馬祖見來相共語(打葛藤有什麼了期。說箇什麼。獨有馬祖識箇俊底)

Wild ducks (in groups and flocks, and there is one more) where do they come from? (What use are they? Like hemp and millet, countless) Mazu saw them and spoke with him (what end is there to tangled talk? What is he saying? Only Mazu recognizes the outstanding one)

話盡山雲海月情(東家杓柄長。西家杓柄短。知他打葛藤多少)

Talk exhausted the feelings of mountain clouds and sea moon (the east family's ladle handle is long, the west family's ladle handle is short. Who knows how much tangled talk there is)

依前不會還飛去(㘞。莫道他不會言。飛過什麼處去)

Still not understanding, he flies away again (Ha! Do not say he does not understand words; where did he fly to?)

欲飛去(鼻孔在別人手裡。已是與他下注腳了也)

He wanted to fly away (his nostrils are in someone else's hand; already a footnote has been added to him)

卻把住(老婆心切。更道什麼)道道(什麼道。不可也教山僧道。不可作野鴨子叫。蒼天蒼天。腳跟下好與三十棒。不知向什麼處去)

But was held fast (grandmotherly heart so earnest; what more is there to say?) Speak, speak! (What speak? Do not make this mountain monk speak. Do not cry like a wild duck. Heavens, heavens! Under your heels, thirty blows are well deserved. Do not know where you are going)

雪竇劈頭便頌道。野鴨子知何許。且道有多少。馬祖見來相共語。此頌馬祖問百丈雲。是什麼。丈雲。野鴨子。語盡山雲海月情。頌再問百丈什麼處去。馬大師為他意旨自然脫體。百丈依前不會。卻道飛過去也。兩重蹉過欲飛去。卻把住。雪竇據欵結案。又云。道道。此是雪竇轉身處。且道。作麼生道。若作忍痛聲則錯。若不作忍痛聲。又作麼生會。雪竇雖然頌得甚妙。爭奈也跳不出。

Xuedou praises it right from the start, saying: 'Wild ducks, where do they come from?' Tell me, how many are there? 'Mazu saw them and spoke with him.' This verse is about Mazu asking Baizhang "What is it?" and Zhang answering "Wild ducks." 'Talk exhausted the feelings of mountain clouds and sea moon.' The verse again asks Baizhang where they went; because Great Master Ma's meaning was naturally free of attachment, Baizhang still did not understand and said "They flew away," missing it twice. 'He wanted to fly away, but was held fast.' Xuedou concludes the case on the confession. Then he says: 'Speak, speak!' This is where Xuedou turns his body. Tell me, how should one speak? If one makes a sound of enduring pain, that is wrong. If one does not make a sound of enduring pain, how does one understand it? Though Xuedou has praised it most marvelously, he too cannot jump out of it.

垂示雲。透出生死。撥轉機關。等閑截鐵斬釘。隨處蓋天蓋地。且道是什麼人行履處。試舉看。

Introduction: Pass beyond birth and death, and turn the working mechanism. Cut iron and sever nails with ease; everywhere cover heaven and cover earth. Tell me, whose walking is this? Try citing it.

【五四】舉。雲門問僧近離甚處(不可也道西禪。探竿影草。不可道東西南北)僧雲。西禪(果然。可殺實頭。當時好與本分草料)門雲。西禪近日有何言句(欲舉恐驚和尚。深辨來風。也似和尚相似寐語)僧展兩手(敗闕了也。勾賊破家。不妨令人疑著)門打一掌(據令而行。好打。快便難逢)僧雲。某甲話在(爾待要翻欵那。卻似有攙旗奪鼓底手腳)門卻展兩手(嶮駕與青龍不解騎)僧無語(可惜)門便打(不可放過。此棒合是雲門吃。何故。當斷不斷返招其亂。闍黎合吃多少。放過一著。若不放過合作麼生)。

[Case 54] Cited: Yunmen asked a monk: "Where have you come from recently?" (Do not say Xichan. Probing with a pole, shadowing the grass. Do not say east, west, south or north.) The monk said: "Xichan." (Just so. A solid fellow, killed. He should be given his proper fodder.) Men said: "What words has Xichan had recently?" (If I cite it I fear I will startle the Master. Closely discerning the wind that comes, he also seems to talk in his sleep like the Master.) The monk spread out both hands. (A weak point. Leading a thief to wreck the house. No wonder it makes people suspect.) Men struck him once with the palm. (Acting on the command. Good blow. A swift one is hard to meet.) The monk said: "My words are still here." (Do you want to reverse the confession? It seems you have the hands and feet to snatch the flag and seize the drum.) Men in turn spread out both hands. (Dangerous: harnessed to a blue dragon without knowing how to ride.) The monk had nothing to say. (A pity.) Men then struck him. (Cannot be let pass. This blow should be Yunmen's to eat. Why? When he should cut and does not cut, he brings on disorder. How many blows does the student deserve? What if he lets one move pass; what if he does not?)

雲門問這僧。近離甚處。僧雲。西禪。這箇是當面話。如閃電相似。門雲。近日有何言句。也只是平常說話。這僧也不妨是箇作家。卻倒去驗雲門。便展兩手。若是尋常人遭此一驗。便見手忙腳亂。他雲門有石火電光之機。便打一掌。僧雲。打即故是。爭奈某甲話在。這僧有轉身處。所以雲門放開。卻展兩手。其僧無語。門便打。看他雲門自是作家。行一步知一步落處。會瞻前亦解顧後。不失蹤由。這僧只解瞻前不能顧後。頌雲。

Yunmen asked this monk: "Where have you come from recently?" The monk said: "Xichan." This is talk face to face, like lightning. Men said: "What words has he had recently?" This is only ordinary talk. The monk was certainly a master, and he turned and tested Yunmen by spreading out both hands. If an ordinary person suffered this test, he would be flustered and confused; but Yunmen had the device of a spark from flint and a flash of lightning, and struck him once with the palm. The monk said: "Striking is right, but my words are still here." This monk had a way of turning his body, so Yunmen let it go and in turn spread out both hands. The monk had nothing to say, and Men struck him. See how Yunmen is truly a master who knows where each step lands and looks ahead and also looks behind, not losing the track. This monk could only look ahead and could not look behind. The verse says:

虎頭虎尾一時收(殺人刀活人劍。須是這僧始得。千兵易得一將難求)凜凜威風四百州(坐斷天下人舌頭。蓋天蓋地)

Tiger's head and tiger's tail are gathered in at once (a sword that kills, a sword that gives life; only this monk will do. A thousand soldiers are easy to get, one general is hard to find) Awe-inspiring majesty over the four hundred provinces (sitting on and cutting off everyone's tongue, covering heaven and covering earth)

卻問不知何太嶮(不可盲枷瞎棒。雪竇元來未知在。闍黎相次著也)

Yet he asks, not knowing why it is so perilous (do not use blind cangue and blind staff. Xuedou, it turns out, does not yet know; the student will be caught soon)

師雲。放過一著(若不放過又作麼生。盡天下人一時落節。擊禪床一下)

The Master said: "Let one move pass." (If he did not let it pass, what then? All the world would at once lose their footing. He struck the meditation seat once.)

雪竇頌得此話極易會。大意只頌雲門機鋒。所以道。虎頭虎尾一時收。古人云。據虎頭收虎尾。第一句下明宗旨。雪竇只據欵結案。愛雲門會據虎頭。又能收虎尾。僧展兩手。門便打。是據虎頭。雲門展兩手。僧無語。門又打。是收虎尾。頭尾齊收。眼似流星。自然如擊石火。似閃電光。直得凜凜威風四百州。直得盡大地世界風颯颯地。卻問。不知何太嶮。不妨有嶮處。雪竇雲。放過一著。且道如今不放過時又作麼生。盡大地人。總須吃棒。如今禪和子。總道等他展手時。也還他本分草料。似則也似。是則未是。雲門不可只恁麼教爾休。也須別有事在。

Xuedou's verse on this story is very easy to understand. Its main idea is only to praise Yunmen's sharp wit, so it says: 'Tiger's head and tiger's tail are gathered in at once.' The ancients said: 'Take the tiger's head and gather in the tiger's tail; under the first phrase the main point is made clear.' Xuedou simply concludes the case on the confession. He loves how Yunmen could take the tiger's head and also gather in the tiger's tail. The monk spread out both hands and Men struck him: this is taking the tiger's head. Yunmen spread out both hands and the monk had nothing to say, and Men struck again: this is gathering in the tiger's tail. Head and tail are gathered together, the eyes like shooting stars, naturally like sparks from flint, like a flash of lightning, so that his awe-inspiring majesty fills the four hundred provinces and the whole world is rustling with wind. 'Yet he asks, not knowing why it is so perilous' means there is certainly danger here. Xuedou says: 'Let one move pass.' Tell me, if he does not let it pass now, what then? All the people on earth would have to take a beating. Now Chan students all say: "Wait until he spreads out his hands, and give him his proper fodder." It seems so, but it is not yet so. Yunmen cannot have meant to let you stop merely there; there must be something else.

垂示雲。穩密全真。當頭取證。涉流轉物。直下承當。向擊石火閃電光中。坐斷誵訛。於據虎頭收虎尾處。壁立千仞。則且置。放一線道。還有為人處也無。試舉看。

Introduction: Steady, secret and wholly true, take proof right at the top. Entering the flow and turning things, take it on directly. In the spark of flint and the flash of lightning, sit on and cut off confusion; at the place where you take the tiger's head and gather in the tiger's tail, stand like a wall of a thousand fathoms. Leave that aside for now. If a thread of a way is opened, is there still a way of helping people or not? Try citing it.

【五五】舉。道吾與漸源至一家弔慰。源拍棺雲。生邪死邪(道什麼。好不惺惺。這漢猶在兩頭)吾雲。生也不道。死也不道(龍吟霧起。虎嘯風生。買㡌相頭。老婆心切)源雲。為什麼不道(蹉過了也。果然錯會)吾雲。不道不道(惡水驀頭澆。前箭猶輕後箭深)回至中路(太惺惺)源雲。和尚快與某甲道。若不道。打和尚去也(卻較些子。罕逢穿耳客。多遇刻舟人。似這般不唧𠺕漢。入地獄如箭)吾雲。打即任打。道即不道(再三須重事。就身打劫。這老漢滿身泥水。初心不改)源便打(好打且道。打他作什麼。屈棒元來有人吃在)後道吾遷化。源到石霜舉似前話(知而故犯。不知是不是。是則也大奇)霜雲。生也不道。死也不道(可殺新鮮。這般茶飯卻元來有人吃)源雲。為什麼不道(語雖一般。意無兩種。且道與前來問是同是別)霜雲。不道不道(天上天下。曹溪波浪如相似。無限平人被陸沈)源於言下有省(瞎漢。且莫瞞山僧好)源一日將鍬子。於法堂上。從東過西。從西過東(也是死中得活。好與先師出氣。莫問他。且看這漢一場懡㦬)霜雲。作什麼(隨後婁藪也)源雲。覓先師靈骨(喪車背後懸藥袋。悔不慎當初。爾道什麼)霜雲。洪波浩渺白浪滔天。覓什麼先師靈骨(也須還他作家始得。成群作隊作什麼)雪竇著語云。蒼天蒼天(太遲生。賊過後張弓。好與一坑埋卻)源雲。正好著力(且道落在什麼處。先師曾向爾道什麼。這漢從頭到尾。直至如今。出身不得)太原孚雲。先師靈骨猶在(大眾見麼。閃電相似。是什麼破草鞋。猶較些子)。

[Case 55] Cited: Daowu and Jianyuan went to a house to offer condolences. Yuan tapped the coffin and said: "Alive or dead?" (What is he saying? So unalert. This fellow is still on two sides.) Wu said: "I will not say alive, and I will not say dead." (The dragon sings and the mist rises; the tiger roars and the wind springs up. Buying a hat to measure the head; grandmotherly heart so earnest.) Yuan said: "Why will you not say?" (Missed it. Just as expected, he misunderstands.) Wu said: "I will not say, I will not say." (Dirty water poured over his head. The first arrow is light, the second goes deep.) On the way back, midway (too alert) Yuan said: "Master, quickly tell me. If you will not say, I will strike the Master." (A bit better. Rarely does one meet a man with pierced ears; often one meets those who mark the boat. Such a dull fellow will enter hell as swift as an arrow.) Wu said: "Strike if you like. Say it I will not." (Again and again it must be treated as a weighty matter. Robbing on the spot. This old man is covered in mud and water, his first intention unchanged.) Yuan then struck him. (A good blow; tell me, what for? Someone turns out to be eating the wrongful beating.) Later, after Daowu passed away, Yuan went to Shishuang and told him the earlier matter. (Knowing and doing it anyway. I do not know whether this is right. If it is right, it is very strange.) Shuang said: "I will not say alive, and I will not say dead." (So fresh. Turns out someone eats this kind of meal.) Yuan said: "Why will you not say?" (The words are the same, the meaning is not two kinds. Tell me, is it the same as the earlier question or different?) Shuang said: "I will not say, I will not say." (Above heaven and below heaven; if the waves of Caoxi are alike, countless ordinary people sink on dry land.) Yuan awakened at these words. (Blind fellow. Do not deceive this mountain monk.) One day Yuan took a spade and passed through the Dharma hall from east to west and from west to east. (Gaining life in death. A good way to vent for the late teacher. Do not ask him; just watch this fellow's fit of vexation.) Shuang said: "What are you doing?" (Rummaging after him.) Yuan said: "Looking for the late teacher's spirit bones." (A medicine bag hung behind the funeral cart; regretting not being careful at the start. What are you saying?) Shuang said: "Vast waves, white breakers reaching the sky; what spirit bones of the late teacher are you seeking?" (He has to be given back to a master. What are you doing, in groups and herds?) Xuedou added a word: "Heavens, heavens!" (Too late. Drawing the bow after the thief has passed. Better to bury him in one pit.) Yuan said: "Just right to put in effort." (Tell me, where does it fall? What did the late teacher ever say to you? This fellow from beginning to end, right to now, has not got out.) Taiyuan Fu said: "The late teacher's spirit bones are still here." (Does the assembly see? Like lightning. What worn-out straw sandals! Still somewhat better.)

道吾與漸源。至一家弔慰。源拍棺木雲。生邪死邪。吾曰生也不道。死也不道。若向句下便入得。言下便知歸。只這便是透脫生死底關鍵。其或未然。往往當頭蹉過。看他古人行住坐臥。不妨以此事為念。才至人家弔慰。漸源便拍棺問道吾雲。生邪死邪。道吾不移易一絲毫。對他道。生也不道。死也不道。漸源當面蹉過。逐他語句走更雲。為什麼不道。吾雲。不道不道。吾可謂赤心片片。將錯就錯。源猶自不惺惺。回至中路又云。和尚快與某甲道。若不道。打和尚去也。這漢識什麼好惡。所謂好心不得好報。道吾依舊老婆心切更向他道。打即任打。道即不道。源便打。雖然如是。卻是他贏得一籌。道吾恁麼血滴滴地為他。漸源得恁麼不瞥地。道吾既被他打。遂向漸源雲。汝且去。恐院中知事探得。與爾作禍。密遣漸源出去。道吾忒殺傷慈。源後來至一小院。聞行者誦觀音經云。應以比丘身得度者即現比丘身而為說法。忽然大悟雲。我當時錯怪先師。爭知此事。不在言句上。古人道。沒量大人。被語脈裡轉卻。有底情解道。道吾雲。不道不道。便是道了也。喚作打背翻筋斗。教人摸索不著。若恁麼會。作麼生得平穩去。若腳踏實地。不隔一絲毫。不見七賢女遊屍陀林。遂指屍問雲。屍在這裡。人在什麼處。大姊雲。作麼作麼。一眾齊證無生法忍。且道有幾箇。千箇萬箇。只是一箇。漸源後到石霜。舉前話。石霜依前雲。生也不道。死也不道。源雲。為什麼不道。霜雲。不道不道。他便悟去。一日將鍬子。於法堂上。從東過西。從西過東。意欲呈己見解。霜果問雲。作什麼。源雲。覓先師靈骨。霜便截斷他腳跟雲。我這裡洪波浩渺白浪滔天。覓什麼先師靈骨。他既是覓先師靈骨。石霜為什麼卻恁麼道。到這裡。若於生也不道。死也不道處。言下薦得。方知自始至終全機受用。爾若作道理。擬議尋思。直是難見。

Daowu and Jianyuan went to a house to offer condolences. Yuan tapped the coffin and said: "Alive or dead?" Wu said: "I will not say alive, and I will not say dead." If you can enter right at the phrase and know the return right at the words, this is the key to passing through life and death. If not, you will often miss it right at the start. See how the ancients, walking, standing, sitting and lying, did not neglect keeping this matter in mind. As soon as they arrived at the house to offer condolences, Jianyuan tapped the coffin and asked Daowu: "Alive or dead?" Daowu did not shift a hair's breadth and said to him: "I will not say alive, and I will not say dead." Jianyuan missed it right in front of him, ran after his words, and further said: "Why will you not say?" Wu said: "I will not say, I will not say." Wu could be called all sincerity in every piece, letting the mistake stand as it was. Yuan was still not alert; halfway back he said: "Master, quickly tell me. If you will not say, I will strike the Master." What did this fellow know of good and bad? It is what is called a good heart without a good reward. Daowu, again with a grandmotherly heart, spoke to him: "Strike if you like. Say it I will not." Yuan then struck him. Even so, he gained a point. Daowu was dripping with blood for him in this way, and Jianyuan received it without a blink. Daowu, having been struck by him, said to Jianyuan: "Go away now. I fear the steward of the monastery will find out and make trouble for you." He secretly sent Jianyuan away. Daowu was too full of compassion. Later Yuan came to a small monastery and heard an attendant chanting the Guanyin Sutra: 'Those who should be saved in the body of a monk, he appears in the body of a monk and preaches the Dharma for them.' He suddenly awakened greatly and said: "I wrongly blamed the late teacher at that time. How could I know this matter is not in words and phrases?" The ancients said: 'Great ones beyond measure are turned around inside the thread of words.' Some say with their reasoning: "Daowu's 'I will not say, I will not say' is just saying it," calling it a back somersault that lets people find nothing to grasp. If you understand it like this, how can you ever get to peaceful ground? If you tread on solid ground, without a hair's breadth of separation... Have you not seen the seven worthy women walking in the charnel ground? One of them pointed to a corpse and asked: "The corpse is here; where is the person?" The eldest sister said: "What, what?" and the whole group together realized the acceptance of the non-arising of phenomena. Tell me, how many are there? A thousand, ten thousand, but only one. Jianyuan later came to Shishuang and cited the earlier matter. Shishuang said as before: "I will not say alive, and I will not say dead." Yuan said: "Why will you not say?" Shuang said: "I will not say, I will not say." He awakened. One day, he took a spade and passed through the Dharma hall from east to west and from west to east, wanting to present his own view. Shuang indeed asked: "What are you doing?" Yuan said: "Looking for the late teacher's spirit bones." Shuang then cut off his heels, saying: "Here I have vast waves and white breakers reaching the sky; what spirit bones of the late teacher are you seeking?" Since he was seeking the late teacher's spirit bones, why did Shishuang say this? Here, if you can pick it up right at 'I will not say alive, I will not say dead,' then you will know the whole working from beginning to end. If you make it into reasoning and ponder with deliberation, it is truly hard to see.

漸源雲。正好著力。看他悟後道得自然奇特。道吾一片頂骨如金色。擊時作銅聲。雪竇著語云。蒼天蒼天。其意落在兩邊。太原孚雲。先師靈骨猶在。自然道得穩當。這一落索。一時拈向一邊。且道作麼生是省要處。作麼生是著力處。不見道。一處透千處萬處一時透。若向不道不道處透得去。便乃坐斷天下人舌頭。若透不得。也須是自參自悟。不可容易過日。可惜許時光。雪竇頌雲。

(Yuanwu continues:) Yuan said: "Just right to put in effort." See how after his awakening, what he says is naturally extraordinary. Daowu's piece of skull was golden in color and rang like bronze when struck. Xuedou added a word: "Heavens, heavens!" whose meaning falls on two sides. Taiyuan Fu said: "The late teacher's spirit bones are still here," and naturally spoke steadily. This whole set, put it all to one side. Tell me, what is the essential place, and what is the place to put in effort? Have you not heard it said: if one place is penetrated, a thousand and ten thousand places are penetrated at once? If you can penetrate at 'I will not say, I will not say,' then you sit on and cut off the tongues of everyone in the world. If you cannot penetrate, you must investigate and awaken by yourself; you must not pass the days lightly and waste the time. Xuedou's verse says:

兔馬有角(斬可殺奇特。可殺新鮮)牛羊無角(斬。成什麼模樣。瞞別人即得)

Rabbits and horses have horns (cut! Truly extraordinary, truly fresh) Cattle and sheep have no horns (cut! What shape is this? Deceiving others will do)

絕毫絕氂(天上天下唯我獨尊。爾向什麼處摸索)如山如嶽(在什麼處。平地起波瀾。𡎺著爾鼻孔)

Cut off to a hair and a fraction (above heaven and below heaven, I alone am honored; where will you grope?) Like mountains and like peaks (where? Waves rising on level ground, pounding your nostrils)

黃金靈骨今猶在(截卻舌頭。塞卻咽喉。拈向一邊。只恐無人識得伊)

The golden spirit bones are still here today (cut off the tongue, stop the throat, put it to one side; I only fear no one will recognize it)

白浪滔天何處著(放過一著。腳跟下蹉過。眼裡耳裡著不得)

White breakers reaching the sky, where can they be put? (Letting one move pass; missed under your heels; it cannot be put in the eyes or ears)

無處著(果然。卻較些子果然沒溺深坑)隻履西歸曾失卻(祖禰不了。累及兒孫。打雲。為什麼卻在這裡)

Nowhere to put them (just so. Rather better; indeed not drowned in a deep pit) The single shoe going west was lost long ago (the ancestors were not done, and burdened their descendants. Strike! Why is it here?)

雪竇偏會下注腳。他是雲門下兒孫。凡一句中。具三句底鉗鎚。向難道處道破。向撥不開處撥開。去他緊要處頌出。直道兔馬有角。牛羊無角。且道兔馬為什麼有角。牛羊為什麼卻無角。若透得前話。始知雪竇有為人處。有者錯會道。不道便是道。無句是有句。兔馬無角。卻雲有角。牛羊有角。卻雲無角。且得沒交涉。殊不知。古人千變萬化。現如此神通。只為打破爾這精靈鬼窟。若透得去。不消一箇了字。兔馬有角牛羊無角。絕毫絕氂。如山如嶽。這四句。似摩尼寶珠一顆相似。雪竇渾淪地。吐在爾面前了也。末後皆是據欵結案。黃金靈骨。今猶在。白浪滔天何處著。此頌石霜與大原孚語。為什麼無處著。隻履西歸曾失卻。靈龜曳尾。此是雪竇轉身為人處。古人道。他參活句不參死句。既是失卻。他一火為什麼。卻競頭爭。

Xuedou is especially good at adding footnotes. He is a descendant of Yunmen's line: in every single phrase there are three phrases of pincers and hammer. He says what is hard to say, opens what cannot be opened, and gives the verse at the critical point. He straight out says: 'Rabbits and horses have horns, cattle and sheep have no horns.' Tell me, why do rabbits and horses have horns, and why do cattle and sheep have none? If you can pass through the earlier talk, only then will you know that Xuedou has a way of helping people. Some mistakenly understand it, saying: "Not saying is just saying; no phrase is a phrase. Rabbits and horses have no horns, yet he says they have horns; cattle and sheep have horns, yet he says they have none," and this has nothing to do with it. They do not know that the ancients, in their thousand changes and ten thousand transformations, showed such spiritual powers only to smash this cave of ghosts that is your intelligence. If you can pass through, you will not need even the word 'done.' 'Rabbits and horses have horns, cattle and sheep have no horns; cut off to a hair and a fraction; like mountains and like peaks': these four lines are like a mani jewel, which Xuedou has spat out whole before you. At the end everything concludes the case on the confession. 'The golden spirit bones are still here today; white breakers reaching the sky, where can they be put?' This praises the words of Shishuang and Taiyuan Fu. Why is there nowhere to put them? 'The single shoe going west was lost long ago': the spirit turtle drags its tail. This is where Xuedou turns his body to help others. The ancients said: 'He studies the live phrase and does not study the dead phrase.' Since it was lost, why do that crowd compete over it?

垂示雲。諸佛不曾出世。亦無一法與人。祖師不曾西來。未甞以心傳授。自是時人不了。向外馳求。殊不知自己腳跟下。一段大事因緣。千聖亦摸索不著。只如今見不見聞不聞。說不說知不知。從什麼處得來。若未能洞達。且向葛藤窟裡會取。試舉看。

Introduction: The buddhas never appeared in the world, and there is not a single dharma given to people. The patriarch never came from the west and never transmitted anything with the mind. Only because people of the time do not understand, they run outward seeking, not knowing that under their own heels is a great matter of causes and conditions that a thousand sages cannot find. Right now, seeing without seeing, hearing without hearing, speaking without speaking, knowing without knowing: where does it come from? If you cannot yet penetrate it, for the time being come to understand it in the cave of tangled vines. Try citing it.

【五六】舉。良禪客問欽山。一鏃破三關時如何(嶮不妨奇特。不妨是箇猛將)山雲。放出關中主看(劈面來也。也要大家知。主山高按山低)良雲。恁麼則知過必改(見機而作。已落第二頭)山雲。更待何時(有擒有縱。風行草偃)良雲。好箭放不著所在便出(果然。擬待翻欵那。第二棒打人不痛)山雲。且來闍黎(呼則易遣則難。喚得回頭。堪作什麼)良回首(果然把不住。中也)山把住雲。一鏃破三關即且止。試與欽山發箭看(虎口裡橫身。逆水之波。見義不為無勇也)良擬議(果然摸索不著。打雲。可惜許)山打七棒雲。且聽這漢疑三十年(令合恁麼。有始有終。頭正尾正。這箇棒合是欽山吃)。

[Case 56] Cited: The Chan traveler Liang asked Qinshan: "What about when one arrowhead breaks through three barriers?" (Dangerous but extraordinary. He is certainly a fierce general.) Shan said: "Let the master within the barrier come out and show himself." (Right in the face. He wants everyone to know. The master presses down the high mountain and the low.) Liang said: "In that case I know my fault and will mend it." (Acting on the moment; already fallen to second place.) Shan said: "What are you waiting for?" (There is seizing and releasing; the wind blows and the grass bends.) Liang said: "A good arrow does not land in any place, and goes out." (Just so. Trying to reverse the confession, the second blow does not hurt.) Shan said: "Come here, student." (Easy to call, hard to send away. Calling him back, what is it good for?) Liang turned his head. (Just as expected, he cannot hold it. Hit.) Shan seized him and said: "Leave aside for now the arrow that breaks three barriers. Try shooting an arrow for Qinshan." (Throwing his body across the tiger's mouth, a wave against the current. To see what is right and not do it is lack of courage.) Liang hesitated. (Just as expected, he gropes and finds nothing. Strike! A pity.) Shan struck him seven times, saying: "Let this fellow doubt for thirty years." (The order must be like this. A beginning and an end, head straight and tail straight. This blow should be Qinshan's to eat.)

良禪客也不妨是一員戰將。向欽山手裡。左盤右轉。墜鞭閃𩍐。末後可惜許。弓折箭盡。雖然如是。李將軍自有嘉聲在。不得封侯也是閑。這箇公案。一齣一入。一擒一縱。當機覿面提。覿面當機疾。都不落有無得失。謂之玄機。稍虧些子力量。便有顛蹶。這僧亦是箇英靈底衲子。致箇問端。不妨驚群。欽山是作家宗師。便知他問頭落處。鏃者箭鏃也。一箭射透三關時如何。欽山意道。爾射透得則且置。試放出關中主看。良雲。恁麼則知過必改。也不妨奇特。欽山雲。更待何時。看他恁麼祇對。欽山所問。更無些子空缺處。後頭良禪客卻道。好箭放不著所在。拂袖便出。欽山才見他恁麼道。便喚雲。且來闍黎。良禪客果然把不住。便回首。欽山擒住雲。一鏃破三關則且止。試與欽山發箭看。良擬議。欽山便打七棒。更隨後與他念一道呪雲。且聽這漢疑三十年。如今禪和子盡道。為什麼不打八下。又不打六下。只打七下。不然等他問道試與欽山發箭看。便打。似則也似。是則未是在。這箇公案。須是胸襟裡不懷些子道理計較。超出語言之外。方能有一句下破三關。及有放箭處。若存是之與非。卒摸索不著。當時這僧。若是箇漢。欽山也大嶮。他既不能行此令。不免倒行。且道關中主。畢竟是什麼人。看雪竇頌雲。

The Chan traveler Liang was certainly a fighting general. In Qinshan's hands he turned left and right, dropping the whip and dodging the stirrup, and in the end it was a pity: the bow broken and the arrows used up. Even so, General Li has his good name; not being enfeoffed as a marquis is also a trivial thing. This case, in going out and entering, seizing and releasing, raising it face to face at the moment and quick face to face at the moment, does not fall into being or non-being, gain or loss; it is called the mysterious device. If there is a little shortfall in strength, there will be a stumble. This monk too was a spirited monk, and his question certainly startled the group. Qinshan was a master and knew where the question fell. The arrowhead is the head of an arrow. 'What about when one arrow shoots through three barriers?' Qinshan's meaning is: leave aside whether you can shoot through; try letting out the master within the barrier. Liang said: "In that case I know my fault and will mend it," which is also extraordinary. Shan said: "What are you waiting for?" See how he answered this way: Qinshan's question had not the slightest gap. Afterward the Chan traveler Liang said: "A good arrow does not land in any place," and brushed his sleeves and went out. As soon as Qinshan saw him say this, he called: "Come here, student." Liang indeed could not hold it and turned his head. Qinshan seized him, saying: "Leave aside for now the one arrow that breaks three barriers. Try shooting an arrow for Qinshan." Liang hesitated, and Qinshan struck him seven times, then followed with a spell: "Let this fellow doubt for thirty years." Now Chan students all say: why not eight blows, or six, and only seven? Or else wait until he says 'try shooting an arrow for Qinshan' and then strike. It seems so, but it is not yet so. This case requires a chest holding not a bit of reasoning or calculation, going beyond speech, before one can have a phrase that breaks three barriers and a place to shoot the arrow. If you hold on to right and wrong, in the end you will grope in vain. At that time, if this monk had been a real man, Qinshan too would have been in great danger. Since he could not carry out this order, he could not avoid acting backward. Tell me, who in the end is the master within the barrier? See Xuedou's verse:

與君放出關中主(中也。當頭蹉過。退後退後)放箭之徒莫莽鹵(一死不再活。大誵訛過了)

I let out the master within the barrier for you (hit! Missed right at the start. Back off, back off) You who shoot arrows must not be rash (dead once, never to live again. The great confusion has passed)

取箇眼兮耳必聾(左眼半斤。放過一著。左邊不前右邊不後)

Take one eye and the ear is surely deaf (left eye is half a pound. Letting one move pass. Not advancing on the left, not retreating on the right)

捨箇耳兮目雙瞽(右眼八兩。只得一路。進前則墮坑落壍。退後則猛虎䘖腳)

Give up one ear and both eyes are blind (right eye is eight ounces. Only one road. Going forward you fall into a pit; backing off a fierce tiger bites your foot)

可憐一鏃破三關(全機恁麼來時如何。道什麼。破也。墮也)

Pitiful, the one arrow that breaks three barriers (when the whole device comes like this, what then? What are you saying? Broken. Fallen)

的的分明箭後路(死漢。咄。打雲。還見麼)君不見(癩兒牽伴。打葛藤去也)

The road after the arrow is clear and distinct (dead fellow. Hey. Strike! Do you see?) Have you not seen (a leper leading a companion; off into tangled talk)

玄沙有言兮(那箇不是玄沙)大丈夫先天為心祖(一句截流萬機寢削。鼻孔在我手裡。未有天地世界已前。在什麼處安身立命)

Xuansha had a saying (who is not Xuansha) A great man is the ancestor of the mind before Heaven (one phrase cuts the current and the ten thousand devices are stilled; the nostrils are in my hand. Before there were Heaven, Earth and world, where did you settle your body and establish your life?)

此頌數句。取歸宗頌中語。歸宗昔日。因作此頌。號曰歸宗。宗門中謂之宗旨之說。後來同安聞之雲。良公善能發箭。要且不解中的。有僧便問。如何得中的。安雲。關中主是什麼人。後有僧舉似欽山。山雲。良公若恁麼。也未免得欽山口。雖然如是。同安不是好心。雪竇道。與君放出關中主。開眼也著。閤眼也著。有形無形。盡斬為三段。放箭之徒莫莽鹵。若善能放箭。則不莽鹵。若不善放。則莽鹵可知。取箇眼兮耳必聾。捨箇耳兮目雙瞽。且道取箇眼。為什麼卻耳聾。捨箇耳。為什麼卻雙瞽。此語無取捨。方能透得。若有取捨則難見。可憐一鏃破三關的的分明箭後路。良禪客問。一鏃破三關時如何。欽山雲。放出關中主看。乃至末後同安公案。盡是箭後路。畢竟作麼生。君不見。玄沙有言兮。大丈夫先天為心祖。尋常以心為祖宗極則。這裡為什麼。卻於天地未生已前。猶為此心之祖。若識破這箇時節。方識得關中主。的的分明箭後路。若要中的。箭後分明有路。且道作麼生是箭後路。也須是自著精彩始得。大丈夫先天為心祖。玄沙常以此語示眾。此乃是歸宗有此頌。雪竇誤用為玄沙語。如今參學者。若以此心為祖宗。參到彌勒佛下生。也未會在若。是大丈夫漢心猶是兒孫。天地未分已是第二頭。且道正當恁麼時。作麼生是先天地。

These lines of the verse are taken from Guizong's verse. In former days Guizong made this verse, and it was named after Guizong; in the Chan school it is called the doctrine of the main point. Later Tong'an heard of it and said: "Master Liang is good at shooting arrows, but does not know how to hit the target." A monk then asked: "How does one hit the target?" An said: "Who is the master within the barrier?" Later a monk told this to Qinshan, and Shan said: "If Master Liang is like this, he cannot avoid Qinshan's mouth." Even so, Tong'an did not have a good heart. Xuedou says: 'I let out the master within the barrier for you.' With open eyes you hit it, with closed eyes you hit it; things with form and without form are all cut into three pieces. 'You who shoot arrows must not be rash.' If you are good at shooting arrows, you are not rash; if you are not good at it, you are known to be rash. 'Take one eye and the ear is surely deaf; give up one ear and both eyes are blind.' Tell me, why is the ear deaf if you take an eye? Why are both eyes blind if you give up an ear? Only with these words, with no taking or giving up, can you pass through; if there is taking and giving up, it is hard to see. 'Pitiful, the one arrow that breaks three barriers; the road after the arrow is clear and distinct.' The Chan traveler Liang asked: "What about when one arrowhead breaks through three barriers?" Qinshan said: "Let the master within the barrier come out and show himself." And on to the case of Tong'an at the end: all of it is the road after the arrow. What after all is it? 'Have you not seen Xuansha's saying: a great man is the ancestor of the mind before Heaven?' Ordinarily the mind is taken as the utmost ancestor; why here is it said to be the ancestor of this mind even before Heaven and Earth were born? If you see through this moment, you will know the master within the barrier. 'The road after the arrow is clear and distinct': if you want to hit the target, after the arrow there is clearly a road. Tell me, what is the road after the arrow? You must show your own spirit before you get it. 'A great man is the ancestor of the mind before Heaven': Xuansha often used this phrase to instruct the assembly, but this was originally Guizong's verse, and Xuedou mistakenly took it as Xuansha's words. Now students, if you take this mind as the ancestral source, even if you study until Maitreya Buddha descends to be born you will not yet understand. If a great man, the mind is still a descendant; before Heaven and Earth were divided is already second place. Tell me, at just such a time, what is before Heaven and Earth?

垂示雲。未透得已前。一似銀山鐵壁。及乎透得了。自己元來是鐵壁銀山。或有人問且作麼生。但向他道。若尚箇裡。露得一機。看得一境。坐斷要津不通凡聖。未為分外。苟或未然。看取古人樣子。

Introduction: Before you have penetrated it, it is like a silver mountain and iron wall. When you have penetrated it, you yourself turn out to be the iron wall and silver mountain. If someone asks how it is, just say to him: if in this you reveal one device and see one realm, sitting on the key crossing and letting neither the common nor the holy pass, it is not yet beyond what is ordinary. If not yet so, look at the pattern of the ancients.

【五七】舉。僧問趙州。至道無難唯嫌揀擇。如何是不揀擇(這鐵蒺藜。多少人吞不得。大有人疑著在。滿口含霜)州雲。天上天下唯我獨尊(平地上起骨堆。衲僧鼻孔一時穿卻。金剛鑄鐵券)僧雲。此猶是揀擇(果然隨他轉了也。拶著這老漢)州雲。田厙奴。什麼處是揀擇(山高石裂)僧無語(放爾三十棒。直得目瞪口呿)厙(式夜切音含)。

[Case 57] Cited: A monk asked Zhaozhou: "'The Perfect Way is not difficult, it only dislikes picking and choosing.' What is not picking and choosing?" (This iron caltrop! How many people cannot swallow it. Many are doubting it. A mouth full of frost.) Zhou said: "Above heaven and below heaven, I alone am honored." (Raising a heap of bones on level ground. The nostrils of monks are pierced all at once. A diamond-cast iron certificate.) The monk said: "This is still picking and choosing." (Just as expected, he follows and turns. Pressing this old man.) Zhou said: "You field slave! Where is the picking and choosing?" (The mountain is high and the rocks split.) The monk had nothing to say. (Let him off thirty blows. Eyes wide and mouth agape.) 'She' is pronounced like 'shi' plus 'ye', sound 'han'.

僧問趙州。至道無難唯嫌揀擇。三祖信心銘劈頭便道這兩句。有多少人錯會。何故至道本無難。亦無不難。只是唯嫌揀擇。若恁麼會。一萬年也未夢見在。趙州常以此語問人。這僧將此語。倒去問他。若向語上覓。此僧卻驚天動地。若不在語句上。又且如何更參三十年。這箇些子關捩子。須是轉得始解。捋虎鬚也須是本分手段始得。這僧也不顧危亡。敢捋虎鬚便道。此猶是揀擇。趙州劈口便塞道。田厙奴。什麼處是揀擇。若問著別底。便見腳忙手亂。爭奈這老漢是作家。向動不得處動。向轉不得處轉。爾若透得一切惡毒言句。乃至千差萬狀。世間戲論。皆是醍醐上味。若到著實處。方見趙州赤心片片。田厙奴。乃福唐人。鄉語罵人。似無意智相似。這僧道此猶是揀擇。趙州道田厙奴。什麼處是揀擇。宗師眼目。須至恁麼。如金翅鳥擘海直取龍吞。雪竇頌雲。

A monk asked Zhaozhou: "The Supreme Way is not difficult; it only dislikes picking and choosing." The Third Patriarch's Inscription on Faith in Mind opens with exactly these two lines. How many people have misunderstood them! Why is it that the Supreme Way is basically not difficult, yet also not not difficult, and simply dislikes picking and choosing? If you understand it like this, you will not have dreamed of it in ten thousand years. Zhaozhou often used this line to ask people. This monk turned the line around and asked him. If you seek it in the words, this monk shook heaven and earth; if it is not in the words and phrases, then what is the use of studying another thirty years? This little turning point you must be able to turn before you can untie it. To stroke the tiger's whiskers also requires the means of a true master. This monk, not minding danger or ruin, dared to stroke the tiger's whiskers by saying: "This is still picking and choosing." Zhaozhou stopped his mouth right away: "You field-hand slave! Where is the picking and choosing?" If he had asked anything else, he would have been seen flustered. But this old fellow was a master: he moved where one cannot move and turned where one cannot turn. If you can pass through all vicious words and phrases, and even a thousand differences and ten thousand forms, the idle theories of the world, all are the finest taste of ghee. Only when you reach the solid place do you see Zhaozhou's sincere heart in every piece. "Field-hand slave" is a local expression of Futang for scolding people, as if without intention. The monk said "this is still picking and choosing," and Zhaozhou said "you field-hand slave! Where is the picking and choosing?" A master's eye must be like this: like a golden-winged garuda that parts the sea to seize a dragon and swallow it. Xuedou's verse says:

似海之深(是什麼度量。淵源難測。也未得一半在)如山之固(什麼人撼得。猶在半途)

Deep like the sea (What measure is this? The source is hard to fathom, and you have not yet got even half of it.) Firm like the mountain (Who can shake it? Still halfway along.)

蚊虻弄空裡猛風(也有恁麼底。果然不料力。可殺不自量)

Gnats and horseflies play against the fierce wind in the air (There are such as these. Sure enough, they do not gauge their strength; truly unable to measure themselves.)

螻蟻撼於鐵柱(同坑無異土。且得沒交涉。闍黎與他同參)揀兮擇兮(擔水河頭賣。道什麼趙州來也)

Ants shake an iron pillar (Same pit, no different soil. There is no connection at all; you, Zhili, study together with them.) Picking, choosing (Carrying water to sell at the river's edge; what are you saying, Zhaozhou has come!)

當軒布鼓(已在言前一坑埋卻。如麻似粟打雲。塞卻爾咽喉)

A cloth drum before the hall (Already buried before the words in a single pit. Beating like hemp and millet, it stops up your throat.)

雪竇注兩句雲。似海之深如山之固。僧雲。此猶是揀擇。雪竇道。這僧一似蚊虻弄空裡猛風。螻蟻撼於鐵柱。雪竇賞他膽大。何故此是上頭人用底。他敢恁麼道。趙州作不放他。便雲。田厙奴。什麼處是揀擇。豈不是猛風鐵柱。揀兮擇兮。當軒布鼓。雪竇末後提起教活。若識得明白。十分爾自將來了也。何故不見道。欲得親切。莫將問來問。是故當軒布鼓。

Xuedou annotated with two lines: deep like the sea, firm like the mountain. The monk said: "This is still picking and choosing." Xuedou says this monk is like gnats and horseflies playing against the fierce wind in the air, like ants shaking an iron pillar. Xuedou admires his boldness: why? Because this is what people of the highest standing do. He dared to speak like that. Zhaozhou would not let him off, and said: "You field-hand slave! Where is the picking and choosing?" Is this not the fierce wind and the iron pillar? Picking, choosing: a cloth drum before the hall. At the very end Xuedou raises it and brings it to life. If you recognize it clearly, you yourself have already brought it in. Why? Have you not heard: if you want to be intimate, do not bring a question to ask. Therefore, a cloth drum before the hall.

【五八】舉。僧問趙州。至道無難唯嫌揀擇。是時人窠窟否(兩重公案。也是疑人處。踏著秤鎚硬似鐵。猶有這箇在。莫以己妨人)州雲。曾有人問我。直得五年分疎不下(面赤不如語直。胡孫吃毛蟲。蚊子咬鐵牛)。

[Case 58] Cited: A monk asked Zhaozhou: "The Supreme Way is not difficult; it only dislikes picking and choosing. Is this the nest and den of people of the time?" (Two cases, and also a place that makes people doubt. Treading on the steelyard weight, hard as iron; there is still this in it. Do not let your own concern block others.) Zhaozhou said: "Someone once asked me, and for five years I could not explain it." (A red face is not as good as straight speech. A monkey eating a caterpillar. A mosquito biting an iron ox.)

趙州平生不行棒喝。用得過於棒喝。這僧問得來。也甚奇怪。若不是趙州。也難答伊。蓋趙州是作家。只向伊道。曾有人問我。直得五年分疎不下。問處壁立千仞。答處亦不輕他。只恁麼會直是當頭。若不會。且莫作道理計較。不見投子宗道者。在雪竇會下作書記。雪竇令參至道無難唯嫌揀擇。於此有省。一日雪竇問他。至道無難唯嫌揀擇。意作麼生。宗雲。畜生畜生。後隱居投子。凡去住持。將袈裟裹草鞋與經文。僧問。如何是道者家風。宗雲。袈裟裹草鞋。僧雲。未審意旨如何。宗雲。赤腳下桐城。所以道。獻佛不在香多。若透得脫去。縱奪在我。既是一問一答。歷歷現成。為什麼趙州卻道。分疎不下。且道是時人窠窟否。趙州在窠窟裡答他。在窠窟外答他。須知此事不在言句上。或有箇漢徹骨徹髓。信得及去。如龍得水。似虎靠山。頌雲。

Zhaozhou never in his life used the stick and shout, yet what he used went beyond the stick and shout. This monk's question was very strange. If it had not been Zhaozhou, it would have been hard to answer. Zhaozhou was a master and simply told him: "Someone once asked me, and for five years I could not explain it." The question stands like a wall a thousand fathoms high, and the answer is not to be taken lightly either. If you understand it just like this, you are right at the head. If you do not understand, do not make principle and calculation of it. Have you not heard of the Chan practitioner Zongdao of Touzi? He was the record-keeper in Xuedou's assembly. Xuedou had him study "The Supreme Way is not difficult; it only dislikes picking and choosing," and he had an awakening here. One day Xuedou asked him: "The Supreme Way is not difficult; it only dislikes picking and choosing; what is the meaning?" Zong said: "Beast, beast!" Later he lived in seclusion at Touzi. Whenever he went to take up a post, he wrapped a straw sandal and sutras in his robe. A monk asked: "What is the household style of the Way person?" Zong said: "A robe wrapping straw sandals." The monk said: "I wonder what the meaning is." Zong said: "Barefoot down to Tongcheng." So it is said: offering to the Buddha does not depend on how much incense. If you can pass through and escape, you can seize or give as you like. Since it is one question and one answer, all clear and ready-made, why did Zhaozhou say "I could not explain it"? Tell me, is it the nest and den of people of the time? Zhaozhou answered him inside the nest and answered him outside the nest. You must know that this matter is not in words and phrases. If there is someone who goes through to the bone and marrow and can believe it, he is like a dragon in water, like a tiger leaning on the mountain. The verse says:

象王嚬呻(富貴中之富貴。誰人不悚然。好箇消息)獅子哮吼(作家中作家。百獸腦裂。好箇入路)

The elephant king frowns and groans (Richness within richness; who is not awed? What good news.) The lion roars (Master among masters; the brains of the hundred beasts split. What a good way in.)

無味之談(相罵饒爾接嘴。鐵橛子相似。有什麼咬嚼處。分疎不下五年強。一葉舟中載大唐。渺渺兀然波浪起。誰知別有好思量)

A talk without flavor (In a quarrel, you may chime in; it is like an iron stake; what is there to chew? Not explaining for over five years. One leaf of a boat carries the Great Tang; vast and still, waves rise; who knows there is a better thought elsewhere.)

塞斷人口(相唾饒爾潑水。咦闍黎道甚麼)

Stops up people's mouths (In spitting at each other, you may splash water; hey, what are you saying, Zhili?)

南北東西(有麼有麼。天上天下。蒼天蒼天)烏飛兔走(自古自今一時活埋)

North, south, east, west (Is there, is there? Above heaven and below heaven, blue sky, blue sky!) The crow flies and the hare runs (From ancient times to now, buried alive all at once.)

趙州道。曾有人問我。直得五年分疎不下。似象王嚬呻獅子哮吼。無味之談。塞斷人口。南北東西。烏飛兔走。雪竇若無末後句。何處更有雪竇來。既是烏飛兔走。且道趙州雪竇山僧畢竟落在什麼處。

Zhaozhou said: "Someone once asked me, and for five years I could not explain it." Like the elephant king frowning, like the lion roaring, a talk without flavor that stops up people's mouths; north, south, east, west, the crow flies and the hare runs. If Xuedou had not had his last line, where else would there be a Xuedou? Since the crow flies and the hare runs, tell me, where do Zhaozhou, Xuedou, and this mountain monk finally land?

垂示雲。該天括地。越聖超凡。百草頭上指出涅槃妙心。干戈叢裡點定衲僧命脈。且道承箇什麼人恩力。便得恁麼。試舉看。

The introduction says: Covering heaven and enclosing earth, surpassing sage and ordinary, on top of the hundred grasses he points out the wondrous mind of nirvana, and amid the shields and spears he fixes the lifeblood of monks. Tell me, whose kindness and power do you rely on to get this? Try citing it and see.

【五九】舉。僧問趙州。至道無難。唯嫌揀擇(再運前來。道什麼。三重公案)才有語言是揀擇(滿口含霜)和尚如何為人(拶著這老漢。㘞)州雲。何不引盡這語(賊是小人智過君子。白拈賊。騎賊馬趁賊)僧雲。某甲只念到這裡(兩箇弄泥團漢。逢著箇賊。垛根難敵手)州雲。只這至道無難唯嫌揀擇(畢竟由這老漢。被他換卻眼睛。捉敗了也)。

[Case 59] Cited: A monk asked Zhaozhou: "The Supreme Way is not difficult; it only dislikes picking and choosing." (Carried forward again; what is he saying? The third case.) "As soon as there are words and language, there is picking and choosing." (A mouth full of frost.) "How does the master help people?" (Squeeze this old fellow! Hey!) Zhaozhou said: "Why not quote the whole line?" (The thief is a petty man whose wisdom exceeds a gentleman's. A thief who snatches clean-handed; riding the thief's horse to chase the thief.) The monk said: "I only recited up to here." (Two fellows playing with mud balls; meeting a thief, the pile of mud is no match.) Zhaozhou said: "Just this, the Supreme Way is not difficult; it only dislikes picking and choosing." (In the end it is up to this old fellow; he had his eyes swapped and was caught and beaten.)

趙州道。只這至道無難唯嫌揀擇。如擊石火似閃電光。擒縱殺活。得恁麼自在。諸方皆謂。趙州有逸群之辯。趙州尋常示眾。有此一篇雲。至道無難唯嫌揀擇。才有語言。是揀擇。是明白。老僧不在明白裹。是汝等還護惜也無。

Zhaozhou said: "Just this, the Supreme Way is not difficult; it only dislikes picking and choosing." Like a spark from striking a stone, like a flash of lightning, seizing, releasing, killing, and giving life, he was this free. Every quarter said that Zhaozhou had eloquence above the crowd. Zhaozhou often addressed the assembly with this piece: "The Supreme Way is not difficult; it only dislikes picking and choosing. As soon as there are words, that is picking and choosing; that is clarity. This old monk is not within clarity (the base text writes 'inside' with a wrong character; it should be the usual one). Do you still guard and cherish it or not?"

時有僧問雲。既不在明白裡。護惜箇什麼。州雲。我亦不知。僧雲。和尚既不知。為什麼道。不在明白裡。州雲。問事即得。禮拜了退。後來這僧只拈他釁罅處去問他。問得也不妨奇特。爭奈只是心行。若是別人奈何他不得。爭奈趙州是作家。便道何不引盡這語。這僧也會轉身吐氣。便道某甲只念到這裡。一似安排相似。趙州隨聲拈起便答。不須計較。古人謂之相續也大難。他辨龍蛇別休咎。還他本分作家。趙州換卻這僧眼睛。不犯鋒鋩。不著計較。自然恰好。爾喚作有句也不得。喚作無句也不得。喚作不有不無句也不得。離四句絕百非。何故。若論此事。如擊石火。似閃電光。急著眼看方見。若或擬議躊躇。不免喪身失命。雪竇頌雲躊躇(上音躊。下音除。猶豫不進也)。

(Yuanwu continued:) At that time a monk asked: "If you are not within clarity, what do you guard and cherish?" Zhaozhou said: "I do not know either." The monk said: "If the master does not know, why do you say you are not within clarity?" Zhaozhou said: "Asking about matters is fine; bow and withdraw." Later this monk took only the cracks in his words and went to ask him, and the question was also quite remarkable. But alas, it was only a work of the mind. Others could do nothing about him. But Zhaozhou was a master and said: "Why not quote the whole line?" This monk also knew how to turn his body and breathe out, and said: "I only recited up to here," as if it had been arranged. Zhaozhou picked it up at the sound and answered, with no calculation. The ancients called this continuing, which is very difficult. He distinguishes dragons and snakes and tells good from ill fortune, returning it to the true master. Zhaozhou swapped the monk's eyes without touching the blade and without calculation, naturally just right. You cannot call it a phrase with words, you cannot call it a phrase without words, and you cannot call it a phrase that neither has nor lacks. It leaves the four phrases and cuts off the hundred negations. Why? If one speaks of this matter, it is like a spark from striking stone, like a flash of lightning; look quickly and you see it. If you hesitate or ponder, you cannot avoid losing your body and life. Xuedou's verse says: hesitating (the first character is read chou, the second chu; it means to be undecided and not advance).

水灑不著(說什麼太深遠生。有什麼共語處)風吹不入(如虛空相似。硬剝剝地。望空啟告)

Water cannot splash on it (What are you saying, too deep and far? What is there to talk about together?) Wind cannot blow into it (Like empty space, stiff and hard, praying to the sky.)

虎步龍行(他家得自在。不妨奇特)鬼號神泣(大眾掩耳。草偃風行。闍黎莫是與他同參)

Tiger's stride, dragon's gait (He is free in his own house; truly remarkable.) Ghosts howl, spirits weep (The assembly covers its ears; grass bends and wind moves. Zhili, might you be studying with him?)

頭長三尺知是誰(怪底物。何方聖者。見麼見麼)

A head three feet long, who is it? (A strange creature! What sage from where? Do you see, do you see?)

相對無言獨足立(咄。縮頭去。放過一著。山魈。放過即不可。便打)

Facing each other without words, standing on one leg (Bah! Withdraw your head. Let one move pass. Mountain demon! Letting it go is not allowed; strike.)

水灑不著。風吹不入。虎步龍行。鬼號神泣。無爾啗啄處。此四句頌趙州答話大似龍馳虎驟。這僧只得一場懡㦬。非但這僧。直得鬼也號神也泣。風行草偃相似。末後兩句。可謂一子親得。頭長三尺知是誰。相對無言獨足立。不見僧問古德。如何是佛。古德雲。頭長三尺頸長二寸。雪竇引用。未審諸人還識麼。山僧也不識。雪竇一時脫體畫卻趙州。真箇在裡了也。諸人須子細著眼看。

Water cannot splash on it. Wind cannot blow into it. Tiger's stride, dragon's gait. Ghosts howl, spirits weep. There is no place for you to peck or bite. These four lines praise Zhaozhou's answer as like a dragon racing and a tiger galloping. This monk could only get a fit of vexation. Not only this monk; even ghosts howled and spirits wept, as if the wind moved and the grass bent. The last two lines can be called a direct personal gain: a head three feet long, who is it? Facing each other without words, standing on one leg. Have you not heard that a monk asked an old worthy, "What is the Buddha?" and the old worthy said, "A head three feet long and a neck two inches long." Xuedou cites this; do you all recognize it? This mountain monk does not either. Xuedou all at once painted Zhaozhou from his whole body; truly he is inside it. All of you must look at it carefully.

垂示雲。諸佛眾生本來無異。山河自己寧有等差。為什麼卻渾成兩邊去也。若能撥轉話頭。坐斷要津。放過即不可。若不放過。盡大地不消一揑。且作麼生是撥轉話頭處。試舉看。

The introduction says: All buddhas and sentient beings are originally no different; how could mountains, rivers, and the self have gradations? Why then does everything become two sides? If one can turn the topic around and sit cutting off the main crossing, letting go is not allowed. If you do not let go, the whole earth does not take even a pinch. So what is the place of turning the topic around? Try citing it and see.

【六〇】舉。雲門以拄杖示眾雲(點化在臨時。殺人刀活人劍。換卻爾眼睛了也)拄杖子化為龍(何用周遮。用化作什麼)吞卻乾坤了也(天下衲僧性命不存。還礙著咽喉麼。闍黎向什麼處安身立命)山河大地甚處得來(十方無壁落。四面亦無門。東西南北四維上下。爭奈這箇何)。

[Case 60] Cited: Yunmen held up his staff to the assembly and said (The transformation is in the moment. The knife that kills and the sword that gives life; your eyes are swapped out.): "The staff turns into a dragon (Why all the elaboration? What use is it to turn into one?) and swallows heaven and earth. (The lives of all the monks in the world do not survive. Is it still stuck in the throat? Zhili, where do you settle body and life?) Where do mountains, rivers and the great earth come from?" (The ten directions have no walls, and the four sides have no gate. East, west, south, north, the four corners, above and below; what can be done about this?)

只如雲門道。掛杖子化為龍。吞卻乾坤了也。山河大地甚處得來。若道有則瞎。若道無則死。還見雲門為人處麼。還我拄杖子來。如今人不會他雲門獨露處。卻道即色明心。附物顯理。且如釋迦老子四十九年說法。不可不知此議論。何故。更用拈花。迦葉微笑。這老漢便搽胡道。吾有正法眼藏涅槃妙心。分付摩訶大迦葉。更何必單傳心印。諸人既是祖師門下客。還明得單傳底心麼。胸中若有一物。山河大地。摐然現前胸中若無一物。外則了無絲毫。說什麼理與智冥境與神會。何故一會一切會。一明一切明。長沙道。學道之人不識真。只為從前認識神。無量劫來生死本。痴人喚作本來人。忽若打破陰界。身心一如身外無餘。猶未得一半在。說什麼即色明心附物顯理。古人道。一塵才起。大地全收。且道是那箇一塵。若識得這一塵。便識得拄杖子。才拈起拄杖子。便見縱橫妙用。恁麼說話。早是葛藤了也。何況更化為龍。慶藏主雲。五千四十八卷。還曾有恁麼。說話麼。雲門每向拄杖處。拈掇全機大用。活潑潑地為人。芭蕉示眾雲。衲僧巴鼻。盡在拄杖頭上。永嘉亦云。不是標形虛事褫。如來寶杖親蹤跡。如來昔於然燈佛時。布髮掩泥。以待彼佛。然燈曰。此處當建梵剎。時有一天子。遂標一莖草雲。建梵剎竟。諸人且道。這箇消息。從那裡得來。祖師道。棒頭取證。喝下承當。且道承當箇什麼。忽有人問。如何是拄杖子。莫是打筋斗麼。莫是撫掌一下麼。總是弄精魂。且喜沒交涉。雪竇頌雲褫(音馳)。

Take Yunmen's saying: the staff turns into a dragon (the base text writes a wrong character for 'staff'; it should be the usual one) and swallows heaven and earth. Where do mountains, rivers and the great earth come from? If you say they exist, you are blind. If you say they do not exist, you are dead. Do you see Yunmen's way of helping people? Give me back my staff! People now do not understand where Yunmen reveals himself alone, and instead say, illuminating the mind through form and showing principle through things. And consider old Shakyamuni's forty-nine years of teaching: one cannot fail to know this argument. Why? Why was there even a need to hold up the flower, and Kasyapa smiling? That old fellow then babbled nonsense: I have the treasury of the true Dharma eye, the wondrous mind of nirvana, and I entrust it to Mahakasyapa. Why bother with a single transmission of the mind seal? All of you are guests in the patriarchs' gate; do you understand the mind that is singly transmitted? If there is a single thing in the chest, mountains, rivers and the great earth stand clearly before you. If there is not a single thing in the chest, outside there is not the least bit. What is all this talk of principle merging with wisdom and realm meeting spirit? Why is it that when one understands, all understand; when one is clear, all are clear? Changsha said: students of the Way do not recognize the real, only because they have always taken the conscious spirit as such; the root of birth and death for countless kalpas, which fools call the original person. If suddenly you break through the realm of the aggregates, body and mind are one and nothing remains outside the body, you still do not have half of it. What is this talk of illuminating the mind through form and showing principle through things? The ancients said: once a single mote of dust arises, the whole earth is taken in. Tell me, which mote of dust is that? If you recognize this mote of dust, you recognize the staff. As soon as you pick up the staff, you see free and unhindered wondrous function. Speaking like this is already tangled talk, much more so to go on to transform into a dragon. Archivist Qing said: have the five thousand and forty-eight scrolls ever spoken like this? Yunmen would always, at the staff, raise the whole mechanism and great function, helping people in a lively way. Bajiao addressed the assembly, saying: the grip of a monk is entirely on top of the staff. Yongjia also said: it is not a sign of form or an empty matter to be stripped; it is the personal trace of the Tathagata's precious staff. When the Tathagata was in the time of Dipamkara Buddha, he spread his hair to cover the mud and wait for that Buddha. Dipamkara said: here a monastery should be built. At that time a deva planted a single stalk of grass and said: the monastery is built. All of you, tell me, where does this news come from? The patriarchs said: take proof from under the stick, take it on at the shout. Tell me, what do you take on? If someone asks suddenly, what is the staff, is it somersaulting? Is it clapping once? All of these are playing with spirit, and fortunately have no connection. Xuedou's verse says: chi (read chi).

拄杖子吞乾坤(道什麼。只用打狗)徒說桃花浪奔(撥開向上一竅。千聖齊立下風。也不在拏雲攫霧處。說得千遍萬遍。不如手腳羅籠一遍)

The staff swallows heaven and earth (What are you saying? It is only used to beat dogs.) In vain they speak of peach blossom waves surging (Open the one aperture of the upward; a thousand sages all stand downwind. It is also not in seizing clouds and grasping mist. Said a thousand times, ten thousand times, it is not as good as hands and feet being caught once.)

燒尾者不在拏雲攫霧(左之右之。老僧只管看。也只是一箇乾柴片)

Those with burned tails do not lie in seizing clouds and grasping mist (Left and right, this old monk just watches; it is only a piece of dry firewood.)

曝腮者何必喪膽亡魂(人人氣宇如王。自是爾千里。萬裡。爭奈悚然)

Those with sun-dried gills need not lose their courage and souls (Everyone's bearing is like a king; it is your own, a thousand miles, ten thousand miles; but alas, you are startled.)

拈了也(謝慈悲。老婆心切)

Picked up (Thanks for the compassion; the old woman's earnest heart.)

聞不聞(不免落草。用聞作什麼)直須灑灑落落(殘羹餿飯乾。坤大地甚處得來)

Hear or not hear? (You cannot avoid falling into the grass; what is hearing for?) Be simply free and unattached (Leftover soup and spoiled rice; where do heaven, earth, and the great earth come from?)

休更紛紛紜紜(舉令者先犯。相次到爾頭上。打雲放過則不可)

Do not be confused and chaotic again (The one who raises the order breaks it first; it comes to your head in turn. Saying let it pass is not allowed.)

七十二棒且輕恕(山僧不曾行此令。據令而行。賴值得山僧)一百五十難放君(正令當行。豈可只恁麼了。直饒朝打三千暮打八百堪作什麼)

Seventy-two blows, let it be lightly pardoned (This mountain monk never carried out this order. Acting by the order, thankfully I was worthy of it.) One hundred fifty, hard to let you off (When the true order is to be carried out, how can it end only like this? Even if you are beaten three thousand in the morning and eight hundred in the evening, what use is it?)

師驀拈拄杖下座。大眾一時走散(雪竇龍頭蛇尾作什麼)

The master suddenly picked up his staff and stepped down from the seat. The assembly scattered at once. (Xuedou, a dragon head and snake tail; what for?)

曝(音僕日干也。通作暴。又薄報切)

Pu (read pu; it means drying in the sun, used interchangeably with the character for exposure, and also read bo-bao qie).

雲門委曲為人。雪竇截徑為人。所以撥卻化為龍。不消恁麼道。只是拄杖子吞乾坤。雪竇大意免人情解。更道徒說桃花浪奔。更不必化為龍也蓋禹門有三級浪。每至三月。桃花浪漲。魚能逆水。而躍過浪者即化為龍。雪竇道縱化為龍。亦是徒說。燒尾者不在拏雲攫霧。魚過禹門。自有天火燒其尾。拏雲攫霧而去。雪竇意道。縱化為龍。亦不在拏雲攫霧也。曝腮者何必喪膽亡魂。清涼疏序雲。積行菩薩。尚乃曝腮於龍門。大意明華嚴境界非小德小智之所造詣。獨如魚過龍門透不過者。點額而回。困於死水沙磧中。曝其腮也。雪竇意道。既點額而回。必喪膽亡魂拈了也。聞不聞。重下注腳。一時與爾掃蕩了也。諸人直須灑灑落落去。休更紛紛紜紜。爾若更紛紛紜紜。失卻拄杖子了也。七十二棒且輕恕。雪竇為爾捨重從輕。古人道七十二棒。翻成一百五十。如今人錯會。卻只算數目。合是七十五棒。為什麼。卻只七十二棒殊不知。古人意在言外。所以道。此事不在言句中。免後人去穿鑿。雪竇所以引用。直饒真箇灑灑。落落正好與爾七十二棒。猶是輕恕直饒總。不如此一百五十難放君。一時頌了也。卻更拈拄杖。重重相為雖然恁麼。也無一箇皮下有血。

Yunmen helped people in a roundabout way, but Xuedou helps people by cutting straight through. So he pushes aside "turns into a dragon," saying there is no need to talk like this; it is only that the staff swallows heaven and earth. Xuedou's main intent is to spare people their emotional understanding, and he says further: "In vain they speak of peach blossom waves surging," which means there is no need to turn into a dragon. For at Yu Gate there are waves of three tiers; every year in the third month, when the peach blossom waves rise, the fish that can go against the current and leap over the wave become dragons. Xuedou says: even turning into a dragon is a vain talk. Those with burned tails do not lie in seizing clouds and grasping mist: when a fish passes Yu Gate, a heavenly fire burns its tail and it goes off seizing clouds and grasping mist. Xuedou means: even if it turned into a dragon, it is not in seizing clouds and grasping mist. Those with sun-dried gills need not lose their courage and souls: the preface to the Qingliang commentary says that even a Bodhisattva of accumulated practice dries his gills at Dragon Gate. The main point is to show that the realm of the Avatamsaka is not reached by small virtue or small wisdom, only like fish passing the Dragon Gate: those who cannot get through bump their foreheads and go back, trapped in dead water and sand, their gills dried in the sun. Xuedou means: since they bump their foreheads and go back, they must lose courage and souls. Picked up. Hear or not hear? He adds another footnote, sweeping it all away for you at once. All of you must simply be free and unattached, and no longer be confused and chaotic. If you are confused and chaotic again, you have lost the staff. Seventy-two blows, let it be lightly pardoned: Xuedou gives up the heavy for the light on your behalf. The ancients said seventy-two blows, which turned into one hundred fifty. People now misunderstand and only count the number, saying it should be seventy-five blows. Why then only seventy-two? They do not know that the ancients' intent lay beyond the words. So it is said: this matter is not in words and phrases, to spare later people from forced interpretations. This is why Xuedou cites it: even if you are truly free and unattached, you deserve seventy-two blows, and that is still a light pardon; even if not at all like this, one hundred fifty, hard to let you off. After finishing the verse in one go, he picks up the staff again, helping you layer upon layer. Even so, there is not one with blood under the skin.

嵎中書隱鼎刊圜悟碧巖錄。幸已訖事。四方禪友或收得祖庭事苑萬善同歸錄及禪宗文字。世罕刊本者。幸乞見示當為繡梓。以廣禪學。此亦方便接引之一端也。告毋舍玉幸甚稟白。

I, Ding, secretary in seclusion in Yu, have printed the Yuanwu Blue Cliff Record, and fortunately the work is complete. Chan friends in the four quarters who may have collected the Garden of Affairs of the Patriarchs' Courts, the Record of Ten Thousand Good Deeds Returning to One, or other Chan writings rarely printed in the world, I humbly ask you to show them to me, and I shall have them carved and printed to spread the study of Chan. This too is one way of expedient guidance. I beg you not to withhold your jade; I am most grateful, and respectfully report.

垂示雲。建法幢立宗旨。還他本分宗師。定龍蛇別緇素。須是作家知識。劍刃上論殺活。棒頭上別機宜。則且置。且道獨據寰中事一句作麼生商量。試舉看。

The introduction says: To raise the Dharma banner and establish the school's principle belongs to a master of the true lineage. To settle dragons and snakes and tell monks from laypeople requires a teacher who is a master. To discuss killing and giving life on the blade, and to distinguish the opportune on the tip of the stick, let us leave aside. Tell me, how do you consider the phrase "alone occupying the affairs within the realm"? Try citing it and see.

【六一】舉。風穴垂語云(興雲致雨。也要為主為賓)若立一塵(我為法王於法自在。花簇簇錦簇簇)家國興盛(不是他屋裡事)不立一塵(掃蹤滅跡。失卻眼睛。和鼻孔失也)家國喪亡(一切處光明。用家國作什麼。全是他家屋裡事)雪竇拈拄杖雲(須是壁立千仞始得。達磨來也)還有同生同死底衲僧麼(還我話頭來。雖然如是。要平不平之事。須於雪竇商量始得還知麼。若知許爾自由自在。若不知朝打三千暮打八百)。

[Case 61] Cited: Fengxue gave a teaching saying (Raising clouds and bringing rain; one must also be host and guest.), "If I set up a single mote of dust (I am the King of the Dharma, free in the Dharma. Flowers clustered, brocade clustered.) the home and state will flourish. (It is not a matter in his own house.) If I do not set up a single mote of dust (Sweeping away traces and wiping out tracks; losing the eyes, and losing the nostrils too.) the home and state will perish." (Light everywhere; what use is home and state? It is entirely a matter in his own house.) Xuedou picked up his staff and said, (One must stand like a wall a thousand fathoms high; Bodhidharma has come.) "Are there any monks who live and die together?" (Give me back the topic. Even so, to level what is uneven you must discuss with Xuedou; do you know? If you know, you are allowed to be free; if you do not know, you are beaten three thousand in the morning and eight hundred in the evening.)

只如風穴示眾雲。若立一塵。家國興盛。不立一塵。家國喪亡。且道立一塵即是。不立一塵即是。到這裡。須是大用現前始得。所以道。設使言前薦得。猶是滯殼迷封。直饒句下精通。未免觸途狂見。他是臨濟下尊宿。直下用本分草料。若立一塵。家國興盛野老顰蹙。意在立國安邦。須藉謀臣猛將。然後麒麟出鳳凰翔。乃太平之祥瑞也。他三家村裡人。爭知有恁麼事。不立一塵。家國喪亡。風颯颯地。野老為什麼。出來謳歌。只為家國喪亡。洞下謂之轉變處。更無佛無眾生。無是無非。無好無惡。絕音響蹤跡。所以道。金屑雖貴。落眼成瞖。又云。金屑眼中瞖。衣珠法上塵。己靈猶不重。佛祖是何人。七穿八穴。神通妙用。不為奇特。到箇裡。衲被蒙頭萬事休。此時山僧都不會。若更說心說性。說玄說妙。都用不著。何故。他家自有神仙境。南泉示眾雲。黃梅七百高僧。盡是會佛法底人。不得他衣缽。唯有盧行者。不會佛法。所以得他衣缽。又云。三世諸佛不知有。狸奴白牯卻知有。野老或顰蹙。或謳歌且道作麼生會。且道他具什麼眼卻恁麼。須知野老門前。別有條章。雪竇雙拈了。卻拈拄杖雲。還有同生同死底衲僧麼。當時若有箇漢出來。道得一句。互為賓主。免得雪竇這老漢後面自點胸。

Take Fengxue's teaching to the assembly: if I set up a single mote of dust, home and state will flourish; if I do not set up a single mote of dust, home and state will perish. Tell me, is setting up a single mote right, or is not setting up right? Here the great function must appear before it works. So it is said: even if you grasp it before the words, you are still stuck in the shell and lost in the seal; even if you are perfectly versed under the phrase, you cannot avoid wild views at every step. He was an honored elder of the Linji lineage and directly used the true fodder. If I set up a single mote of dust, home and state will flourish: the wild old man frowns; the intent is to establish the state and secure the nation, which needs strategic ministers and fierce generals; only then do the qilin come out and the phoenix soar, the auspicious signs of peace. How would people in a three-family village know of such a thing? If I do not set up a single mote of dust, home and state will perish; the wind rustles, and why does the wild old man come out singing? Only because the home and state have perished. The Caodong school calls this the place of turning change. There is no buddha and no sentient beings, no right and no wrong, no good and no bad; all sounds and traces are cut off. So it is said: gold dust is precious, but falls into the eye as a film. It is also said: gold dust in the eye, the robe pearl is dust on the Dharma. If one's own spirit is not valued, who are the buddhas and patriarchs? Passing through seven ways and eight holes, spiritual powers and wondrous functions are not remarkable. Arrived here, one covers the head with a patched robe and all matters are ended. At this time this mountain monk does not understand anything. If you speak further of mind and nature, of the profound and the wondrous, none of it is needed. Why? That house has its own realm of immortals. Nanquan addressed the assembly, saying: the seven hundred eminent monks of Huangmei were all people who understood the Buddha Dharma, and did not get the robe and bowl; only Layman Lu did not understand the Buddha Dharma, and so got his robe and bowl. He also said: the buddhas of the three times do not know it exists, but the cat and the white ox know it exists. The wild old man either frowns or sings; tell me, how do you understand? Tell me, what kind of eye does he have to do this? You must know that before the wild old man's gate there are different rules. Xuedou held up both, then picked up his staff and said: are there any monks who live and die together? At that time if someone had come out and said one phrase, taking each other as guest and host, Xuedou the old fellow would not have had to beat his chest later.

野老從教不展眉(三千里外有箇人。美食不中飽人吃)且圖家國立雄基(太平一曲大家知。要行即行要住。即住盡乾坤大地是箇解脫門。爾作麼生立)

The wild old man lets his brow stay unfurrowed (Three thousand miles away there is a person; fine food is not for those who are full.) I only plan to set up a grand foundation for home and state (The tune of peace is known to all; if you want to go, go; if you want to stay, stay; the whole heaven, earth and great earth is a gate of liberation; how will you set up?)

謀臣猛將今何在(有麼有麼。土曠人稀相逢者少。且莫點𮌎)

Where now are the strategic ministers and fierce generals? (Are there any, are there any? The land is vast and people few; those you meet are rare. Do not beat your chest yet; the base text writes this character in a variant form, which should be the one for 'chest.')

萬裡清風只自知(旁若無人。教誰掃地。也是雲居羅漢)

Ten thousand miles of clear wind, known only to oneself (As if no one were there; whom do you ask to sweep the ground? He too is an arhat of Yunju.)

適來雙提了也。這裡卻只拈一邊。放一邊裁長補短。捨重從輕。所以道。野老從教不展眉。我且圖家國立雄基。謀臣猛將今何在。雪竇拈拄杖雲。還有同生同死底衲僧麼。一似道還有謀臣猛將麼。一口吞卻一切人了也。所以道。土曠人稀相逢者少。還有相知者麼。出來一坑埋卻。萬裡清風只自知便。是雪竇點胸處也。

Just now Xuedou held up both sides, but here he only picks up one side and lets go the other, cutting long and patching short, giving up the heavy for the light. So it is said: the wild old man lets his brow stay unfurrowed; I only plan to set up a grand foundation for home and state; where now are the strategic ministers and fierce generals? Xuedou picked up his staff and said: are there any monks who live and die together? It is as if he said: are there any strategic ministers and fierce generals? He swallowed up everyone in one gulp. So it is said: the land is vast and people few; those you meet are rare. Are there any who know me? Come out and be buried in one pit. Ten thousand miles of clear wind, known only to oneself: this is exactly the place where Xuedou beats his chest.

垂示雲。以無師智。發無作妙用。以無緣慈。作不請勝友。向一句下。有殺有活。於一機中。有縱有擒。且道什麼人曾恁麼來。試舉看。

The introduction says: With wisdom without a teacher, one brings forth unmade wondrous function; with compassion without conditions, one makes excellent friends without being asked. Within a single phrase there is killing and giving life; within a single mechanism there is releasing and seizing. Tell me, who has ever been like this? Try citing it and see.

【六二】舉。雲門示眾雲。乾坤之內(土曠人稀。六合收不得)宇宙之間(休向鬼窟裡作活計蹉過了也)中有一寶(在什麼處。光生也。切忌向鬼窟裡覓)秘在形山(拶點)拈燈籠向佛殿裡(猶可商量)將三門來燈籠上(雲門大師是即是不妨誵訛。猶較些子。若子細撿點將來。未免屎臭氣)。

[Case 62] Cited: Yunmen addressed the assembly, saying: "Within heaven and earth (The land is vast and people few; the six directions cannot hold it.) and between the universe, (Do not make a living in the ghost cave and miss it.) there is a treasure (Where is it? Light has already arisen; above all avoid seeking it in the ghost cave.) hidden in the mountain of form. (Squeeze, a point.) Take a lantern into the Buddha hall (Still open to discussion.) and bring the main gate onto the lantern." (Great Master Yunmen is right, but he certainly muddles things; it is somewhat better, but if you examine it carefully, you cannot avoid the stink of dung.)

雲門道。乾坤之內。宇宙之間。中有一寶。秘在形山。且道雲門意在釣竿頭。意在燈籠上。此乃肇法師寶藏論數句。雲門拈來示眾。肇公時於後秦逍遙園造論。寫維摩經。方知莊老未盡其妙。肇乃禮羅什為師。又參瓦棺寺跋陀婆羅菩薩。從西天二十七祖處。傳心印來。肇深造其堂奧。肇一日遭難。臨刑之時。乞七日假。造寶藏論。雲門便拈論中四句。示眾。大意雲。如何以無價之寶。隱在陰界之中。論中語言。皆與宗門說話相符合。不見鏡清問曹山。清虛之理。畢竟無身時如何。山雲。理即如是。事作麼生。清雲。如理如事。山雲瞞曹山一人即得。爭柰諸聖眼。何清。雲若無諸聖眼。爭知不恁麼。山雲。官不容針。私通車馬。所以道。乾坤之內。宇宙之間。中有一寶。秘在形山。大意明人人具足箇箇圓成。雲門便拈來示眾。已是十分現成。不可更似座主相似。與爾註解去。他慈悲更與爾下注腳道。拈燈籠向佛殿裡。將三門來燈籠上。且道雲門恁麼道。意作麼生。不見古人云。無明實性即佛性。幻化空身即法身。又云。即凡心而見佛心。形山即是四大五蘊也。中有一寶。秘在形山。所以道。諸佛在心頭。迷人向外求。內懷無價寶不識。一生休。又道。佛性堂堂顯現。住相有情難見。若悟眾生無我。我面何殊佛面。心是本來心。面是娘生面。劫石可移動。箇中無改變。有者。只認箇昭昭靈靈為寶。只是不得其用。亦不得其妙。所以動轉不得。開撥不行。古人道。窮則變。變則通。拈燈籠向佛殿裡。若是常情可測度得。將三門來燈籠上。還測度得麼。雲門與爾一時。打破情識意想得失是非了也。雪竇道。我愛韶陽新定機。一生與人抽釘拔楔。又云。曲木據位知幾何。利刃剪卻令人愛。他道。拈燈籠向佛殿裡。這一句已截斷了也。又將三門來燈籠上。若論此事。如擊石火。似閃電光。雲門道。汝若相當去。

Yunmen said: "Within heaven and earth, between the universe, there is a treasure hidden in the mountain of form." Tell me, is Yunmen's intent at the tip of the fishing rod, or on the lantern? These are a few lines from Dharma Master Zhao's Treasury Treatise. Yunmen picked them up and showed them to the assembly. Master Zhao composed the treatise at the Xiaoyao Garden in the Later Qin, and when he copied out the Vimalakirti Sutra, he came to know that Zhuang and Lao had not exhausted its wonder. Zhao then bowed to Kumarajiva as his teacher, and also visited Bodhisattva Buddhabhadra at Waguan Temple, who had transmitted the mind seal from the Twenty-Seventh Patriarch of the Western Heaven. Zhao entered deeply into its inner sanctum. One day Zhao met with calamity, and at the time of his execution he asked for seven days' leave to compose the Treasury Treatise. Yunmen picked up four lines from the treatise and showed them to the assembly. The main point is how a priceless treasure is hidden within the realm of the aggregates. The words of the treatise all accord with the sayings of the Chan school. Have you not heard that Jingqing asked Caoshan: "When the principle of purity and emptiness finally has no body, what then?" Shan said: "The principle is just so; what about the matter?" Qing said: "As the principle, so the matter." Shan said: "You can fool Caoshan alone, but what about the eyes of the sages?" Qing said: "If there were no eyes of the sages, how would one know it is not so?" Shan said: "Officially not even a needle is allowed through; privately horses and carriages pass." So it is said: within heaven and earth, between the universe, there is a treasure hidden in the mountain of form. The main point is to show that everyone has it complete and everyone has it perfectly formed. Yunmen picked it up and showed it to the assembly; it is already completely ready-made. One should not be like a lecturer and annotate it for you. In his compassion he adds a footnote for you: take a lantern into the Buddha hall, bring the main gate onto the lantern. Tell me, what was Yunmen's intent in saying this? Have you not heard the ancients say: the real nature of ignorance is Buddha-nature; the illusory empty body is the Dharma body. It is also said: see the Buddha's mind in the ordinary mind. The mountain of form is the four elements and five aggregates. "There is a treasure hidden in the mountain of form." So it is said: the buddhas are in your own mind, the deluded seek outside; holding a priceless treasure within yet not recognizing it, one's whole life ends. It is also said: Buddha-nature is boldly manifest, but beings who dwell in appearances can hardly see it. If one awakens that sentient beings have no self, how is my face different from the Buddha's face? The mind is the original mind, the face is the face that my mother gave me. The kalpa stone may be moved, but in this there is no change. Some only take bright and spiritual awareness as the treasure, but they cannot get its function or its wonder, so they cannot move or open. The ancients said: when stuck, change; when changed, pass through. Take a lantern into the Buddha hall: can ordinary feelings fathom this? Bring the main gate onto the lantern: can it be fathomed? Yunmen at once breaks for you all emotional knowing, thoughts, gain and loss, right and wrong. Xuedou said: I love Shaoyang's newly settled mechanism, which all his life drew out nails and pulled out wedges for people. He also said: what is a crooked piece of wood sitting in position? A sharp blade trims it to make people love it. Yunmen said: take a lantern into the Buddha hall. This single line has already cut things off, and then he brings the main gate onto the lantern. If one speaks of this matter, it is like a spark from striking a stone, like a flash of lightning. Yunmen said: if you meet it squarely,

且覓箇入路。微塵諸佛在爾腳跟下。三藏聖教。在爾舌頭上。不如悟去好。和尚子莫妄想。天是天地是地。山是山水是水。僧是僧俗是俗。良久雲。與我拈面前按山來看。便有僧出問雲。學人見山是山水是水時如何。門雲。三門為什麼從這裡過。恐爾死卻。遂以手劃一劃雲。識得時。是醍醐上味。若識不得。反為毒藥也。所以道。了了了時無可了。玄玄玄處直須呵。雪竇又拈雲。乾坤之內宇宙之間。中有一寶。秘在形山。掛在壁上。達磨九年。不敢正眼覷著。而今衲僧要見。劈脊便棒。看他本分宗師。終不將實法繫綴人。玄沙雲。羅籠不肯住。呼喚不回頭。雖然恁麼。也是靈龜曳尾。雪竇頌雲。

(Yuanwu continued:) "first look for a way in. Buddhas as many as motes of dust are under your heels, the holy teachings of the Tripitaka are on your tongue; it is better to awaken. Monks, do not have wild thoughts: heaven is heaven, earth is earth, mountains are mountains, water is water, monks are monks, laypeople are laypeople." After a long pause he said: "Bring me the mountain in front of you to look at." A monk came out and asked: "What if the student sees mountains as mountains and water as water?" Yunmen said: "Why does the main gate pass through here? I fear you will die," and drew a line with his hand. If you recognize it, it is the finest taste of ghee; if you do not, it turns into poison. So it is said: when one finishes understanding, there is nothing to understand; where the mystery is mysterious, one must scold. Xuedou also raised it and said: within heaven and earth, between the universe, there is a treasure hidden in the mountain of form, hanging on the wall; Bodhidharma for nine years did not dare to look at it directly. Now when a monk wants to see it, strike him right on the spine. See how a master of the true lineage never ties people with a fixed dharma. Xuansha said: a cage cannot hold it, and calling it back it does not turn its head. Even so, it is a spiritual tortoise dragging its tail. Xuedou's verse says:

看看(高著眼。用看作什麼。驪龍玩珠)古岸何人把釣竿(孤危甚孤危。壁立甚壁立。賊過後張弓。腦後見腮。莫與往來)

Look, look! (Raise your eyes high; what use is looking? The black dragon plays with a pearl.) On the ancient bank, who holds a fishing rod? (Solitary and perilous, utterly solitary and perilous; standing like a wall, utterly like a wall. Drawing the bow after the thief has passed; seeing cheeks behind the head. Do not associate with him.)

雲冉冉(打斷始得。百匝千重。炙脂㡌子鶻臭布衫)

Clouds drift slowly (Must be cut off; hundreds of layers, thousands of folds; greasy cap, smelly cloth shirt.)

水漫漫(左之右之。前遮後擁)明月蘆花君自看(看著則瞎。若識得雲門語。便見雪竇末後句)

Water spreads wide (Left, right; blocked in front, crowded behind.) The bright moon and the reed flowers, see for yourself (If you look, you are blind; if you recognize Yunmen's words, you see Xuedou's last line.)

若識得雲門語。便見雪竇為人處。他向雲門示眾後面兩句。便與爾下箇註腳雲。看看。爾便作瞠眉瞠眼會。且得沒交涉。古人道。靈光獨耀。逈脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。若只向瞠眉努眼處坐殺。豈能脫得根塵。雪竇道。看看。雲門如在古岸把釣竿相似。雲又冉冉。水又漫漫。明月映蘆花。蘆花映明月。正當恁麼時。且道是何境界。若便直下見得。前後只是一句相似瞠(抽庚切。直視也)。

If you recognize Yunmen's words, you see Xuedou's way of helping people. After Yunmen's address to the assembly, he adds a footnote to the last two lines: look! If you take it as staring and glaring, there is no connection at all. The ancients said: the spiritual light shines alone, utterly free of the roots and dust; the body reveals the true and constant, not bound to writing; mind-nature is without stain, originally complete; just leave false conditions and it is the Buddha of suchness. If you sit and kill yourself only where you glare and strain your eyes, how can you shed the roots and dust? Xuedou says: look! Yunmen is as if holding a fishing rod on the ancient bank. The clouds drift slowly, the water spreads wide, the bright moon reflects on the reed flowers, and the reed flowers reflect the bright moon. At just such a time, tell me, what realm is it? If you see it directly, front and back are just one phrase. Cheng (read chou-geng qie; it means to stare).

垂示雲。意路不到。正好提撕。言詮不及。宜急著眼。若也電轉星飛。便可傾湫倒嶽。眾中莫有辨得底麼。試舉看。

The introduction says: Where the path of thought does not reach, it is just right to bring it up; where explanation by words does not extend, one should look at once. If one can be like lightning turning and a star flying, one can overturn a pool and topple a mountain. Is there anyone in the assembly who can tell? Try citing it and see.

【六三】舉。南泉一日東西兩堂爭貓兒(不是今日合閙。也一場漏逗)南泉見遂提起雲。道得即不斬(正令當行。十方坐斷。這老漢有定龍蛇手腳)眾無對(可惜放過。一隊漆桶堪作什麼。杜撰禪和如麻似粟)泉斬貓兒為兩段(快哉快哉。若不如此。盡是弄泥團漢。賊過後張弓。已是第二頭未舉起時好打)。

[Case 63] Cited: One day the monks of the east and west halls of Nanquan were fighting over a cat. (It was not that it should be noisy today; it was also a leak.) Nanquan saw it, picked up the cat, and said: "If you can say a word, I will not cut it." (The true order is carried out; cutting off the ten directions. This old man has the skill to settle dragons and snakes.) The assembly had no reply. (What a pity to let it go; what use is a gang of lacquer buckets? Fabricating Chan practitioners are thick as hemp and millet.) Nanquan cut the cat in two. (Quick, quick! If not like this, they would all be fellows playing with mud balls. Drawing the bow after the thief has passed is already second place; it would be good to strike when it has not yet been raised.)

宗師家。看他一動一靜。一齣一入。且道意旨如何。這斬貓兒話。天下叢林。商量浩浩地。有者道。提起處便是。有底道。在斬處。且得都沒交涉。他若不提起時。亦匝匝地作盡道理。殊不知。他古人。有定乾坤底眼。有定乾坤底劍。爾且道。畢竟是誰斬貓兒。只如南泉提起雲。道得即不斬。當時忽有人道得。且道南泉斬不斬。所以道。正令當行十方坐斷。出頭天外看。誰是箇中人。其實當時元不斬。此話亦不在斬與不斬處。此事軒知。如此分明。不在情塵意見上討。若向情塵意見上討。則辜負南泉去。但向當鋒劍刃上看。是有也得無也得。不有不無也得。所以古人道。窮則變變則通。而今人不解變通。只管向語句上走。南泉恁麼提起。不可教人合下得甚語。只要教人自薦。各各自用自知。若不恁麼會。卒摸索不著。雪竇當頭頌雲。

A master teacher: watch each of his movements and rests, his goings out and comings in. Tell me, what is the meaning? As for this story of cutting the cat, the monasteries of the whole world have been discussing it in great numbers. Some say the raising of the cat is the point. Others say it lies in the cutting. All of it has no connection. If he had not raised it, they too would have made principles on every side. They do not know that the ancients had an eye that fixed heaven and earth and a sword that fixed heaven and earth. Tell me, who in the end cut the cat? When Nanquan raised it and said "If you can say a word, I will not cut it," suppose someone had said it at the time; tell me, would Nanquan have cut or not? So it is said: when the true order is carried out, the ten directions are cut off; stick your head out beyond the sky and see who is a person in this. In fact at the time he did not cut it. This story is also not in cutting or not cutting. This matter is plain and obvious, so clear, and is not to be sought in the dust of feelings and views. If you seek it in the dust of feelings and views, you fail Nanquan. Just look at the blade of the sword as it meets you: it may be had, it may not be had, neither had nor not had is also fine. So the ancients said: when stuck, change; when changed, pass through. But people now do not know how to adapt and just run after words and phrases. When Nanquan raised it like this, it was not to teach people what words to say at once; it was only to make people recommend themselves and each use and know it for themselves. If you do not understand like this, you will grope and never find it. Xuedou's verse begins:

兩堂俱是杜禪和(親言出親口。一句道斷。據欵結案)撥動煙塵不柰何(看爾作什麼摺合。現成公案。也有些子)

Both halls are fabricating Chan practitioners (Close words come from a close mouth; one phrase cuts it off and the case is closed by the statement.) Stirring up smoke and dust, they can do nothing (Watch how you reckon; a ready-made case, it has a little something.)

賴得南泉能舉令(舉拂子云。一似這箇。王老師猶較些子。好箇金剛王寶劍。用切泥去也)

Fortunately Nanquan could raise the order (Holding up the whisk, he says: this is like it. Old master Wang is somewhat better. A fine Vajra King precious sword; used to cut mud.)

一刀兩段任偏頗(百雜碎。忽有人按住刀。看他作什麼。不可放過也。便打)

One blade, two pieces, let it be lopsided (Hundred scraps and shatters. If someone suddenly held the knife, see what he would do. It must not be let go; strike.)

頗(普禾切偏也音坡)

Po (read po-he qie; it means lopsided, pronounced po)

兩堂俱是杜禪和。雪竇不向句下死。亦不認驢前馬後。有撥轉處。便道撥動煙塵不柰何。雪竇與南泉把手共行。一句說了也。兩堂首座。沒歇頭處。到處只管撥動煙塵。柰何不得。賴得南泉與他斷這公案。收得淨盡。他爭柰前不搆村後不迭店。所以道。賴得南泉能舉令。一刀兩段任偏頗。直下一刀兩段。更不管有偏頗。且道南泉據什麼令。

Both halls are fabricating Chan practitioners. Xuedou does not die under the phrase, nor does he accept what is before the donkey and behind the horse. Where there is a turning, he says: stirring up smoke and dust, they can do nothing. Xuedou walks hand in hand with Nanquan. After one phrase is said, the head monks of the two halls have no place to rest their heads. Everywhere they only stir up smoke and dust and can do nothing. Fortunately Nanquan settled this case for them and gathered it all in clean. Alas they could not get to the village ahead or reach an inn behind. So it is said: fortunately Nanquan could raise the order; one blade, two pieces, let it be lopsided. Directly with one blade in two pieces, he does not care about lopsidedness. Tell me, by what order does Nanquan act?

【六四】舉南泉復舉前話。問趙州(也須是同心同意始得。同道者方知)州便脫草鞋。於頭上戴出(不免拖泥帶水)南泉雲。子若在。恰救得貓兒(唱拍相隨。知音者少。將錯就錯)。

[Case 64] Cited: Nanquan brought up the earlier story again and asked Zhaozhou (Only with the same mind and the same intention; only those on the same path know.). Zhaozhou took off his straw sandals and put them on his head and walked out. (He could not avoid dragging mud and water.) Nanquan said: "If you had been here, you would have saved the cat." (Song and beat follow each other; those who know the tune are rare; taking the mistake as the way.)

趙州乃南泉的子。道頭會尾。舉著便知落處。南泉晚間復舉前話問趙州。州是老作家。便脫草鞋。於頭上戴出。泉雲。子若在卻救得貓兒。且道真箇恁麼不恁麼。南泉雲。道得即不斬。如擊石火似閃電光。趙州便脫草鞋。於頭上戴出。他參活句。不參死句。日日新時時新。千聖移易一絲毫不得。須是運出自己家珍。方見他全機大用。他道。我為法王於法自在。人多錯會道。趙州權將草鞋。作貓兒。有者道。待他雲道得即不斬。便戴草鞋出去。自是爾斬貓兒。不干我事。且得沒交涉。只是弄精魂。殊不知。古人意。如天普蓋。似地普擎。他父子相投。機鋒相合。那箇舉頭。他便會尾。如今學者。不識古人轉處。空去意路上卜度。若要見。但去他南泉趙州轉處便見好。頌雲。

Zhaozhou was Nanquan's son. He told the head and understood the tail, and knew where it landed the moment it was raised. In the evening Nanquan brought up the earlier story and asked Zhaozhou. Zhou was an old master; he took off his straw sandals and put them on his head and walked out. Nanquan said: "If you had been here, you would have saved the cat." Tell me, is it truly so or not? Nanquan said: "If you can say a word, I will not cut it." It was like a spark from striking a stone, like a flash of lightning. Zhaozhou then took off his straw sandals and put them on his head and walked out. He studies the living phrase and not the dead phrase: new every day, new every moment; a thousand sages cannot shift him by a hair. One must bring out one's own household treasure to see his whole mechanism and great function. He said: I am the King of the Dharma, free in the Dharma. People often misunderstand and say Zhaozhou used straw sandals as expedients for the cat. Others say: he waited for him to say "if you can say a word I will not cut it," and then walked out wearing straw sandals on his head; it is your cutting the cat and has nothing to do with me. There is no connection at all; it is only playing with spirit. They do not know that the ancients' intention was like Heaven covering everything and Earth bearing everything. Father and son suited each other and their sharpness matched; whoever raised the head, the other understood the tail. Students now do not know where the ancients turned and vainly guess on the path of thought. If you want to see, just go to where Nanquan and Zhaozhou turned and you will see it well. The verse says:

公案圓來問趙州(言猶在耳。不消更斬。喪車背後懸藥袋)長安城裡任閑遊(得恁麼快活。得恁麼自在。信手拈來草。不可不教爾恁麼去也)

The case was complete, and he asked Zhaozhou (The words are still in the ear; no need to cut again. A medicine bag hung behind a funeral cart.) Zhaozhou roams idly in Chang'an at will (So happy, so free; picking up grass at hand; one cannot but let you go like this.)

草鞋頭戴無人會(也有一箇半箇。別是一家風。明頭也合暗頭也合)

Straw sandals on his head, no one understands (There is one or half a person; a different family style. Bright side fits, dark side fits.)

歸到家山即便休(腳跟下好與三十棒。且道過在什麼處。只為爾無風起浪。彼此放下只恐不恁麼。恁麼也太奇)

Returning to his home mountain, he rests (Under his heels he should be given thirty blows. Tell me, where is the fault? It is only that you make waves without wind. Put both down; I fear it is not so; if so, it is too wonderful.)

𡎺(側六切塞也)磕(克盍切石聲同音榼)

Ce (read ce-liu qie; it means to stop up; here it stands for the character meaning 'pound') Ke (read ke-he qie; the sound of stone; the same as another character for a wine vessel)

公案圓來問趙州。慶藏主道。如人結案相似。八棒是八棒。十三是十三。已斷了也。卻拈來問趙州。州是他屋裡人。會南泉意旨。他是透徹底人。𡎺著磕著便轉。具本分作家眼腦。才聞舉著。剔起便行。雪竇道。長安城裡任閑遊。漏逗不少。古人道。長安雖樂。不是久居。又云。長安甚閙。我國晏然也。須是識機宜別休咎始得。草鞋頭戴無人會。戴草鞋處。這些子。雖無許多事。所以道。唯我能知。唯我能證。方見得南泉趙州雪竇同得同用處。且道而今作麼生會。歸到家山即便休。什麼處是家山。他若不會。必不恁麼道。他既會。且道家山在什麼處。便打。

The case was complete, and he asked Zhaozhou. Archivist Qing said: it is like a person closing a case: eight blows are eight blows, thirteen are thirteen; already decided, and yet he picks it up and asks Zhaozhou. Zhaozhou was a person of his house and understood Nanquan's intent. He was a thoroughly penetrating person; pounded and bumped, he turned at once. With the eye and brain of a true master, the moment he heard it raised, he lifted his feet and went. Xuedou said: roaming idly in Chang'an at will, leaving no small leak. The ancients said: though Chang'an is happy, it is not a place to live long. They also said: Chang'an is noisy; my own country is peaceful. One must recognize the opportune and tell good from ill fortune before it works. Straw sandals on his head, no one understands: this little point of wearing straw sandals, though there is not much to it. So it is said: only I can know it, only I can confirm it; only then do you see where Nanquan, Zhaozhou, and Xuedou gain and use together. Tell me, how do you understand it now? Returning to his home mountain, he rests. Where is the home mountain? If he did not understand it, he certainly would not say so. Since he understood it, tell me, where is the home mountain? Strike.

垂示雲。無相而形。充十虛而方廣。無心而應。遍剎海而不煩。舉一明三目機銖兩。直得棒如雨點喝似雷奔。也未當得向上人行履在。且道作麼生。是向上人事。試舉。

The introduction says: Without form, it takes form and fills the ten empty directions in breadth; without mind, it responds and pervades the sea of lands without trouble. Raise one and understand three, see the mechanism to the ounce and the dram, till sticks come like raindrops and shouts like rolling thunder; even so, it does not yet equal the conduct of one of the upward. Tell me, what is the matter of the one of the upward? Try citing it.

【六五】舉。外道問佛。不問有言。不問無言(雖然如是。屋裡人也有些子香氣。雙劍倚空飛。賴是不問)世尊良久(莫謗世尊。其聲如雷。坐者立者皆動他不得)外道讚歎雲。世尊大慈大悲。開我迷雲。令我得入(伶俐漢一撥便轉。盤裡明珠)外道去後阿難問佛。外道有何所證。而言得入(不妨令入疑著。也要大家知。錮鐪著生鐵)佛雲。如世良馬見鞭影而行(且道喚什麼作鞭影。打一拂子。棒頭有眼明如日。要識真金火裡看。拾得口吃飯)。

[Case 65] Cited: A heretic asked the Buddha: "I do not ask about words and I do not ask about no words." (Even so, the person in the house has a bit of fragrance. A pair of swords fly leaning on the sky; fortunately he did not ask.) The World-Honored One was silent for a long while. (Do not slander the World-Honored One; his voice is like thunder; those sitting and standing cannot move him.) The heretic praised him, saying: "The World-Honored One is greatly compassionate; he has opened my clouds of delusion and let me enter." (A clever fellow turns at one nudge; a bright pearl in a dish.) After the heretic left, Ananda asked the Buddha: "What did the heretic realize that he said he had entered?" (It certainly makes people doubt; everyone should know; locking up raw iron.) The Buddha said: "Like a good horse of the world, which moves at the shadow of the whip." (Tell me, what is called the shadow of the whip? One strike with the whisk. The tip of the stick has an eye bright as the sun; to know real gold, look into the fire; Shide eats with his mouth.)

此事若在言句上。三乘十二分教。豈是無言句。或道無言便是。又何消祖師西來作什麼。只如從上來。許多公案。畢竟如何見其下落。這一則公案。話會者不少。有底喚作良久。有底喚作據坐。有底喚作默然不對。且喜沒交涉。幾曾摸索得著來。此事其實。不在言句上。亦不離言句中。若稍有擬議。則千里萬裡去也。看他外道省悟後。方知亦不在此。亦不在彼。亦不在是。亦不在不是。且道是箇什麼。天衣懷和尚頌雲。維摩不默不良久。據坐商量成過咎。吹毛匣裡冷光寒。外道天魔皆拱手。百丈常和尚參法眼。眼令看此話。法眼一日問。爾看什麼因緣。常雲。外道問佛話。眼雲。爾試舉看。常擬開口。眼雲。住住。爾擬向良久處會那。常於言下。忽然大悟。後示眾雲。百丈有三訣。吃茶珍重。歇。擬議更思量。知君猶未徹。翠巖真點胸拈雲。六合九。有青黃赤白。一一交羅外道會四維陀典論。自雲。我是一切智人。在處索人論議。他致問端。要坐斷釋迦老子舌頭。世尊不費纖毫氣力。他便省去。讚歎雲。世尊大慈大悲。開我迷雲。令我得入且道作麼生。是大慈大悲處。世尊隻眼通三世。外道雙眸貫五天。溈山真如拈雲。外道懷藏至寶。世尊親為高提。森羅顯現。萬象歷然。且畢竟外道悟箇什麼。如趁狗逼牆。至極則無路處。他須回來。便乃活鱍鱍地。若計較是非。一時放下情盡見除。自然徹底分明。外道去後。阿難問佛雲。外道有何所證而言得入。佛雲。如世良馬見鞭影而行。後來諸方便道。又被風吹別調。中又云。龍頭蛇尾。什麼處是世尊鞭影。什麼處是見鞭影處。雪竇雲。邪正不分。過由鞭影。真如雲。阿難金鐘再擊。四眾共聞。雖然如是。大似二龍爭珠。長他智者威獰。雪竇頌雲。

If this matter lay in words and phrases, the Three Vehicles and twelve divisions of the teaching were hardly lacking in words and phrases. Or if one says that no words is it, why was there any need for the Patriarch to come from the west? As for all the cases from the past, how would you ever see where they land? There are many who explain this case. Some call it a long silence, some call it sitting in his seat, some call it silently not answering. Fortunately none has any connection; when have they ever got hold of it? This matter in fact is not in words and phrases, and not apart from words and phrases. If there is even a little hesitation, you are a thousand and ten thousand miles away. See how, after the heretic awakened, he came to know that it is not here, not there, not this, not not-this. Tell me, what is it? Abbot Huai of Tianyi's verse says: Vimalakirti did not stay silent or pause for long; sitting in his seat and discussing makes mistakes; in the box of the hair-splitting blade the cold light is chill; heretics and heavenly demons all fold their hands. Abbot Chang of Baizhang visited Fayan. Fayan had him look at this story. One day Fayan asked: "What case are you looking at?" Chang said: "The story of the heretic asking the Buddha." Fayan said: "Try citing it." Chang was about to open his mouth, when Fayan said: "Stop, stop! Are you going to understand it as the long silence?" At these words Chang suddenly had a great awakening. Later he addressed the assembly, saying: "Baizhang has three secrets: drink tea, take care, rest. Hesitating and thinking again, I know you still have not gone through." Cuiyan Zhen beat his chest and said: "Six directions, nine realms, with blue, yellow, red, and white, all intermingled. The heretic understood the Four Vedas and the doctrines, and said of himself: I am an all-knowing person, and wherever he went he sought people to debate. His question aimed at sitting and cutting off the tongue of old Shakyamuni. The World-Honored One did not spend a hair's breadth of effort, and he awakened. He praised, saying: the World-Honored One is greatly compassionate; he has opened my clouds of delusion and let me enter. Tell me, where is the place of great compassion? The World-Honored One's single eye penetrates the three times, and the heretic's two eyes pierce the five Indias." Weishan Zhenru raised it and said: "The heretic held a supreme treasure, and the World-Honored One personally lifted it high for him. The myriad phenomena appeared and all things were distinct. Tell me, what in the end did the heretic awaken to? Like chasing a dog against a wall, at the extreme there is no road and he must come back, and then it is lively. If you calculate right and wrong, let it go at once and feelings are entirely removed; naturally it is clear to the bottom. After the heretic left, Ananda asked the Buddha: what did the heretic realize that he said he entered? The Buddha said: like a good horse of the world which moves at the shadow of the whip." Later every quarter said this, and was again blown by the wind into another tune. They also said: dragon head, snake tail; where is the World-Honored One's shadow of the whip? Where is the place of seeing the shadow of the whip? Xuedou said: right and wrong are not distinguished, and the fault lies in the shadow of the whip. Zhenru said: Ananda's golden bell struck again, and the four groups heard it together. Even so, it is very like two dragons fighting over a pearl, adding to the wise ones' fierceness. Xuedou's verse says:

機輪曾未轉(在這裡。果然不動一絲毫)轉必兩頭走(不落有必落無。不東則西。左眼半斤右眼八兩)

The wheel of the mechanism has never turned (Here it is; sure enough, it does not move a hair.) If it turns, it must run to two sides (If it does not fall into having, it surely falls into non-having; if not east, then west; the left eye is half a catty, the right eye eight ounces.)

明鏡忽臨臺(還見釋迦老子麼。一撥便轉破也破也。敗也敗也)

A bright mirror suddenly faces the stand (Do you see old Shakyamuni? One nudge and it turns; broken, broken; defeated, defeated.)

當下分妍醜(盡大地是箇解脫門。好與三十棒。還見釋迦老子麼)妍醜分兮迷雲開(放一線道。許爾有箇轉身處。爭奈只是箇外道)

At once beauty and ugliness are distinguished (The whole earth is a gate of liberation; thirty blows are due. Do you see old Shakyamuni?) Beauty and ugliness are distinguished, the clouds of delusion open (Letting out a thread of path, you are allowed a place to turn; but alas, he is only a heretic.)

慈門何處生塵埃(遍界不曾藏。退後退後。達磨來也)

At the gate of compassion, where could dust arise? (Throughout the world it has never been hidden; step back, step back, Bodhidharma has come.)

因思良馬窺鞭影(我有拄杖子。不消爾與我。且道什麼處是鞭影處。什麼處是良馬處)

I think of the good horse glancing at the shadow of the whip (I have my staff; there is no need for you to give it to me. Tell me, where is the place of the shadow of the whip? Where is the place of the good horse?)

千里追風喚得回(騎佛殿出三門去也。轉身即錯。放過即不可。便打)

A horse that chases the wind for a thousand miles can be called back (Riding the Buddha hall out through the main gate; to turn the body is wrong; letting go is not allowed; strike.)

喚得回鳴指三下(前不搆村。後不迭店。拗折拄杖子。向什麼處去。雪竇雷聲甚大。雨點全無)

Called back, he snaps his fingers three times (No village ahead, no inn behind; breaking the staff, where will he go? Xuedou's thunder is loud, but not a drop of rain.)

機輪曾未轉。轉必兩頭走。機乃千聖靈機。輪是從本已來諸人命脈。不見古人道。千聖靈機不易親。龍生龍子莫因循。趙州奪得連城璧。秦王相如總喪身。外道卻是把得住作得主。未甞動著。何故他道。不問有言。不問無言。豈不是全機處。世尊會看風使帆。應病與藥。所以良久。全機提起。外道全體會去。機輪便阿轆轆地轉。亦不轉向有。亦不轉向無。不落得失。不拘凡聖。二邊一時坐斷。世尊才良久。他便禮拜。如今人多落在無。不然落在有。只管在有無處。兩頭走。雪竇道。明鏡忽臨臺。當下分妍醜。這箇不曾動著。只消箇良久。如明鏡臨臺相似。萬象不能逃其形質。外道雲。世尊大慈大悲。開我迷雲。令我得入。且道是什麼處。是外道入處。到這裡。須是箇箇自參自究。自悟自會始得。便於一切處。行住坐臥。不問高低。一時現成。更不移易一絲毫。才作計較。有一絲毫道理。即礙塞殺人。更無入作分也。後面。頌世尊大慈大悲。開我迷雲。令我得入。當下忽然分妍醜。妍醜分兮迷雲開。慈門何處生塵埃。盡大地是世尊大慈大悲門戶。爾若透得。不消一揑。此亦是放開底門戶。不見世尊。於三七日中。思惟如是事。我寧不說法。疾入於涅槃。因思良馬窺鞭影。千里追風喚得回。追風之馬。見鞭影而便過千里。教回即回。雪竇意賞他道。若得俊流。方可一撥便轉。一喚便回。若喚得回。便鳴指三下。且道是點破。是撒沙。

The wheel of the mechanism has never turned. If it turns, it must run to two sides. The mechanism is the spiritual mechanism of a thousand sages, and the wheel is the lifeblood of all from the beginning. Have you not heard the ancients say: the spiritual mechanism of a thousand sages is not easily approached; a dragon gives birth to dragon sons, so do not dally. Zhaozhou won the city-matching jade; the King of Qin and Xiang Ru both lost their bodies. The heretic was able to hold on and be his own master, never being moved. Why? He said: I do not ask about words and I do not ask about no words. Is this not the place of full mechanism? The World-Honored One knew how to watch the wind and set the sail, and gave medicine for the illness. So he was silent for a long while, raised the full mechanism, the heretic understood with his whole body, and the wheel of the mechanism turned smoothly, not turning toward having and not turning toward non-having, not falling into gain or loss, not bound by ordinary or sage, cutting off both sides at once. As soon as the World-Honored One was silent for a long while, he bowed. People now mostly fall into non-having or else into having, running to two sides in having and non-having. Xuedou says: a bright mirror suddenly faces the stand; at once beauty and ugliness are distinguished. This has never been moved; it only needed a long silence. Like a bright mirror facing its stand, the myriad forms cannot escape their shapes. The heretic said: the World-Honored One is greatly compassionate; he has opened my clouds of delusion and let me enter. Tell me, where is the place the heretic entered? Here each one must study and investigate for himself, awaken and understand for himself before it works, and in all places, walking, standing, sitting and lying, regardless of high or low, it is ready-made at once and does not shift a hair. As soon as you calculate, if there is the least bit of principle, it blocks and kills; there is no share in entering. Later he praises the World-Honored One's great compassion: has opened my clouds of delusion and let me enter. At once beauty and ugliness are distinguished; beauty and ugliness are distinguished, the clouds of delusion open; at the gate of compassion where could dust arise? The whole earth is the gate of the World-Honored One's great compassion. If you pass through, it takes not even a pinch. This too is a gate that is opened. Have you not heard that the World-Honored One, for three weeks, thought on this matter: should I rather not teach, and quickly enter nirvana? I think of the good horse glancing at the shadow of the whip; a horse that chases the wind for a thousand miles can be called back. A wind-chasing horse, on seeing the shadow of the whip, runs a thousand miles at once, yet when told to return, returns. Xuedou's intent is to praise him: only a swift one can turn at one nudge and return at one call. Having called him back, he snaps his fingers three times. Tell me, is this pointing out or scattering sand?

垂示雲。當機覿面。提陷虎之機。正按傍提。布擒賊之略。明合暗合。雙放雙收解弄死蛇。還他作者。

The introduction says: Meeting the occasion face to face, he raises the mechanism to trap a tiger; pressing straight and lifting from the side, he lays out a plan to catch a thief. Bright side fits, dark side fits; releasing both and gathering both, he knows how to play with a dead snake. This returns to the master.

【六六】舉。巖頭問僧什麼處來(未開口時納敗缺了也。穿過髑髏。要知來處也不難)僧雲。西京來(果然一箇小賊)頭雲。黃巢過後。還收得劍麼(平生不曾做草賊。不懼頭落。便恁麼問。好大膽)僧雲。收得(敗也。未識轉身處。茅廣漢如麻似粟)巖頭引頸近前雲。㘞(也須識機宜始得。陷虎之機。是什麼心行)僧雲。師頭落也(只見錐頭利。不見鑿頭方。識甚好惡。著也)巖頭呵呵大笑(盡天下衲僧不奈何。欺殺天下人。尋這老漢頭落處不得)僧後到雪峰(依前顢頇懞懂。這僧往往十分納敗缺去)峰問。什麼處來(不可不說來處。也要勘過)僧雲。巖頭來(果然納敗缺)峰雲。有何言句(舉得不免吃棒)僧舉前話(便好趕出)雪峰打三十棒趕出(雖然斬釘截鐵。因甚只打三十棒。拄杖子也未到折在。且未是本分。何故朝打三千暮打八百。若不是同參。爭辨端的。雖然如是。且道雪峰巖頭落在什麼處)。

[Case 66] Cited: Yantou asked a monk: 'Where do you come from?' (Before he opened his mouth he had already shown his defect; he has pierced through the skull; to know where he comes from is not hard.) The monk said: 'From the Western Capital.' (Sure enough, a petty thief.) Tou said: 'After Huang Chao passed through, did you still keep your sword?' (He has never been a bandit in his life; unafraid of losing his head, he asks like this; what boldness!) The monk said: 'I kept it.' (Defeated; he does not yet know where to turn his body; thatch-cutting fellows are as many as hemp and millet.) Yantou stretched out his neck and came forward, saying: 'Ha!' (One must recognize the opportunity to succeed; a tiger-trapping device; what mind and conduct is this?) The monk said: 'The Master's head has fallen!' (He sees only the sharp point of the awl and not the squareness of the chisel's head; what does he know of good and bad? He has been caught.) Yantou laughed heartily. (No monk under heaven can do anything about it; he bullies everyone under heaven; they cannot find where the old man's head fell.) Later the monk went to Xuefeng. (Still muddled and befuddled as before; this monk is repeatedly defeated by ten parts.) Feng asked: 'Where do you come from?' (One cannot fail to say where one comes from; he must also be tested.) The monk said: 'From Yantou.' (Sure enough, defeated.) Feng said: 'What words did he have?' (Bringing it up, he cannot avoid a beating.) The monk recounted the previous exchange. (He should be driven out.) Xuefeng struck him thirty blows and drove him out. (Though it is cutting nails and slicing iron, why only thirty blows? The staff has not yet broken. And it is not yet one's proper place. Why? Struck three thousand in the morning and eight hundred in the evening. If they were not fellow students, how would they discern the truth? Even so, tell me, where do Xuefeng and Yantou land?)

大凡挑囊負缽。撥草瞻風。也須是具行腳眼始得。這僧眼似流星。也被巖頭勘破了一串穿卻。當時若是箇漢。或殺或活。舉著便用。這僧砑郎當。卻道收得。似恁麼行腳。閻羅老子問爾。索飯錢在。知他踏破多少草鞋。直到雪峰。當時若有些子眼筋。便解瞥地去。豈不快哉。這箇因緣。有節角誵訛處。此事雖然無得失。得失甚大。雖然無揀擇。到這裡。卻要具眼揀擇。看他龍牙行腳時。致箇問端。問德山。學人仗鏌鎁劍。擬取師頭時如何。德山引頸近前雲。㘞。龍牙雲。師頭落也。山便歸方丈。牙後舉似洞山。洞山雲。德山當時道什麼。牙雲。他無語。洞山雲。他無語則且置。借我德山落底頭來看。牙於言下大悟。遂焚香遙望德山禮拜懺悔。有僧傳到德山處。德山雲。洞山老漢。不識好惡。這漢死來多少時也。救得有什麼用處。這箇公案。與龍牙底一般。德山歸方丈。則暗中最妙。巖頭大笑。他笑中有毒。若有人辨得。天下橫行。這僧當時若辨得出。千古之下。免得檢責。於巖頭門下。已是一場蹉過。看他雪峰老人是同參。便知落處。也不與他說破。只打三十棒趕出院。可以光前絕後。這箇是拈作家衲僧鼻孔。為人底手段。更不與他如之若何。教他自悟去。本分宗師為人。有時籠罩。不教伊出頭。有時放令死郎當地。卻須有出身處。大小大巖頭雪峰倒被箇吃飯禪和勘破。只如巖頭道。黃巢過後還收得劍麼。諸人且道。這裡合下得什麼語。免得他笑。又免得雪峰行棒趕出。這裡誵訛。若不曾親證親悟。縱使口頭快利。至究竟透脫生死不得。山僧尋常教人覰這機關轉處。若擬議則遠之遠矣。不見投子問鹽平僧雲。黃巢過後。收得劍麼。僧以手指地。投子云。三十年弄馬騎。今日卻被驢子撲。看這僧。也不妨是箇作家。也不道收得。也不道收不得。與西京僧。如隔海在。真如拈雲。他古人。一箇做頭。

In general, when one shoulders one's bag and carries one's bowl, parting the grass and looking to the wind, one must have the eye of a traveler. This monk's eye was like a shooting star, yet he was still seen through and strung together by Yantou. Had he been a real fellow, whether killing or giving life he would have used it the moment it was raised. This monk was slack and said he kept it. A traveler like this, when old Yama asks, will be asked to pay for his meals. Who knows how many straw sandals he wore through. Arriving at Xuefeng, if he had had even a little of the eye's sinew then, he would have been able to glance and understand; would that not have been delightful? This story has places where the joints are confused. Although this matter has no gain or loss, the gain and loss are very great; although there is no picking and choosing, here one must have the eye to choose. Look at Longya when he was traveling and raised a question for Deshan: 'If a student, relying on the Moye sword, intends to take the Master's head, what then?' Deshan stretched out his neck and came forward, saying: 'Ha!' Longya said: 'The Master's head has fallen.' Shan returned to the abbot's quarters. Later Ya recounted it to Dongshan. Dongshan said: 'What did Deshan say then?' Ya said: 'He had nothing to say.' Dongshan said: 'Leave aside his having nothing to say; lend me Deshan's fallen head to look at.' At these words Ya had a great awakening. He burned incense, bowed from afar toward Deshan, and repented. A monk carried the news to Deshan's place. Deshan said: 'That old fellow Dongshan does not know good from bad. That fellow has been dead for how long now; what use is saving him?' This case is the same as Longya's. Deshan returning to the abbot's quarters is most wonderful in the dark. Yantou's laughter had poison in its laughing. If someone could discern it, he would roam freely under heaven. If this monk had been able to discern it then, he would have been spared reproach for ages to come. Under Yantou's gate he had already missed a chance. Look at old Xuefeng, a fellow student, who knew the landing place and did not explain it to him, only struck him thirty blows and drove him out of the monastery; one could say it surpassed the past and cut off the future. This is the skill of pinching a master's nostril and helping a person, without further talk of 'what then,' leaving him to awaken for himself. A native master helps people: sometimes he covers them over so they cannot stick out their heads; sometimes he lets them lie slack as dead, yet there must be a way out. How embarrassing for Yantou and Xuefeng to have been seen through by a rice-eating Chan follower! As for what Yantou said, 'After Huang Chao passed through, do you still keep your sword?' all of you tell me, what words should one give here to avoid his laughter and also avoid Xuefeng striking and driving one out? The confusion here, if you have not personally realized and awakened, though you may be quick of tongue, you ultimately cannot break through birth and death. This mountain monk usually has people look at the turning point of this mechanism; if you hesitate, you are farther and farther away. Have you not seen Touzi ask a monk from Yanping: 'After Huang Chao passed through, did you keep your sword?' The monk pointed to the ground with his hand. Touzi said: 'For thirty years I rode horses, and today I was bucked off by a donkey.' Look at this monk; he was no mean master. He did not say he kept it, and did not say he did not keep it; compared with the Western Capital monk, they are as if separated by an ocean. Zhenru took it up and said: 'Those ancients, one made the head.

一箇做尾定也。雪竇頌雲。

(Yuanwu continued:) 'One made the tail, for sure.' Xuedou's verse says:

黃巢過後曾收劍(孟八郎漢有什麼用處。只是錫刀子一口)大笑還應作者知(一子親得。能有機箇。不是渠儂爭得自由)

After Huang Chao passed through, he once kept the sword (a Meng Ba Lang fellow; what use? Just one tin knife). The great laugh must be known by the master (one son who personally got it; how many can do it? It is not that he has gained freedom by struggling).

三十山藤且輕恕(同條生同條死。朝三千暮八百。東家人死西家人助哀。卻與救得活)

Thirty blows of the mountain vine, let it go lightly (born on the same branch, die on the same branch; three thousand in the morning, eight hundred in the evening; when a man in the east house dies, the west house helps mourn, yet he is saved alive).

得便宜是落便宜(據欵結案。悔不慎當初。也有些子)

Gaining the advantage is falling into disadvantage (settling the case according to the plea; regret not being careful at first; there is something to it).

黃巢過後曾收劍。大笑還應作者知。雪竇便頌這僧與巖頭大笑處。這箇些子。天下人摸索不著。且道他笑箇什麼。須是作家方知。這笑中有權有實。有照有用。有殺有活。三十山藤且輕恕。頌這僧後到雪峰面前。這僧依舊莽鹵。峰便據令而行。打三十棒趕出。且道為什麼卻如此。爾要盡情會這話麼。得便宜是落便宜。

After Huang Chao passed through, he once kept the sword; the great laugh must be known by the master. Xuedou composes the verse here on the laughter of this monk and Yantou. This little bit, people under heaven cannot grope for. Tell me, what is he laughing at? Only a master knows. In this laugh there is provisional and real, illumination and function, killing and giving life. 'Thirty blows of the mountain vine, let it go lightly' praises that later this monk went to Xuefeng, and as before was rash and crude, and Feng enforced the rule, struck him thirty blows, and drove him out. Tell me, why was it so? Do you want to fully understand this saying? Gaining the advantage is falling into disadvantage.

【六七】舉。梁武帝請傅大士講金剛經(達磨兄弟來也。魚行酒肆即不無。衲僧門下即不可。這老漢老老大大作這般去就)大士便於座上。揮案一下。便下座(直得火星迸散。似則似是則未是。不煩打葛藤)武帝愕然(兩回三度被人瞞。也教他摸索不著)誌公問。陛下還會麼(黨理不黨情。盵膊不向外。也好與三十棒)帝雲。不會(可惜許)誌公雲。大士講經竟(也須逐出國始得。當時和誌公。一時與趕出國。始是作家。兩箇漢同坑無異土)。

[Case 67] Cited: Emperor Wu of Liang invited Great Master Fu to lecture on the Diamond Sutra (the Bodhidharma brothers have come; fish moving through a wine shop is not without precedent, but at a monk's gate it cannot be; this old man, so old, acts like this). The Great Master, on the seat, struck the table once and then stepped down (so that sparks scatter; it is like, but not right; no need to tangle with vines). The Emperor was startled (twice, three times deceived; let him also grope in vain). Zhigong asked: 'Does Your Majesty understand?' (Siding with principle and not with feelings; the elbow does not bend outward; he may also be given thirty blows.) The Emperor said: 'I do not understand.' (A pity.) Zhigong said: 'The Great Master has finished lecturing on the sutra.' (He too should be driven out of the country; had they driven out Zhigong at the same time then, that would have been a master; two fellows in the same pit, no different earth.)

梁高祖武帝。蕭氏。諱衍。字叔達。立功業。以至受齊禪。即位後。別註五經講議。奉黃老甚篤。而性至孝。一日思得出世之法。以報劬勞。於是捨道事佛。廼受菩薩戒。於婁約法師處。披佛袈裟。自講放光般若經。以報父母。時誌公大士。以顯異惑眾。繫於獄中。誌公乃分身。遊化城邑。帝一日知之。感悟極推重之。誌公數行遮護。隱顯逮不可測。時婺州有大士者。居雲黃山。手栽二樹。謂之雙林。自稱當來善慧大士。一日修書。命弟子。上表聞於帝。時朝廷以其無君臣之禮不受。傅大士將入金陵城中賣魚。時武帝或請誌公講金剛經。誌公曰。貧道不能講。市中有傅大士者。能講此經。帝下詔召之入禁中。傅大士既至。於講座上。揮案一下。便下座。當時便與推轉。免見一場狼籍。卻被誌公雲陛下還會麼。帝雲。不會。誌公雲。大士講經竟也。是一人作頭。一人作尾。誌公恁麼道。還夢見傅大士麼。一等是弄精魂。這箇就中奇特。雖是死蛇。解弄也活。既是講經為甚。卻不大分為二。一如尋常座主道。金剛之體堅固。物物不能壞。利用故能摧萬物。如此講說。方喚作講經。雖然如是。諸人殊不知。傅大士只拈向上關捩子。略露鋒鋩。教人知落處。直截與爾。壁立萬仞。恰好被誌公不識好惡。卻雲大士講經竟。正是好心不得好報。如美酒一盞。卻被誌公以水攙過。如一釜羹。被誌公將一顆鼠糞汙了。且道既不是講經。畢竟喚作什麼。頌雲。

Emperor Wu of Liang, the Great Ancestor, was surnamed Xiao, with personal name Yan and courtesy name Shuda. He established his achievements and so received the abdication from Qi. After taking the throne, he wrote separate annotations on the Five Classics and lectures on them, and served the Yellow Emperor and Laozi most devoutly, and was extremely filial by nature. One day he thought of obtaining the method of leaving the world to repay his parents' toil, and so he gave up Daoism and served Buddhism, receiving the bodhisattva precepts, and at the place of Dharma Master Louyue put on the Buddha's kasaya and personally lectured on the Fangguang Prajna Sutra to repay his parents. At that time Zhigong and the Great Master were imprisoned for displaying marvels and confusing the multitude. Zhigong then divided his body and roamed to convert cities and towns. The Emperor learned of it one day, was moved and awakened, and revered him to the utmost. Zhigong repeatedly shielded him, hiding and appearing beyond measure. At that time in Wuzhou there was a Great Master who lived on Mount Yunhuang, who with his own hands planted two trees and called them the Twin Groves, calling himself the Great Master Shanhui of the future. One day he wrote a letter and had a disciple present a memorial to the Emperor. At the time the court did not accept it because it lacked the form of ruler and minister. Great Master Fu was about to enter the city of Jinling to sell fish. At that time Emperor Wu sometimes asked Zhigong to lecture on the Diamond Sutra. Zhigong said: 'This poor monk cannot lecture. In the market there is Great Master Fu, who can lecture on this sutra.' The Emperor issued an edict summoning him into the palace. When Great Master Fu arrived, on the lecture seat he struck the table once and then stepped down. Had they pushed it along at the time, they would have been spared a scene of utter disorder. But Zhigong said: 'Does Your Majesty understand?' The Emperor said: 'I do not understand.' Zhigong said: 'The Great Master has finished lecturing on the sutra.' One made the head and one made the tail. Saying it like this, did Zhigong ever dream of Great Master Fu? Both play with spirits, and there is something remarkable in this. Though it is a dead snake, one who knows how to handle it makes it live. Since it was a lecture on the sutra, why not divide it greatly into two, just like an ordinary lecturer saying: the substance of the diamond is firm, no thing can break it, and its function is sharp, so it can smash all things. Lecturing like this is what is called lecturing on the sutra. Even so, you all do not realize that Great Master Fu only took up the pivot of the upward direction, slightly revealed the point, and let people know the landing place, directly giving it to you, a wall a thousand fathoms high. Just then Zhigong did not know good from bad and said 'the Great Master has finished lecturing on the sutra': this is precisely a good heart not receiving a good return, like a cup of fine wine diluted with water by Zhigong, like a pot of soup fouled by Zhigong with a single mouse dropping. Tell me, if it was not a lecture on the sutra, what, in the end, should it be called? The verse says:

不向雙林寄此身(只為他把不住。囊裡豈可藏錐)卻於梁土惹埃塵(若不入草。爭見端的。不風流處也風流)

Not lodging this body in the Twin Groves (just because he could not hold it in; how can an awl be hidden in a bag?), but stirring up dust in the land of Liang (if one does not enter the weeds, how does one see the truth? It is elegant even where it is not elegant).

當時不得誌公老(作賊不須本。有牽伴底癩兒)

If at that time there had not been old Zhigong (a thief needs no capital; a leper who has a companion to pull him along).

也是棲棲去國人(正好一狀領過。便打)

He too would have been a restless man leaving his country (just fit for one charge to cover both; strike him!).

不向雙林寄此身。卻於梁土惹埃塵。傅大士與沒板齒老漢。一般相逢。達磨初到金陵。見武帝。帝問。如何是聖諦第一義。磨雲。廓然無聖。帝雲。對朕者誰。磨雲。不識。帝不契。遂渡江至魏。武帝舉問誌公。公雲。陛下還識此人否。帝雲。不識。誌公雲。此是觀音大士。傳佛心印。帝悔。遂遣使去取。誌公雲。莫道陛下。發使去取。合國人去。他亦不回。所以雪竇道。當時不得誌公老。也是棲棲去國人。當時若不是誌公。為傅大士出氣。也須是趕出國去。誌公既饒舌。武帝卻被他熱瞞一上。雪竇大意道。不須他來梁士。講經揮案。所以道。何不向雙林寄此身。吃粥吃飯。隨分過時。卻來梁士。恁麼指注揮案一下。便下座。便是他惹埃塵處。既是要殊勝。則目視雲霄。上不見有佛。下不見有眾生。若論出世邊事。不免灰頭土面。將無作有。將有作無。將是作非。將麁作細。魚行酒肆。橫拈倒用。教一切人明此箇事。若不恁麼放行。直到彌勒下生。也無一箇半箇。傅大士既是拖泥帶水。賴是有知音。若不得誌公老。幾乎趕出國了。且道即今在什麼處。

'Not lodging this body in the Twin Groves, but stirring up dust in the land of Liang': Great Master Fu met the toothless old man in the same way. When Bodhidharma first arrived in Jinling, he saw Emperor Wu. The Emperor asked: 'What is the first principle of the holy truths?' Bodhidharma said: 'Vast emptiness, nothing holy.' The Emperor said: 'Who is it that faces me?' Bodhidharma said: 'I do not know.' The Emperor did not accord with him, so he crossed the river to Wei. Emperor Wu raised it with Zhigong. Zhigong said: 'Does Your Majesty know this man?' The Emperor said: 'I do not know.' Zhigong said: 'This is Great Master Guanyin, transmitting the Buddha's mind seal.' The Emperor regretted it and sent an envoy to fetch him. Zhigong said: 'Do not say Your Majesty sends an envoy; if the whole country went, he would not come back.' So Xuedou said: 'If at that time there had not been old Zhigong, he too would have been a restless man leaving his country.' If at that time Zhigong had not vented anger for Great Master Fu, he too would have had to be driven out of the country. Since Zhigong was talkative, the Emperor was deceived by him once and for all. Xuedou's general meaning is that he need not have come to the land of Liang and lectured on the sutra and struck the table. So he said: why not lodge this body in the Twin Groves, eat gruel and rice, and pass the time as one's lot allows? But coming to the land of Liang, pointing and striking the table once, and stepping down, this is where he stirred up dust. Since one wants to be outstanding, one looks at the clouds above, and above sees no buddhas, below sees no sentient beings. If we speak of matters at the edge of leaving the world, one cannot avoid gray head and dusty face, taking nothing for something, something for nothing, right for wrong, coarse for fine, fish moving in a wine shop, using things crosswise and upside down, so that everyone may understand this matter. If he did not let go like this, until Maitreya descends there would not be one or half a person. Since Great Master Fu was dragging mud and water, it was lucky he had a kindred spirit. Without old Zhigong, he would nearly have been driven out of the country. Tell me, where is he right now?

垂示雲。掀天關翻地軸。擒虎兕辨龍蛇。須是箇活鱍鱍漢。始得句句相投機機相應。且從上來什麼人合恁麼。請舉看。

Introduction. Lift the gate of heaven and overturn the axis of earth, seize tigers and rhinos and discern dragons and snakes. One must be a lively fellow to have every line match and every mechanism respond. Throughout the past, who has been fit for this? Please bring it up.

【六八】舉。仰山問三聖。汝名什麼(名實相奪。勾賊破家)聖雲。惠寂(坐斷舌頭。攙旗奪鼓)仰山雲。惠寂是我(各自守封疆)聖雲。我名惠然(閙市裡奪。去彼此卻守本分)仰山呵呵大笑(可謂是箇時節。錦上鋪花。天下人不知落處。何故土廣人。稀相逢者少。一似巖頭笑。又非巖頭笑。一等是笑。為什麼卻作兩段。具眼者始定當看)。

[Case 68] Cited: Yangshan asked Sansheng: 'What is your name?' (Name and reality displace each other; hooking in a thief to ruin the house.) Sheng said: 'Huiji.' (Sitting on and cutting off the tongue; seizing flags and snatching drums.) Yangshan said: 'Huiji is me.' (Each guarding his own borders.) Sheng said: 'My name is Huiran.' (Seizing in a noisy market; going away, each keeps to his own place.) Yangshan laughed heartily. (One could say a fine moment; adding flowers to brocade; people under heaven do not know where it lands. Why? The land is broad and people few, and those who meet are rare. It is like Yantou's laughter, and yet not Yantou's laughter. It is all laughter; why then divide it into two? Only one with the eye can settle and look.)

三聖是臨濟下尊宿。少具出群作略。有大機有大用。在眾中。昂昂藏藏。名聞諸方。後辭臨濟。遍遊淮海。到處叢林。皆以高賓待之。自向北至南方。先造雪峰便問。透網金鱗。未審以何為食。峰雲。待汝出網來。即向汝道。聖雲。一千五百人善知識。話頭也不識。峰雲。老僧住持事繁。峰往寺莊。路逢獼猴。乃雲。這獼猴各各佩一面古鏡。聖雲。歷劫無名。何以彰為古鏡。峰雲。瑕生也。聖雲。一千五百人善知識。話頭也不識。峰雲。罪過。老僧住持事繁。後至仰山。山極愛其俊利。待之於明窓下。一日有官人來參仰山。山問。官居何位。雲推官。山竪起拂子云。還推得這箇麼。官人無語。眾人下語。俱不契仰山意。時三聖病在延壽堂。仰山令侍者持此語問之。聖雲。和尚有事也。再令侍者問未審有什麼事。聖雲。再犯不容。仰山深肯之。百丈當時。以禪板蒲團付黃檗。拄杖拂子付溈山。溈山後付仰山。仰山既大肯三聖。聖一日辭去。仰山以拄杖拂子付三聖。聖雲。某甲已有師。仰山詰其由。乃臨濟的子也。只如仰山問三聖。汝名什麼。他不可不知其名。何故更恁麼問。所以作家。要驗人得知子細。只似等閑。問雲。汝名什麼。更道無計較。何故三聖不雲惠然。卻道惠寂。看他具眼漢。自然不同。三聖恁麼。又不是顛。一向攙旗奪鼓。意在仰山語外。此語不墮常情。難為摸索。這般漢手段。卻活得人。所以道。他參活句。不參死句。若順常情。則歇人不得。看他古人念道如此。用盡精神。始能大悟。既悟了用時還同未悟時人相似。隨分一言半句。不得落常情。三聖知他仰山落處。便向他道。我名惠寂。仰山要收三聖。三聖倒收仰山。仰山只得就身打劫道。惠寂是我。是放行處。三聖雲。我名惠然。亦是放行。所以雪竇後面頌雲。雙收雙放若為宗。只一句內一時頌了。仰山呵呵大笑。也有權有實。

Sansheng was an elder in Linji's line. In his youth he had outstanding strategy, great mechanism and great function. In the assembly he was lofty and conspicuous, with a name known everywhere. Later he took leave of Linji and traveled all over the Huai and the sea, and in every monastery he was treated as a high guest. Going from north to south, he first called on Xuefeng and asked: 'The golden fish that has passed through the net: what does it eat?' Feng said: 'When you come out of the net, I will tell you.' Sheng said: 'A teacher of fifteen hundred does not even recognize the key phrase.' Feng said: 'This old monk's duties as abbot are many.' Xuefeng went to the monastery estate, and on the road met a monkey, and said: 'This monkey, each one carries an ancient mirror.' Sheng said: 'Through kalpas it has had no name; how can it be called an ancient mirror?' Feng said: 'A flaw has arisen.' Sheng said: 'A teacher of fifteen hundred does not even recognize the key phrase.' Feng said: 'My fault. This old monk's duties as abbot are many.' Later he came to Yangshan. Shan greatly loved his sharpness and treated him under the bright window. One day an official came to call on Yangshan. Shan asked: 'What rank do you hold?' He said: 'Judicial assistant.' Shan held up his whisk and said: 'Can you judge this?' The official had no words. The others offered words, all of which failed to accord with Yangshan's meaning. At that time Sansheng was ill in the Yanshou hall. Yangshan had an attendant take this question to him. Sheng said: 'The Master has something on his mind.' The attendant asked again: 'What is it?' Sheng said: 'A second offense will not be tolerated.' Yangshan deeply approved. Baizhang had entrusted the meditation board and cushion to Huangbo and the staff and whisk to Weishan; Weishan later entrusted them to Yangshan. Since Yangshan greatly approved of Sansheng, one day when Sheng took leave, Yangshan entrusted the staff and whisk to Sansheng. Sheng said: 'I already have a teacher.' Yangshan asked the reason, and he was Linji's son. As for Yangshan asking Sansheng 'What is your name?', he could not not know his name; why ask like this? So a master wants to test people and know them in detail; it seems casual: 'What is your name?' and then saying there is no scheming. Why did Sansheng not say Huiran, but said Huiji? Look at the fellow with the eye; he is naturally different. Sansheng's doing so was not madness; he was constantly seizing flags and snatching drums, with his meaning outside Yangshan's words. This saying does not fall into ordinary feelings and is hard to grope for. Such a fellow's skill is able to give life to people. So it is said: he studies the living phrase and not the dead phrase. If you follow ordinary feelings, you cannot give people rest. Look at the ancients, how they pursued the Way like this, spending all their spirit before they could greatly awaken. Having awakened, in use they were again like people before awakening, according to their portion saying a word or half a phrase, not falling into ordinary feelings. Sansheng knew where Yangshan landed, and so told him: 'My name is Huiji.' Yangshan wanted to gather in Sansheng, but Sansheng instead gathered in Yangshan. Yangshan could only rob on the spot, saying: 'Huiji is me.' This is the place of letting go. Sansheng said: 'My name is Huiran.' This too is letting go. So Xuedou's verse afterward says: 'Gathering in and letting go together, how is it the essential?' It is all finished in one line at once. Yangshan's hearty laughter also has provisional and real.

也有照有用。為他八面玲瓏。所以用處得大自在。這箇笑與巖頭笑不同。巖頭笑有毒藥。這箇笑。千古萬古。清風凜凜地。雪竇頌雲。

(Yuanwu continued:) It also has illumination and function. Because he was eight-sided and brilliant, his use of it was greatly free. This laughter differs from Yantou's laughter. Yantou's laughter has poison; this laughter, for ten thousand ages, is chilly and clean. Xuedou's verse says:

雙收雙放若為宗(知他有幾人。八面玲瓏。將謂真箇有恁麼事)騎虎由來要絕功(若不是頂門上有眼肘臂下有符。爭得到這裡。騎則不妨。只恐爾下不得。不是恁麼人。爭明恁麼事)

Gathering in and letting go together, how is it the essential? (Who knows how many there are; eight-sided and brilliant; one would think there really was such a thing.) Riding the tiger has always required exhausting the effort (without an eye on the crown of the head and a talisman under the elbow, how could one reach here? Riding is fine, but I fear you cannot get down; if he were not such a man, how would he understand such a matter?).

笑罷不知何處去(盡四百軍州覓恁麼人。也難得。言猶在耳。千古萬古有清風)

When the laughter ends, I do not know where he went (searching all four hundred districts for such a man would be hard to find; the words are still in my ears; for ten thousand ages there is a clean wind).

只應千古動悲風(如今在什麼處。咄。既是大笑。為什麼卻動悲風。大地黑漫漫)

Only a sad wind stirs through the ages (where is he now? Tut! Since it was a great laugh, why does it stir a sad wind? The great earth is pitch black).

雙收雙放若為宗。放行互為賓主。仰山雲。汝名什麼。聖雲。我名惠寂是雙放。仰山雲。惠寂是我。聖雲。我名惠然是雙收。其實是互換之機。收則大家收。放則大家放。雪竇一時頌盡了也。他意道。若不放收。若不互換。爾是爾我是我。都來只四箇字。因甚卻於裡頭。出沒卷舒。古人道。爾若立我便坐。爾若坐我便立。若也同坐同立。二俱瞎漢。此是雙收雙放。可以為宗要。騎虎由來要絕功。有如此之高風最上之機要。要騎便騎。要下便下。據虎頭亦得。收虎尾亦得。三聖仰山。二俱有此之風。笑罷不知何處去。且道他笑箇什麼。直得清風凜凜為什麼。末後卻道。只應千古動悲風。也是死而不弔。一時與爾註解了也。爭柰天下人啗啄不入。不知落處。縱是山僧。也不知落處。諸人還知麼。

'Gathering in and letting go together, how is it the essential?' Letting go means guest and host interchange. Yangshan said: 'What is your name?' Sheng said: 'My name is Huiji.' That is a double letting go. Yangshan said: 'Huiji is me.' Sheng said: 'My name is Huiran.' That is a double gathering in. In truth it is a mechanism of mutual exchange: when it gathers in, everyone gathers in; when it lets go, everyone lets go. Xuedou finished it all at once. His meaning is: if there were no letting go and gathering in, if there were no mutual exchange, you would be you and I would be I, and in all there would be only those four words. Why then, within it, do they emerge, vanish, roll up, and unroll? The ancients said: if you stand I sit; if you sit I stand; if we sit and stand together, both are blind men. This is gathering in and letting go together, and it can serve as the essential. 'Riding the tiger has always required exhausting the effort': there is such lofty style and supreme mechanism; if you want to ride, ride; if you want to get down, get down; grasping the tiger's head is possible and gathering up the tiger's tail is possible. Sansheng and Yangshan both had this style. 'When the laughter ends, I do not know where he went.' Tell me, what is he laughing at? Why is the clean wind so chilly? And at the very end he says: 'Only a sad wind stirs through the ages,' which is also death without condolence. I have annotated it for you all at once. But all under heaven cannot bite into it and do not know where it lands. Even this mountain monk does not know where it lands. Do you all know?

垂示雲。無啗啄處。祖師心印。狀似鐵牛之機。透荊棘林。衲僧家。如紅爐上一點雪。平地上七穿八穴則且止。不落寅緣。又作麼生。試舉看。

Introduction. Where there is nothing to peck at, the Patriarch's mind seal looks like the mechanism of an iron ox, breaking through the thorn forest. The monk's house is like a speck of snow on a red-hot stove. Piercing seven ways and holing eight ways on level ground, let that be. Not falling into attachments: (the base text writes this as 寅缘, which should be 夤缘) what then? Let me bring it up.

【六九】舉。南泉歸宗麻谷。同去禮拜忠國師。至中路(三人同行必有我師。有什麼奇特。也要辨端的)南泉於地上。畫一圓相雲。道得即去(無風起浪。也要人知。擲卻陸沈船。若不驗過。爭辨端的)歸宗於圓相中坐(一人打鑼。同道方知)麻谷便作女人拜(一人打鼓。三箇也得)泉雲。恁麼則不去也(半路抽身是好人。好一場曲調作家作家)歸宗雲。是什麼心行(賴得識破。當時好與一掌。孟八郎漢)。

[Case 69] Cited: Nanquan, Guizong, and Magu went together to pay respects to National Teacher Zhong. Halfway along (when three walk together there must be a teacher for me; what is remarkable? One must also discern the truth) Nanquan drew a circle on the ground and said: 'If you can say something, we will go.' (Stirring waves without wind, and wanting people to know; throwing away the sunken boat; if one does not test it, how can one discern the truth?) Guizong sat in the circle. (One beats a gong; only fellow travelers know.) Magu bowed like a woman. (One beats a drum; three also work.) Quan said: 'In that case we will not go.' (To withdraw halfway is a good person; what a fine tune; masters, masters!) Guizong said: 'What kind of mind and conduct is this?' (Lucky he saw through it; he should have been given a slap then; a Meng Ba Lang fellow.)

當時馬祖盛化於江西。石頭道行於湖湘。忠國師道化於長安。他親見六祖來。是時南方擎頭帶角者。無有不欲升其堂入其室。若不爾。為人所恥。這老漢三箇。欲去禮拜忠國師。至中路。做這一場敗缺。南泉雲。恁麼則不去也。既是一一道得。為什麼卻道不去。且道古人意作麼生。當時待他道恁麼則不去也。劈耳便掌。看他作什麼伎倆。萬古振綱宗。只是這些子機要。所以慈明道。要牽只在索頭邊。撥著點著便轉。如水上捺葫蘆子相似。人多喚作不相肯語。殊不知。此事到極則處。須離泥離水。拔楔抽釘。爾若作心行會。則沒交涉。古人轉變得好。到這裡。不得不恁麼。須是有殺有活。看他一人去圓相中坐。一人作女人拜。也甚好。南泉雲。恁麼則不去也。歸宗雲。是什麼心行。孟八郎漢。又恁麼去也。他恁麼道。大意要驗南泉。南泉尋常道。喚作如如。早是變了也。南泉歸宗麻谷。卻是一家裡人。一擒一縱。一殺一活。不妨奇特。雪竇頌雲。

At that time Mazu was flourishing in transforming Jiangxi, Shitou's Way was practiced in Hu and Xiang, and National Teacher Zhong's teaching spread in Chang'an. He had personally seen the Sixth Patriarch come. At that time, among those in the south who raised their heads and wore horns, none did not want to ascend his hall and enter his room; otherwise they would be ashamed before others. These three old men wanted to pay respects to National Teacher Zhong, and halfway along they made this scene of defeat. Nanquan said: 'In that case we will not go.' Since each of them could say something, why did he say they would not go? Tell me, what was the ancients' intent? Had they waited for him to say 'in that case we will not go,' and slapped his ear right then, they would have seen what tricks he would play. The ten-thousand-year uplifting of the school's principle is just this little mechanism. So Ciming said: 'To lead it, it is only at the end of the rope; pull it, poke it, and it turns, like pressing a gourd on water.' People mostly call it words of not approving each other. Little do they know that when this matter reaches its ultimate, one must leave mud and leave water, pull out wedges and draw out nails. If you understand it with mind and conduct, it has nothing to do with it. The ancients turned and changed well; arriving here, they could not but do this. There must be killing and giving life. Look at one sitting in the circle and one bowing like a woman; also very good. Nanquan said: 'In that case we will not go.' Guizong said: 'What kind of mind and conduct is this?' The Meng Ba Lang fellow went off again like this. His saying so was in general intended to test Nanquan. Nanquan usually said that calling it 'thus, thus' was already a change. Nanquan, Guizong, and Magu were all members of one family; one seizing and one releasing, one killing and one giving life, quite remarkable. Xuedou's verse says:

由基箭射猿(當頭一路誰敢向前。觸處得妙。未發先中)遶樹何太直(若不承當爭敢恁麼。東西南北一家風。已周遮多時也)

You Ji shot the ape with an arrow (a single road at the head; who dares go forward? Wonderful wherever it touches; hits before shooting) and the ape circled the tree; how it was too straight! (If he did not take it on, how would he dare do this? East, west, south, north, one family style; already been circumspect for a long time.)

千箇與萬箇(如麻似粟。野狐精一隊。爭奈得南泉何)

Thousands and tens of thousands (as many as hemp and millet; a band of wild fox spirits; what can they do about Nanquan?)

是誰曾中的(一箇半箇。更洛一箇。一箇也用不得)相呼相喚歸去來(一隊弄泥團漢。不如歸去好。卻較些子)

Who has ever hit the mark? (One or half; another one falls (the base text writes this as 洛, which should be 落); even one cannot be used.) Calling to each other, 'Let us go back!' (A band of fellows playing with mud balls; better to go back; that is somewhat better.)

曹溪路上休登陟(大勞生想料。不是曹溪門下客。低低處平之有餘。高高處觀之不足)。

Do not climb the road of Caoxi (great toil of imagining; not a guest of the Caoxi gate; at low places it is more than level, at high places it is not enough to see).

復雲。曹溪路坦平。為什麼休登陟(不唯南泉半路抽身。雪竇亦乃半路抽身。好事不如無。雪竇也患這般病痛)

Again he said: The road of Caoxi is level and smooth; why not climb it? (Not only did Nanquan withdraw halfway, Xuedou also withdrew halfway; better not to have good affairs; Xuedou also suffers this same ailment.)

由基箭射猿。遶樹何太直。由基乃是楚時人。姓養。名叔。字由基。時楚莊王出獵。見一白猿。使人射之。其猿捉箭而戲。勅群臣射之。莫有中者。王遂問群臣。群臣奏曰。由基者善射。遂令射之。由基方彎弓。猿乃抱樹悲號。至箭發時。猿遶樹避之。其箭亦遶樹中殺。此乃神箭也。雪竇何故卻言太直。若是太直則不中。既是遶樹。何故卻雲太直。雪竇借其意。不妨用得好。此事出春秋。有者道。遶樹是圓相。若真箇如此。蓋不識語之宗旨。不知太直處。三箇老漢。殊途而同歸一揆。一齊太直。若是識得他去處。七縱八橫。不離方寸。百川異流。同歸大海。所以南泉道。恁麼則不去也。若是衲僧正眼覷著。只是弄精魂。若喚作弄精魂。卻不是弄精魂。五祖先師道。他三人是慧炬三昧。莊嚴王三昧。雖然如此。作女人拜。他終不作女人拜會。雖畫圓相。他終不作圓相會。既不恁麼會。又作麼生會。雪竇道。千箇與萬箇。是誰曾中的。能有幾箇。百發百中。相呼相喚歸去來。頌南泉道恁麼則不去也。南泉從此不去。故云。曹溪路上休登陟。滅卻荊棘林。雪竇把不定。復雲。曹溪路坦平。為什麼休登陟。曹溪路絕塵絕跡。露裸裸赤灑灑。平坦坦翛然地。為什麼卻休登陟。各自看腳下。

You Ji shot the ape with an arrow; the ape circled the tree; how it was too straight! You Ji was a man of Chu, surnamed Yang, personal name Shu, courtesy name You Ji. At that time King Zhuang of Chu went hunting and saw a white ape, and had it shot at. The ape caught the arrows and played with them. He ordered his ministers to shoot it, but none hit. The king then asked his ministers, and they reported: You Ji is good at archery. So he ordered him to shoot. As soon as You Ji drew his bow, the ape clasped a tree and wailed; at the moment the arrow flew, the ape circled the tree to avoid it, and the arrow also circled the tree and struck it dead. This was a divine arrow. Why then does Xuedou say 'too straight'? If it was too straight, it would not hit; since it circled the tree, why say too straight? Xuedou borrowed its meaning and used it quite well. This matter comes from the Spring and Autumn Annals. Some say that circling the tree is the circle. If it were truly so, it would be failing to recognize the tenet of the words and not knowing the 'too straight' place. The three old men took different roads and came to the same conclusion; all were too straight together. If one recognizes where they went, in seven vertical and eight horizontal ways, one does not leave the square inch; a hundred rivers flow differently and return to the same sea. So Nanquan said: 'In that case we will not go.' If a monk with the correct eye looks at it, it is only playing with spirits. If one calls it playing with spirits, it is not playing with spirits. My late teacher Wuzu said: those three had the samadhi of the wisdom torch, the samadhi of the adorned king. Even so, bowing like a woman, he never understood it as bowing like a woman; though drawing a circle, he never understood it as a circle. Since it is not understood like this, how is it understood? Xuedou says: 'Thousands and tens of thousands, who has ever hit the mark?' How many can hit a hundred out of a hundred? 'Calling to each other, let us go back' praises Nanquan's saying 'in that case we will not go.' Nanquan did not go from then on, so he says: 'Do not climb the road of Caoxi,' extinguishing the thorn forest. Xuedou could not hold on, and said again: 'The road of Caoxi is level and smooth; why not climb it?' The road of Caoxi cuts off dust and cuts off traces, stark naked and bare, level and smooth, free and unrestrained; why then not climb it? Each look beneath your own feet.

垂示雲。快人一言快馬一鞭。萬年一念一念萬年。要知直截。未舉已前。且道未舉已前。作麼生摸索。請舉看。

Introduction. To a swift man one word, to a swift horse one whip; ten thousand years in a single thought, a single thought in ten thousand years. If you want to know the direct and immediate, before it is raised, tell me, how do you grope for it before it is raised? Please bring it up.

【七〇】舉。溈山五峰雲巖。同侍立百丈(阿呵呵。終始誵訛。君向西秦我之東魯)百丈問溈山。併卻咽喉唇吻。作麼生道(一將難求)溈山雲。卻請和尚道(借路經過)丈雲。我不辭向汝道。恐已後喪我兒孫(不免老婆心切。面皮厚三寸。和泥合水。就身打劫)。

[Case 70] Cited: Weishan, Wufeng, and Yunyan were standing in attendance together on Baizhang. (Aha! From start to finish confused; you go west to Qin, I go east to Lu.) Baizhang asked Weishan: 'With throat, lips, and mouth closed, how would you speak?' (A single general is hard to find.) Weishan said: 'I ask the Master to speak.' (Borrowing the road to pass through.) Zhang said: 'I do not refuse to tell you, but I fear it will cost me my descendants later.' (Can't help the grandmother's heartfelt kindness; face three inches thick; mixing mud and water; robbing him on the spot.)

溈山五峰雲巖。同侍立百丈。百丈問溈山。併卻咽喉唇吻。作麼生道。山雲。卻請和尚道。丈雲。我不辭向汝道。恐已後喪我兒孫。百丈雖然如此。鍋子已被別人奪去了也。丈復問五峰。峰雲。和尚也須併卻。丈雲。無人處斫額望汝。又問雲巖。巖雲。和尚有也未。丈雲。喪我兒孫。三人各是一家。古人道。平地上死人無數。過得荊棘林者。是好手。所以宗師家。以荊棘林驗人。何故若於常情句下。驗人不得。衲僧家須是句裡呈機。言中辨的。若是擔板漢。多向句中死卻。便道。併卻咽喉唇吻。更無下口處。若是變通底人。有逆水之波。只向問頭上有一條路。不傷鋒犯手。溈山雲。卻請和尚道。且道他意作麼生。向箇裡如擊石火似閃電光相似。拶他問處便答。自有出身之路。不費纖毫氣力。所以道。他參活句。不參死句。百丈卻不採他。只雲。不辭向汝道。恐已後喪我兒孫。大凡宗師為人。抽釘拔楔。若是如今人便道。此答不肯他不領話。殊不知。箇裡一路生機處。壁立千仞。賓主互換。活鱍鱍地。雪竇愛他此語風措。宛轉自在。又能把定封疆。所以頌雲。

Weishan, Wufeng, and Yunyan were standing in attendance together on Baizhang. Baizhang asked Weishan: 'With throat, lips, and mouth closed, how would you speak?' Shan said: 'I ask the Master to speak.' Zhang said: 'I do not refuse to tell you, but I fear it will cost me my descendants later.' Though Baizhang was like this, the pot had already been seized by someone else. Zhang again asked Wufeng. Feng said: 'The Master must also close them.' Zhang said: 'In a place with no one, I shade my forehead to look for you.' He also asked Yunyan. Yan said: 'Does the Master have them or not?' Zhang said: 'You will cost me my descendants.' The three each belonged to one house. The ancients said: on level ground countless people die; one who can pass through the thorn forest is a good hand. So masters test people with the thorn forest. Why? If one cannot test a person under ordinary feelings and phrases, a monk's house must present the mechanism within the phrase and discern the point within the words. If one is a board-carrying fellow, he mostly dies within the phrase, and says: with throat, lips, and mouth closed there is nowhere to open the mouth. If one is a person of adaptability, he has waves against the current, and just at the questioner's head there is a road, without injuring the edge or hurting the hand. Weishan said: 'I ask the Master to speak.' Tell me, what was his meaning? In this he is like a spark from struck flint, like a flash of lightning, answering as soon as the question presses him, and naturally has a way out without expending the slightest effort. So it is said: he studies the living phrase and not the dead phrase. Baizhang did not take it up, and only said: 'I do not refuse to tell you, but I fear it will cost me my descendants later.' In general when masters help people they pull out nails and draw out wedges. If it were someone today, he would say this answer means he did not approve and did not grasp the point. Little do they know that in this there is a road of living mechanism, a wall a thousand fathoms high, guest and host exchange, lively and vigorous. Xuedou loved the manner of this saying, graceful and free, and also able to hold the borders firm, and so composed the verse:

卻請和尚道(函蓋乾坤。已是傷鋒犯手)虎頭生角出荒草(可殺驚群。不妨奇特)

I ask the Master to speak (enveloping heaven and earth; already injuring the edge and hurting the hand). A tiger's head grows horns, coming out of the wild grass (killing and startling the herd; quite remarkable).

十洲春盡花凋殘(觸處清涼讚歎也不及)珊瑚樹林日杲杲(千重百匝。爭柰百草頭上尋他不得。答處蓋天蓋地)

In the ten isles spring ends and the flowers wither (everywhere cool and clear, praise cannot match it). The coral forest, the sun shining brightly (a thousand layers and a hundred folds; but it cannot be found at the tip of a hundred grasses; the place of answering covers heaven and covers earth).

此三人答處。各各不同。也有壁立千仞。也有照用同時。也有自救不了。卻請和尚道。雪竇便向此一句中。呈機了也。更就中輕輕拶。令人易見雲。虎頭生角出荒草。溈山答處。一似猛虎頭上安角。有什麼近傍處。不見僧問羅山。同生不同死時如何。山雲。如牛無角。僧雲。同生亦同死時如何。山雲。如虎戴角。雪竇只一句頌了也。他有轉變餘才。更雲。十洲春盡花凋殘。海上有三山十洲。以百年為一春。雪竇語帶風措。宛轉盤礴。春盡之際。百千萬株花。一時凋殘。獨有珊瑚樹林。不解凋落。與大陽相奪。其光交映。正當恁麼時。不妨奇特。雪竇用此。明他卻請和尚道。十洲皆海外諸國之所附。一祖洲。出反魂香。二瀛洲。生芝草玉石泉如酒味。三玄洲。出仙藥。服之長生。四長洲。出木瓜玉英。五炎洲。出火浣布。六元洲。出靈泉如蜜。七生洲。有山川無寒暑。八鳳麟洲。人取鳳喙麟角。煎續弦膠。九聚窟洲。出獅子銅頭鐵額之獸。十檀洲(一作流洲)出琨吾石。作劍切玉如泥。珊瑚外國雜傳云。大秦西南。漲海中。可七八百里。到珊瑚洲。洲底盤石。珊瑚生其石上。人以鐵網取之。又十洲記雲。珊瑚生南海底。如樹高三二尺。有枝無皮。似玉而紅潤。感月而生。凡枝頭皆有月暈(此一則與八卷首公案同看)。

The answers of these three men each differ. There is a wall a thousand fathoms high, there is illumination and function at the same time, and there is the inability to save oneself. 'I ask the Master to speak': Xuedou presented the mechanism in this one line and then pressed lightly within it to make it easy for people to see, saying: 'A tiger's head grows horns, coming out of the wild grass.' Weishan's answer is like putting horns on a fierce tiger's head; what place is there to approach? Have you not heard that a monk asked Luoshan: 'What about being born together but not dying together?' Shan said: 'Like an ox without horns.' The monk said: 'What about being born together and dying together?' Shan said: 'Like a tiger wearing horns.' Xuedou finished the verse in one line; he had the surplus talent to turn and change. He also said: 'In the ten isles spring ends and the flowers wither.' In the sea there are three mountains and ten isles, and a hundred years count as one spring. Xuedou's words carry style, winding and ample: at the end of spring, hundreds, thousands, and tens of thousands of flowers wither at once, but only the coral forest does not know how to wither and fall, competing with the sun, their lights shining on each other. At just such a time, it is quite remarkable. Xuedou uses this to clarify 'I ask the Master to speak.' The ten isles are all attached to foreign lands beyond the sea. The first is Zu Island, producing the soul-returning incense. The second is Ying Island, growing herbs of immortality and jade stone, with springs tasting like wine. The third is Xuan Island, producing immortal medicine which gives long life when taken. The fourth is Chang Island, producing papaya and jade blossoms. The fifth is Yan Island, producing fire-washed cloth. The sixth is Yuan Island, with spirit springs like honey. The seventh is Sheng Island, with mountains and rivers and no cold or heat. The eighth is Fenglin Island, where people take the phoenix beak and qilin horn to boil into string-mending glue. The ninth is Jukun Island, producing lion beasts with bronze heads and iron foreheads. The tenth is Tan Island (one text says Liu Island), producing kunwu stone, from which swords are made that cut jade like mud. As for coral, the Miscellaneous Records of Foreign Lands says: in the sea southwest of Daqin, about seven or eight hundred li across the swelling sea, one reaches Coral Island. At the bottom of the island are rocks, and coral grows on the rock; people take it with iron nets. The Record of the Ten Isles also says: coral grows at the bottom of the southern sea like a tree two or three feet tall, with branches but no bark, like jade but red and moist, born in response to the moon; every branch tip has a moon halo. (Read this case together with the opening case of Volume Eight.)

【七一】舉。百丈復問五峰。併卻咽喉唇吻。作麼生道(阿呵呵。箭過新羅國)峰雲和尚也須併卻(攙旗奪鼓。一句截流。萬機寢削)丈雲。無人處斫額望汝(土曠人稀相逢者少此一則與七卷末公案同看)。

[Case 71] Cited: Baizhang again asked Wufeng: 'With throat, lips, and mouth closed, how would you speak?' (Aha! The arrow has passed beyond Silla.) Feng said: 'The Master must also close them.' (Seizing flags and snatching drums; one line cuts off the current; ten thousand mechanisms are cut down.) Zhang said: 'In a place with no one, I shade my forehead to look for you.' (The land is vast and people few, so those who meet are rare. Read this case together with the closing case of Volume Seven.)

溈山把定封疆。五峰截斷眾流。這些子。要是箇漢當面提掇。如馬前相撲。不容擬議。直下便用緊迅危峭。不似溈山盤礴滔滔地。如今禪和子。只向架下行。不能出他一頭地。所以道。欲得親切。莫將問來問。五峰答處。當頭坐斷。不妨快俊。百丈雲。無人處斫額望汝。且道是肯他。是不肯他。是殺是活。見他阿轆轆地。只與他一點。雪竇頌雲。

Weishan held the borders firm; Wufeng cut off the many streams. This little bit requires a fellow to raise it face to face, like wrestling in front of a horse, with no room for hesitation, using it directly, swift and steep. It is not like Weishan's winding, flowing manner. Today's Chan followers only walk under the frame and cannot get a head above it. So it is said: to be intimate, do not use a question to ask. Wufeng's answer sits and cuts off the head, and is quite swift and outstanding. Baizhang said: 'In a place with no one, I shade my forehead to look for you.' Tell me, does he approve him or not? Is it killing or giving life? Look at him rolling along; he gave him just a touch. Xuedou's verse says:

和尚也併卻(已在言前了。截斷眾流)龍蛇陣上看謀略(須是金牙始解七事隨身。慣戰作家)

The Master must also close them (already before the words; cutting off the many streams). Watch the strategy on the battlefield of dragons and snakes (only with golden teeth can one carry seven things with him; a master practiced in battle).

令人長憶李將軍(妙手無多子。匹馬單鎗。千里萬裡。千人萬人)

It makes one long remember General Li (a wondrous hand with not many tricks; one horse and one spear; a thousand li, ten thousand li; a thousand people, ten thousand people).

萬裡天邊飛一鶚(大眾見麼。且道落在什麼處。中也。打雲。飛過去也)

Ten thousand li across the sky, a single fish-hawk flies (does the assembly see it? Tell me, where does it land? It has hit! Strike! It has flown past).

和尚也併卻。雪竇於一句中。拶一拶雲。龍蛇陣上看謀略。如排兩陣突出突入。七縱八橫。有鬪將底手腳。有大謀略底人。匹馬單鎗。向龍蛇陣上。出沒自在。爾作麼生圍繞得他。若不是這箇人。爭知有如此謀略。雪竇此三頌。皆就裡頭。狀出底語如此。大似李廣神箭。萬裡天邊飛一鶚。一箭落一雕定也。更不放過。雪竇頌百丈問處如一鶚。五峰答處如一箭相似。山僧只管讚歎五峰。不覺渾身入泥水了也。

'The Master must also close them': Xuedou presses once in this one line, saying 'Watch the strategy on the battlefield of dragons and snakes.' It is like two formations drawn up, charging out and in, seven vertical and eight horizontal, with the hands and feet of a fighting general, a man of great strategy, with one horse and one spear coming and going freely on the battlefield of dragons and snakes; how will you surround him? If he were not this man, how would you know there is such strategy? These three verses of Xuedou all describe it from within the head, very much like Li Guang's divine arrow: 'Ten thousand li across the sky, a single fish-hawk flies.' One arrow brings down one eagle for certain, with no letting go. Xuedou's verse likens Baizhang's questioning to a fish-hawk and Wufeng's answer to an arrow. This mountain monk only keeps praising Wufeng, and without noticing is already in mud and water to the whole body.

【七二】舉。百丈又問雲巖。併卻咽喉唇吻。作麼生道(蝦䗫窟裡出來。道什麼)巖雲。和尚有也未(粘皮著骨。拕泥帶水。前不搆村後不迭店)丈雲。喪我兒孫(灼然有此答得半前落後)。

[Case 72] Cited: Baizhang again asked Yunyan: 'With throat, lips, and mouth closed, how would you speak?' (Coming out of the toad's cave; what is he saying?) Yan said: 'Does the Master have them or not?' (Sticking to skin and clinging to bone; dragging mud and water; ahead no village, behind no inn.) Zhang said: 'You will cost me my descendants.' (Clearly such an answer is half ahead and half behind.)

雲巖在百丈。二十年作侍者。後同道吾至藥山。山問雲。子在百丈會下。為箇什麼事。巖雲。透脫生死。山雲。還透脫也未。巖雲。渠無生死。山雲。二十年在百丈。習氣也未除。巖辭去見南泉。後復歸藥山。方契悟。看他古人。二十年參究。猶自半青半黃。粘皮著骨。不能頴脫。是則也是。只是前不搆村。後不迭店。不見道。語不離窠臼。焉能出蓋纏。白雲橫谷口。迷卻幾人源。洞下謂之觸破。故云。躍開仙仗鳳凰樓。時人嫌觸當今號。所以道。荊棘林須是透過始得。若不透過。終始涉廉纖。斬不斷。適來道。前不搆村。後不迭店。雲巖只管去。點檢他人底。百丈見他如此。一時把來打殺了也。雪竇頌雲。

Yunyan served as attendant to Baizhang for twenty years. Later, together with Daowu, he went to Yaoshan. Shan asked: 'What matter were you after under Baizhang?' Yan said: 'To break through birth and death.' Shan said: 'Have you broken through yet?' Yan said: 'He has no birth and death.' Shan said: 'Twenty years at Baizhang and you have not yet removed your habits.' Yan took leave and went to see Nanquan, then later returned to Yaoshan, and only then accorded and awakened. See how the ancients investigated for twenty years and were still half green and half yellow, sticking to skin and clinging to bone, unable to get free. Right it is, but it is only 'ahead no village, behind no inn.' Have you not heard: if words do not leave the old nest, how can one escape the entanglement? White clouds lie across the valley mouth, deluding how many from the source. In the Dong school this is called 'touching the breach,' so it is said: leaping open the phoenix tower of the immortal guard; people of the time dislike touching the present name. So it is said: the thorn forest must be passed through before it works; if it is not passed through, one is always involved in trivial subtleties and cannot cut them off. Just now I said: ahead no village, behind no inn; Yunyan merely went off to check others, and Baizhang, seeing him like this, struck and killed him all at once. Xuedou's verse says:

和尚有也未(公案現成。隨波逐浪。和泥合水)金毛獅子不踞地(灼然。有什麼用處。可惜許)

Does the Master have them or not? (The case is ready-made; following the waves and chasing the swells; mixing mud and water.) The golden-haired lion does not crouch on the ground (clearly; what use is that? What a pity).

兩兩三三舊路行(併卻咽喉唇吻。作麼生道。轉身吐氣。腳跟下蹉過了也)

Two by two, three by three, going down the old road (with throat, lips, and mouth closed, how would you speak? Turning the body and exhaling, one has missed it under the heels).

大雄山下空彈指(一死更不再活。可悲可痛。蒼天中更添怨苦)

Beneath Daxiong Mountain he snaps his fingers in vain (once dead, never alive again; sad and painful; adding resentment and bitterness to the blue sky).

和尚有也未。雪竇據欵結案。是則是。只是金毛獅子。爭柰不踞地。獅子捉物。藏牙伏爪。踞地返擲。物無大小。皆以全威。要全其功。雲巖雲。和尚有也未。只是向舊路上行。所以雪竇雲。百丈向大雄山下空彈指。

'Does the Master have them or not?' Xuedou settles the case according to the plea. Right it is, but the golden-haired lion, why does it not crouch on the ground? When a lion catches something, it hides its teeth and conceals its claws, crouching and then pouncing; whether the thing is large or small, it uses its full might in order to complete the work. Yunyan said: 'Does the Master have them or not?', just going down the old road. So Xuedou said: Baizhang snaps his fingers in vain beneath Daxiong Mountain.

垂示雲。夫說法者。無說無示。其聽法者。無聞無得。說既無說無示。爭如不說。聽既無聞無得。爭如不聽。而無說又無聽。卻較些子。只如今諸人。聽山僧在這裡說。作麼生免得此過。具透關眼者。試舉看。

Introduction. One who teaches the Dharma has no teaching and no showing; one who hears the Dharma has no hearing and no gaining. Since teaching has no teaching and no showing, how is it better than not teaching? Since hearing has no hearing and no gaining, how is it better than not hearing? Having no teaching and also no hearing is somewhat better. As for all of you now, listening to this mountain monk speak here, how do you avoid this fault? One who has the eye that penetrates barriers, try bringing it up.

【七三】舉。僧問馬大師。離四句絕百非。請師直指某甲西來意(什麼處得這話頭來。那裡得這消息)馬師雲。我今日勞倦。不能為汝說。問取智藏去(退身三步蹉過也不知。藏身露影。不妨是這老漢推過。與別人)僧問智藏(也須與他一拶。蹉過也不知)藏雲。何不問和尚(草裡焦尾大蟲出來也。道什麼。直得草繩自縛。去死十分)僧雲。和尚教來問(愛人處分。前箭猶輕後箭深)藏雲。我今日頭痛。不能為汝說。問取海兄去(不妨是八十四員善知識。一樣患這般病痛)僧問海兄(轉與別人。抱贜叫屈)海雲。我到這裡卻不會(不用忉忉。從教千古萬古黑漫漫)僧舉似馬大師(這僧卻有些子眼睛)馬師雲。藏頭白海頭黑(寰中天子勅。塞外將軍令)。

[Case 73] Cited: A monk asked Great Master Ma: 'Apart from the four phrases and cutting off the hundred negations, please, Master, directly point out to me the meaning of the Patriarch's coming from the West.' (Where did he get this topic? Where does he get this news?) Master Ma said: 'Today I am tired and cannot speak for you. Go ask Zhizang.' (Retreating three steps, missing it without knowing; hiding the body and exposing the shadow; it is quite this old man pushing it off onto someone else.) The monk asked Zhizang. (He should be pressed too; missing it without knowing.) Zang said: 'Why not ask the Master?' (The scorched-tail tiger has come out of the grass; what is he saying? He ties himself with a grass rope and is ten parts toward death.) The monk said: 'The Master told me to come and ask.' (Loving another's instruction; the first arrow is light, the later arrow deep.) Zang said: 'Today I have a headache and cannot speak for you. Go ask Elder Brother Hai.' (Quite one of eighty-four good teachers, all suffering this same ailment.) The monk asked Elder Brother Hai. (Passing it on to another; clutching stolen goods and crying injustice.) Hai said: 'Here I do not understand.' (No need to chatter; let it be pitch black for ten thousand ages.) The monk recounted this to Great Master Ma. (This monk has a bit of an eye.) Master Ma said: 'Zang's head is white, Hai's head is black.' (The emperor's edict inside the realm, the general's order beyond the frontier.)

這箇公案。山僧舊日。在成都參真覺。覺雲。只消看馬祖第一句。自然一時理會得。且道這僧。是會來問。不會來問。此問不妨深遠。離四句者。有。無。非有。非無。非非有。非非無。離此四句。絕其百非。只管作道理。不識話頭。討頭腦不見。若是山僧。待馬祖道了。也便與展坐具。禮三拜。看他作麼生道。當時馬祖。若見這僧來。問離四句絕百非。請師直指某甲西來意。以拄杖劈脊便棒趕出。看他省不省。馬大師只管與他打葛藤。以至這漢。當面蹉過。更令去問智藏。殊不知馬大師來風深辨。這僧懞懂。走去問智藏。藏雲。何不問和尚。僧雲。和尚教來問。看他這些子。拶著便轉。更無閑暇處。智藏雲。我今日頭痛。不能為汝說得。問取海兄去。這僧又去問海兄。海兄雲。我到這裡卻不會。且道為什麼。一人道頭痛。一人云不會。畢竟作麼生。這僧卻回來。舉似馬大師。師雲。藏頭白海頭黑。若以解路卜度。卻謂之相瞞。有者道。只是相推過。有者道。三箇總識他問頭。所以不答。總是拍盲地。一時將古人醍醐上味。著毒藥在裡許。所以馬祖道。待汝一口吸盡西江水。即向汝道。與此公案一般。若會得藏頭白海頭黑。便會西江水話。這僧將一簷懞𢤦。換得箇不安樂。更勞他三人尊宿。入泥入水。畢竟這僧不瞥地。雖然一恁麼。這三箇宗師。卻被箇擔板漢勘破。如今人只管去語言上。作活計雲。白是明頭合。黑是暗頭合。只管鑽研計較。殊不知。古人一句截斷意根。須是向正脈裡。自看始得穩當。所以道。末後一句。始到牢關。把斷要津。不通凡聖。若論此事。如當門按一口劍相似。擬議則喪身失命。又道。譬如擲劍揮空。莫論及之不及。但向八面玲瓏處會取。不見古人道。這漆桶。或雲。野狐精。或雲。瞎漢。且道與一棒一喝。是同是別。若知千差萬別。只是一般。自然八面受敵。

This case: in the past this mountain monk studied under Zhenjue in Chengdu. Jue said: 'Only look at Mazu's first line, and you will naturally understand it all at once.' Tell me, did this monk come asking understanding or not understanding? The question is quite deep and far. Apart from the four phrases: being, non-being, neither being nor non-being, and neither not-being nor not-non-being. Apart from these four phrases and cutting off the hundred negations, if one only makes principles, one does not recognize the key phrase and cannot find the head and the brain. If it were this mountain monk, after Mazu spoke, I would just spread out my sitting cloth and bow three times, and see what he would say. If Mazu at that time had seen this monk come and ask 'Apart from the four phrases and cutting off the hundred negations, please, Master, directly point out the meaning of the Patriarch's coming from the West,' he would have struck him across the back with his staff and driven him out, and seen whether he awakened or not. Great Master Ma only tangled with him in vines, until this fellow missed it face to face, and was further sent to ask Zhizang. Little did he know the wind of Great Master Ma's coming was deeply discerning. This monk, muddled, went to ask Zhizang. Zang said: 'Why not ask the Master?' The monk said: 'The Master told me to come and ask.' Look at this bit; it turns the moment it is pressed, with no idle moment. Zhizang said: 'Today I have a headache and cannot speak for you. Go ask Elder Brother Hai.' The monk again went to ask Elder Brother Hai. Elder Brother Hai said: 'Here I do not understand.' Tell me, why? One says headache, one says not understanding; what is it in the end? The monk then came back and recounted this to Great Master Ma. The Master said: 'Zang's head is white, Hai's head is black.' If one gropes with a path of interpretation, one calls it deceiving each other. Some say they were only pushing it off onto each other; some say all three recognized his question and so did not answer. All of this is blindly patting; they all put poison in the ancients' finest ghee. So Mazu said: 'When you drink up the West River in one gulp, I will tell you,' which is the same as this case. If one understands 'Zang's head is white, Hai's head is black,' one understands the saying about the West River. This monk, carrying a load of befuddlement, exchanged it for unease, and also troubled these three elders to go into mud and water, but in the end the monk did not glimpse it. Even so, these three masters were seen through by a board-carrying fellow. People today only go to words and make a livelihood, saying white means the bright end matches, black means the dark end matches, and only keep boring into calculation. Little do they know that one line of the ancients cuts off the root of the intellect; one must look within the true vein to be at ease. So it is said: the last line only then arrives at the stronghold barrier, seizing the main ford and not admitting ordinary or sage. If we speak of this matter, it is like pressing a sword at the very door; if you hesitate, you lose body and life. It is also said: like hurling a sword into the air, do not discuss whether it reaches or not; just understand it in the eight-sided and brilliant place. Have you not heard the ancients say: this lacquer bucket, or this wild fox spirit, or this blind fellow? Tell me, is a blow of the staff or a shout the same as that or different? If one knows that a thousand differences and ten thousand distinctions are only one, one naturally meets attack from all eight sides.

要會藏頭白海頭黑麼。五祖先師道。封后先生。雪竇頌雲。

(Yuanwu continued:) Do you want to understand 'Zang's head is white, Hai's head is black'? My late teacher Wuzu said: 'Master Fenghou.' Xuedou's verse says:

藏頭白海頭黑(半合半開。一手擡一手搦。金聲玉振)明眼衲僧會不得(更行腳三十年。終是被人穿卻爾鼻孔。山僧故是口似匾簷)

Zang's head is white, Hai's head is black (half closed, half open; one hand lifts, one hand presses; the golden sound and the jade ring). Clear-eyed monks cannot understand it (travel another thirty years and still you will be pierced through the nostrils by others; this mountain monk's mouth is just like a shoulder pole).

馬駒踏殺天下人(叢林中也須是這老漢始得。放出這老漢)

The horse colt tramples all people under heaven (in the monasteries one must have this old man; let this old man out).

臨濟未是白拈賊(癩兒牽伴。直饒好手。也被人捉了也)

Linji was not yet a thief who snatches in broad daylight (a leper with a companion to pull him along; even a good hand gets caught by others).

離四句絕百非(道什麼。也須是自點檢看。阿爺似阿爹)

Apart from the four phrases, cutting off the hundred negations (what is he saying? One must check oneself; father like father).

天上人間唯我知(用我作什麼。奪卻拄杖子。或若無人無我無得無失。將什麼知)

In heaven and on earth, only I know (what use is 'I'? Seize the staff. If there is no person and no self, no gain and no loss, with what does one know?)

藏頭白海頭黑。且道意作麼生。這些子。天下衲僧跳不出。看他雪竇。後面合殺得好。道直饒是明眼衲僧。也會不得。這箇些子消息。謂之神仙秘訣父子不傳。釋迦老子。說一代時教。末後單傳心印。喚作金剛王寶劍。喚作正位。恁麼葛藤。早是事不獲己。古人略露些子鋒鋩。若是透得底人。便乃七穿八穴。得大自在。若透不得。從前無悟入處。轉說轉遠也。馬駒踏殺天下人。西天般若多羅。讖達磨雲。震旦雖闊無別路。要假兒孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。又六祖謂讓和尚曰。向後佛法。從汝邊去。已後出一馬駒。踏殺天下人。厥後江西法嗣。布於天下。時號馬祖焉。達磨六祖。皆先讖馬祖。看他作略。果然別。只道藏頭白海頭黑。便見踏殺天下人處。只這一句黑白語千人萬人咬不破。臨濟未是白拈賊。臨濟一日示眾雲。赤肉團上有一無位真人。常向汝等諸人面門出入。未證據者看看。時有僧出問。如何是無位真人。臨濟下禪床搊住雲。道道。僧無語。濟托開雲。無位真人。是什麼乾屎橛。雪峰後聞雲。臨濟大似白拈賊。雪竇要與他臨濟相見。觀馬祖機鋒。尤過於臨濟。此正是白拈賊。臨濟未是白拈。賊也。雪竇一時穿卻了也。卻頌這僧道。離四句絕百非。天上人間唯我知。且莫向鬼窟裡作活計。古人云。問在答處。答在問處。早是奇特。爾作麼生。離得四句。絕得百非。雪竇道。此事唯我能知。直饒三世諸佛。也覰不見。既是獨自箇知。諸人更上來求箇什麼。大溈真如拈雲。這僧恁麼問。馬祖恁麼答。離四句絕百非。智藏海兄都不知。要會麼。不見道。馬駒踏殺天下人搊(初尤切拘也)。

'Zang's head is white, Hai's head is black': tell me, what is the meaning? This little bit, no monk under heaven can leap out of. Look at Xuedou, who concludes well afterward, saying that even clear-eyed monks cannot understand it. This little bit of news is called the immortals' secret formula, not transmitted even between father and son. Old Shakyamuni preached the teachings of a whole lifetime and at the end transmitted the mind seal alone, called the Vajra King's precious sword, called the true position. Such tangled vines were already unavoidable. The ancients slightly revealed a bit of the sharp edge. One who breaks through it pierces seven ways and holes eight ways and attains great freedom; one who cannot break through has no entry from the beginning, and the more he speaks the farther he gets. 'The horse colt tramples all people under heaven': the Western Heaven's Prajnatara foretold to Bodhidharma: 'Although China is vast, there is no other road; it needs to rely on the feet of descendants to go; the golden rooster knows to hold a grain of millet to offer to the arhat monks of the ten directions.' Also the Sixth Patriarch said to Master Rang: 'Afterward the Buddha Dharma will go out from you; later a horse colt will come out and trample all people under heaven.' Afterward the Dharma heirs of Jiangxi spread throughout the world, and at the time he was called Mazu. Bodhidharma and the Sixth Patriarch both foretold Mazu. See his methods; sure enough, he is different. Only saying 'Zang's head is white, Hai's head is black,' one sees the place of trampling all people under heaven. This single line of black and white words cannot be bitten through by thousands and tens of thousands. 'Linji was not yet a thief who snatches in broad daylight': one day Linji addressed the assembly, saying: 'On the lump of red flesh there is a true person of no rank, always going in and out of the face gates of all of you. Those who have not yet verified it, look, look!' At that time a monk came out and asked: 'What is the true person of no rank?' Linji came down from the meditation seat, seized him, and said: 'Speak, speak!' The monk had no words. Ji pushed him away and said: 'The true person of no rank, what a dry shit-stick!' Xuefeng later heard of it and said: 'Linji is very much a thief who snatches in broad daylight.' Xuedou wanted to meet Linji. Looking at Mazu's mechanism and sharp edge, it surpasses Linji's. This is precisely the thief who snatches in broad daylight; Linji is not yet such a thief. Xuedou strung it all together, and then composed a verse on this monk: 'Apart from the four phrases, cutting off the hundred negations; in heaven and on earth, only I know.' Do not make a livelihood in the ghost cave. The ancients said: the question is in the answer and the answer is in the question; already remarkable. How will you separate from the four phrases and cut off the hundred negations? Xuedou says: this matter only I can know. Even the buddhas of the three times cannot see it. Since only he knows it, what more do you all come up to seek? Dasui Zhenru took it up and said: 'This monk asked like this, Mazu answered like this; apart from the four phrases and cutting off the hundred negations, Zhizang and Elder Brother Hai did not know. Do you want to understand? Have you not heard: the horse colt tramples all people under heaven.' Zou (read chu-you, meaning to seize).

垂示雲。鏌鎁橫按。鋒前剪斷葛藤窠。明鏡高懸。句中引出毘盧印。田地穩密處。著衣吃飯。神通遊戲處。如何湊泊。還委悉麼。看取下文。

Introduction. The Moye sword pressed across: at the sword's point, cut through the nest of tangled vines. The bright mirror hung high: within the line, draw out the Vairochana seal. At the place where the ground is stable and secret, one puts on clothes and eats rice; at the place of spiritual powers and play, how does one get a foothold? Do you know in detail? See the following text.

【七四】舉。金牛和尚每至齋時。自將飯桶。於僧堂前作舞。呵呵大笑雲。菩薩子吃飯來(竿頭絲線從君弄。不犯清波意自殊。醍醐毒藥一時行。是則是七珍八寶一時羅列。爭奈相逢者少)雪竇雲。雖然如此。金牛不是好心(是賊識賊。是精識精。來說是非者。便是是非人)僧問長慶。古人道。菩薩子吃飯來。意旨如何(不妨疑著。元來不知落處。長慶道什麼)慶雲。大似因齋慶讚(相席打令。據欵結案)。

[Case 74] Cited: Whenever mealtime came, Abbot Jinniu would take the rice bucket himself, dance in front of the monks' hall, and laugh heartily, saying: 'Bodhisattvas, come and eat!' (The silk thread at the top of the pole is yours to play with; not disturbing the clear waves, the meaning is still different; ghee and poison go together; right it is, seven treasures and eight jewels are all laid out, but those who meet are few.) Xuedou said: 'Even so, Jinniu did not have a good heart.' (A thief recognizes a thief, a spirit recognizes a spirit; one who comes to speak of right and wrong is himself a person of right and wrong.) A monk asked Changqing: 'The ancient said: Bodhisattvas, come and eat! What is the meaning?' (Quite suspicious; originally did not know where it lands; what will Changqing say?) Qing said: 'Very much like celebrating and praising on account of a vegetarian feast.' (Taking the seat and playing the drinking game; settling the case according to the plea.)

金牛乃馬祖下尊宿。每至齋時。自將飯桶。於僧堂前作舞。呵呵大笑雲。菩薩子吃飯來。如此者二十年。且道他意在什麼處。若只喚作吃飯。尋常敲魚擊鼓。亦自告報矣。又何須更自將飯桶來。作許多伎倆。莫是他顛麼。莫是提唱建立麼。若是提唱此事。何不去寶華王座上。敲床竪拂。須要如此作什麼。今人殊不知。古人意在言外。何不且看祖師當時初來底題目道什麼。分明說道。教外別傳。單傳心印。古人方便。也只教爾直截承當去。後來人妄自卜度。便道那裡有許多事。寒則向火。熱則乘涼。飢則吃飯。困則打眠。若恁麼以常情。義解詮註。達磨一宗。掃土而盡。不知古人。向二六時中。念念不捨。要明此事。雪竇雲。雖然如此。金牛不是好心。只這一句。多少人錯會。所謂醍醐上味。為世所珍。遇斯等人。翻成毒藥。金牛既是落草為人。雪竇為什麼道。不是好心。因什麼卻恁麼道。衲僧家須是有生機始得。今人不到古人田地。只管道見什麼心。有什麼佛。若作這見解。壞卻金牛老作家了也。須是子細看始得。若只今日明日。口快些子。無有了期。後來長慶上堂。僧問。古人道。菩薩子吃飯來。意旨如何。慶雲。大似因齋慶讚。尊宿家忒殺慈悲。漏逗不少。是則是。因齋慶讚。爾且道。慶讚箇什麼。看他雪竇頌雲。

Jinniu was a venerable of Mazu's line. Every time the meal hour came, he would carry the rice tub himself in front of the monks' hall, dance, laugh heartily and say: "Bodhisattvas, come and eat!" He did this for twenty years. Tell me, where did his meaning lie? If one calls it merely eating, ordinarily striking the wooden fish and beating the drum already announces it; why would he need to carry the rice tub himself and perform so many tricks? Was he mad? Was he expounding and establishing the teaching? If he were expounding this matter, why not go to the Jeweled Flower King's seat, strike the couch and raise the whisk? Why must he do this? People today do not know that the ancients' meaning lay outside the words. Why not look at what the heading was when the Patriarch first came? It plainly said: "A separate transmission outside the teachings, directly pointing to the mind seal." The ancients' expedients also only taught you to take it on directly. Later people made random calculations and said, "How many things there are: when cold, go to the fire; when hot, seek the cool; when hungry, eat; when tired, sleep." If one uses ordinary feelings, doctrinal interpretation and commentary like this, the school of Bodhidharma will be swept away to the last. They do not know that the ancients, in the twelve periods of the day, did not let go for a moment of wanting to clarify this matter. Xuedou said: "Even so, Jinniu did not have a good heart." With this one phrase, how many people have misunderstood! The so-called supreme taste of ghee, treasured by the world, becomes poison when it meets such people. Since Jinniu had fallen into the grass to help people, why did Xuedou say he did not have a good heart? Why did he put it this way? A monk must have a living spring of function before it works. People today, not having reached the ancients' ground, only say, "What mind do you see? What Buddha is there?" If you take this view, you ruin old master Jinniu. You must look carefully before it works. If you merely talk glibly today and tomorrow, there will be no day of ending. Later, when Changqing gave a talk in the hall, a monk asked: "The ancient said, 'Bodhisattvas, come and eat!' What was his purport?" Qing said: "It is very much like celebrating and praising on account of a fast." The venerable was far too compassionate and let leak not a little. Right is right: celebrating and praising on account of a fast; but tell me, what is being celebrated and praised? Look at what Xuedou's verse says.

白雲影裡笑呵呵(笑中有刀。熱發作什麼。天下衲僧不知落處)兩手持來付與他(豈有恁麼事。莫謗金牛好。喚作飯桶得麼。若是本分衲僧。不吃這般茶飯)

Amid the shadow of white clouds, laughing heartily (there is a knife in the laughter; why such a fever? The monks of the world do not know where it lands). Holding it with both hands and handing it over to them (how could there be such a thing? Do not slander Jinniu; may one call it a rice tub? If one is a true monk, one does not eat such tea and rice).

若是金毛獅子子(須是他格外始得。許他具眼。只恐眼不正)三千里外見誵訛(不直半文錢。一場漏逗。誵訛在什麼處。瞎漢)

If you were a golden-haired lion cub (you would have to be beyond the framework to qualify; he is granted to have the eye, but one fears the eye is not correct), you would see the flaw from three thousand li away (not worth half a cent; one whole leak. Where is the flaw? Blind fellow).

白雲影裡笑呵呵。長慶道。因齋慶讚。雪竇道。兩手持來付與他。且道只是與他吃飯。為當別有奇特。若向箇裡知得端的。便是箇金毛獅子子。若是金毛獅子子。更不必金牛將飯桶來作舞大笑。直向三千里外。便知他敗缺處。古人道。鑒在機先。不消一揑。所以衲僧家。尋常須是向格外用始得稱本分宗師。若只據語言。未免漏逗。

"Amid the shadow of white clouds, laughing heartily." Changqing said: "Celebrating and praising on account of a fast." Xuedou said: "Holding it with both hands and handing it over to them." Tell me, was it only giving them food to eat, or was there something extraordinary? If you truly know it within this, you are a golden-haired lion cub. If you are a golden-haired lion cub, there is no need for Jinniu to carry the rice tub, dance and laugh heartily; from three thousand li away you would know where his flaw is. The ancients said: "The mirror precedes the device; there is no need for a single pinch." Therefore monks ordinarily must apply themselves beyond the framework to be called masters true to their station. If one relies only on language, one cannot avoid leaks.

垂示雲。靈鋒寶劍。常露現前。亦能殺人亦能活人。在彼在此。同得同失。若要提持。一任提持。若要平展。一任平展。且道不落賓主。不拘回互時如何。試舉看。

Introduction. It is said: the sharp sword of spiritual edge is always revealed before us. It can kill people and it can give people life. Here and there, shared gain and shared loss. If you want to lift up, let it be lifted up; if you want to lay it flat, let it be laid flat. Tell me, not falling into host and guest, not bound by turning and exchanging, what then? Try to raise it and see.

【七五】舉。僧從定州和尚會裡。來到烏臼。烏臼問。定州法道何似這裡(言中有響。要辨淺深。探竿影草。太殺瞞人)僧雲。不別(死漢中有活底。一箇半箇。鐵橛子一般。踏著實地)臼雲。若不別更轉彼中去。便打(灼然。正令當行)僧雲。棒頭有眼。不得草草打人(也是這作家始得。卻是獅子兒)臼雲。今日打著一箇也。又打三下(說什麼一箇。千箇萬箇)僧便出去(元來是屋裡人。只得受屈。只是見機而作)臼雲。屈棒元來有人吃在(啞子吃苦瓜。放去又收來點。得回來堪作何用)僧轉身雲。爭奈杓柄。在和尚手裡(依前三百六十日。卻是箇伶俐衲僧)臼雲。汝若要山僧回與汝(知他阿誰是君。阿誰是臣。敢向虎口橫身。忒殺不識好惡)僧近前奪臼手中棒。打臼三下(也是一箇作家禪客始得。賓主互換縱奪臨時)臼雲。屈棒屈棒(點。這老漢。著什麼死急)僧雲。有人吃在(呵呵。是幾箇杓柄卻在這僧手裡)臼雲。草草打著箇漢(不落丙邊。知他是阿誰)僧便禮拜(臨危不變。方是丈夫兒)臼雲。和尚卻恁麼去也(點)僧大笑而出(作家禪客天然有在。猛虎須得清風隨。方知盡始盡終。天下人摸素不著)臼雲。消得恁麼。消得恁麼(可惜放過。何不劈脊便棒。將謂走到什麼處去)。

[Case 75] Raised: A monk came to Wujiu from the assembly of the Abbot of Dingzhou. Wujiu asked: "How does the Dharma-way of Dingzhou compare with this place?" (There is an echo in the words; he wants to discern shallow and deep. The probing pole and the shadow in the grass; far too much deceiving people.) The monk said: "No different." (A living one among dead men; one or half a one; like an iron peg, treading on solid ground.) Jiu said: "If it is no different, go back there again." And he struck him. (Clearly; the correct order is in force.) The monk said: "There are eyes at the head of the stick; you must not strike people carelessly." (Only such a master will do; he is truly a lion's cub.) Jiu said: "Today I have struck one." He struck him three more times. (What do you mean one? Thousands and tens of thousands.) The monk went out. (He turns out to be one of the household; he can only take the injustice; he acts just on seeing the device.) Jiu said: "The unjust stick, it turns out someone has taken it." (The mute eating bitter melon; let go and gather back to inspect; what use is it to get him back?) The monk turned around and said: "What can be done, the ladle handle is in the Master's hand." (As before, three hundred and sixty days; yet he is a clever monk.) Jiu said: "If you want this mountain monk to give it back to you..." (Who knows which is lord and which is minister? He dares to throw himself across the tiger's mouth; far too ignorant of good and bad.) The monk went forward, seized the stick from Jiu's hand, and struck Jiu three times. (Only a master Chan traveler will do; host and guest exchange, seizing and releasing as the moment demands.) Jiu said: "Unjust stick, unjust stick!" (Check. This old man, why such urgent haste to die?) The monk said: "Someone has taken it!" (Ha ha. It is several ladle handles that are in this monk's hand.) Jiu said: "Carelessly I struck a fellow." (Not falling to either side; who knows who he is.) The monk then bowed. (Not changing at the brink of danger; only then is he a true man.) Jiu said: "The Master is going off like this." (Check.) The monk laughed loudly and went out. (A master Chan traveler has his natural presence; a fierce tiger must have a clear wind following; only then does one know to the very end and beginning; the people of the world grope without finding it. The base text writes 'mo su', where 'su' is a corruption of 'suo'.) Jiu said: "Worth it like this; worth it like this." (A pity to let it pass; why not strike him across the spine with the stick? Where did he think he was going?)

僧從定州和尚會裡來到烏臼。臼亦是作家。諸人若向這裡。識得此二人一齣一入。千箇萬箇只是一箇。作主也恁麼。作賓也恁麼。二人畢竟合成一家。一期勘辨。賓主問答。始終作家。看烏臼問這僧雲。定州法道何似這裡。僧便雲。不別。當時若不是烏臼。難奈這僧何。臼雲。若不別。更轉彼中去。便打。爭奈這僧是作家漢。便雲。棒頭有眼不得草草打人。臼一向行令雲。今日打著一箇也。又打三下。其僧便出去。看他兩箇轉轆轆地。俱是作家。了這一事。須要分緇素別休咎。這僧雖出去。這公案。卻未了在。烏臼始終。要驗他實處看他如何。這僧卻似撐門拄戶。所以未見得他。烏臼卻雲。屈棒元來有人吃在。這僧要轉身吐氣。卻不與他爭。輕輕轉雲。爭奈杓柄在和尚手裡。烏臼是頂門具眼底宗師。敢向猛虎口裡橫身雲。汝若要山僧回與汝。這漢是箇肘下有符底漢。所謂見義不為無勇也。更不擬議。近前奪烏臼手中棒。打臼三下。臼雲。屈棒屈棒。爾且道意作麼生。頭上道。屈棒元來有人吃在。及乎到這僧打他。卻道屈棒屈棒。僧雲。有人吃在。臼雲。草草打著箇漢。頭上道草草打著一箇也。到末後自吃棒。為什麼亦道草草打著箇漢。當時若不是這僧卓朔地。也不奈他何。這僧便禮拜。這箇禮拜最毒。也不是好心。若不是烏臼。也識他不破。烏臼雲。卻恁麼去也。其僧大笑而出。烏臼雲。消得恁麼消得恁麼。看他作家相見。始終賓主分明。斷而能續。其實也只是互換之機。他到這裡。亦不道有箇互換處。自是他古人。絕情塵意想。彼此作家。亦不道有得有失。雖是一期間語言。兩個活鱍鱍地。都有血脈針線。若能於此見得。亦乃向十二時中。歷歷分明。其僧便出是雙放。已下是雙收。謂之互換也。雪竇正恁麼地。頌出。

A monk came from the assembly of the Abbot of Dingzhou to Wujiu. Jiu too was a master. If all of you recognize in this the coming and going of these two, thousands and tens of thousands are only one. As master it is like this, and as guest it is like this. The two in the end make one house. In a single round of testing and discerning, host and guest question and answer, and from beginning to end they are masters. Look at how Wujiu asked the monk: "How does the Dharma-way of Dingzhou compare with this place?" The monk said at once: "No different." Had it not been Wujiu then, it would have been hard to deal with this monk. Jiu said: "If it is no different, go back there again." And struck him. But the monk was a master fellow, and said: "There are eyes at the head of the stick; you must not strike people carelessly." Jiu, going on in his action, said: "Today I have struck one," and struck three more times. The monk went out. See how the two of them turn around and around, both masters, concluding this one matter; one must tell black from white and discern good fortune from ill. Though the monk went out, this case is not finished. From beginning to end Wujiu wanted to test his real ground and see how he would do. The monk seemed to prop up the door and support the household, and so he had not yet been seen through. Wujiu said: "The unjust stick, it turns out someone has taken it." The monk wanted to turn his body and breathe out, but did not contend with him; he turned lightly and said: "What can be done, the ladle handle is in the Master's hand." Wujiu was a master with an eye on the top of his head, and dared to throw himself in the mouth of the fierce tiger saying: "If you want this mountain monk to give it back to you..." This fellow was one with a talisman under his elbow; as it is said, to see what is right and not do it is lack of courage. Without hesitation he went forward and seized the stick from Wujiu's hand and struck Wujiu three times. Jiu said: "Unjust stick, unjust stick!" Tell me, what is the meaning? At first he said, "The unjust stick, it turns out someone has taken it," but when it came to the monk striking him, he said, "Unjust stick, unjust stick!" The monk said: "Someone has taken it!" Jiu said: "Carelessly I struck a fellow." At first he said, "Today I carelessly struck one," but at the end he himself took the stick; why does he also say he carelessly struck a fellow? Had this monk not been so steady then, nothing could have been done with him. The monk then bowed. This bow was most poisonous, and was not a good heart. Had it not been Wujiu, he could not have seen through him. Wujiu said: "The Master is going off like this." The monk laughed loudly and went out. Wujiu said: "Worth it like this; worth it like this." Look at how masters meet: from beginning to end host and guest are distinct, cutting off and yet continuing. In truth it is only the device of exchange. Arriving here, they do not even speak of a place of exchange; the ancients themselves cut off dust of feeling and thoughts of intent, and both were masters, not speaking of gain or loss. Though it was only a moment's words, the two were wriggling alive, each with blood vessels, needle and thread. If one can see this here, it will also be clear and distinct throughout the twelve periods of the day. The monk's going out was both released; what follows was both gathered; this is called exchange. Xuedou, in just such a way, brought out the verse.

呼即易(天下人總疑著。臭肉引來蠅。天下衲僧總不知落處)遣即難(不妨勦絕。海上明公秀)

Calling is easy (everyone under heaven doubts it; stinking meat draws flies; the monks of the world do not know where it lands). Sending away is hard (it is quite complete; Master Ming of the sea is outstanding).

互換機鋒子細看(一齣一入。二俱作家。一條拄杖兩人扶。且道在阿誰邊)

The exchange of sharp edges, look carefully (one out, one in, both masters; one staff supported by two men; tell me, which side is it on?)

劫石固來猶可壞(袖裡金鎚如何辨取。千聖不傳)滄溟深處立須乾(向什麼處安排。棒頭有眼。獨許他親得)

The kalpa stone, solid as it is, can still be worn away (the golden hammer in the sleeve, how will you discern it? The thousand sages did not transmit it). Standing in the depths of the dark sea, it must dry up (where will you arrange it? There are eyes at the head of the stick; he alone is granted to have attained it intimately).

烏臼老烏臼老(可惜許。這老漢不識好惡)

Old Wujiu, old Wujiu (a pity; this old man does not know good from bad).

幾何般(也是箇無端漢。百千萬重)與他杓柄太無端(已在言前。洎合打破蔡州。好與三十棒。且道過在什麼處)

How many kinds (he too was a groundless fellow, hundreds of thousands of layers) he gave away the ladle handle, so groundless (already before the words; he nearly smashed Caizhou; he should be given thirty blows; tell me, where is the fault?)

呼即易遣即難。一等是落草。雪竇忒殺慈悲。尋常道。呼蛇易遣蛇難。如今將箇瓢子吹來。喚蛇即易。要遣時即難。一似將棒與他卻易。復奪他棒。遣去卻難。須是有本分手腳。方能遣得他去。烏臼是作家。有呼蛇底手腳。亦有遣蛇底手段。這僧也不是瞌睡底。烏臼問。定州法道何似這裡。便是呼他。烏臼便打。是遣他。僧雲。棒頭有眼。不得草草打人。卻轉在這僧處。便是呼來。烏臼雲。汝若要山僧回與汝。僧便近前奪棒。也打三下。卻是這僧遣去。乃至這僧大笑而出。烏臼雲。消得恁麼消得恁麼。此分明是遣得他恰好。看他兩箇機鋒互換。絲來線去。打成一片。始終賓主分明。有時主卻作賓。有時賓卻作主。雪竇也讚歎不及。所以道。互換之機。教人且子細看。劫石固來猶可壞。謂此劫石。長四十里。廣八萬四千由旬。厚八萬四千由旬。凡五百年乃有天人下來。以六銖衣袖拂一下。又去至五百年。又來如此拂。拂盡此石。乃為一劫。謂之輕衣拂石劫。雪竇道。劫石固來猶可壞。石雖堅固。尚爾可消磨盡。此二人機鋒。千古萬古。更無有窮盡。滄溟深處立須乾。任是滄溟。洪波浩渺白浪滔天。若教此二人。向內立地。此滄溟也須乾竭。雪竇到此。一時頌了。末後更道。烏臼老烏臼老。幾何般。或擒或縱。或殺或活。畢竟是幾何般。與他杓柄太無端。這箇拄杖子。三世諸佛也用。歷代祖師也用。宗師家也用。與人抽釘拔楔。解粘去縛。爭得輕易分付與人。雪竇意要獨用。賴值這僧當時只與他平展。忽若旱地起雷。看他如何當抵。烏臼過杓柄與人去。豈不是太無端。

"Calling is easy, sending away is hard." Both are falling into the grass. Xuedou was too compassionate. Ordinarily it is said: calling a snake is easy, sending away the snake is hard. Now take a gourd and blow it: calling the snake is easy, but when you want to send it off, it is hard. It is just like giving someone the stick being easy but taking his stick back, sending him away, being hard. One must have hands and feet true to one's station to be able to send him off. Wujiu was a master, with the hands and feet to call a snake and also the means to send it away. This monk too was no sleepyhead. Wujiu asked: "How does the Dharma-way of Dingzhou compare with this place?" This was calling him. Wujiu then struck him: this was sending him off. The monk said: "There are eyes at the head of the stick; you must not strike people carelessly." This turned it back to the monk, which was calling. Wujiu said: "If you want this mountain monk to give it back to you..." The monk went forward, seized the stick and struck three times; this was the monk sending him away, until the monk laughed loudly and went out. Wujiu said: "Worth it like this; worth it like this." This clearly was sending him off just right. See how the two exchanged sharp edges, thread coming and needle going, making it all one piece; from beginning to end host and guest were distinct, sometimes the host became guest and sometimes the guest became host. Xuedou too could not praise it enough, and so said: "The exchange of sharp edges, look carefully." "The kalpa stone, solid as it is, can still be worn away": this kalpa stone is said to be forty li long, eighty-four thousand yojanas wide and eighty-four thousand yojanas thick; every five hundred years a celestial being comes down and brushes it once with a sleeve of six-zhu cloth, then goes away, and after another five hundred years comes again and brushes it so. When the stone is brushed away, that makes one kalpa. This is called the kalpa of brushing the stone with a light robe. Xuedou says: "The kalpa stone, solid as it is, can still be worn away." Though the stone is solid, it can still be ground away; but the sharp edges of these two are for a thousand ages and ten thousand ages without exhaustion. "Standing in the depths of the dark sea, it must dry up": however vast the dark sea, with great waves boundless and white surf reaching the sky, if these two were made to stand within it, this sea would still have to dry up. Having reached this, Xuedou finished the verse all at once, and at the end said: "Old Wujiu, old Wujiu, how many kinds!" Whether seizing or releasing, killing or giving life, in the end how many kinds are there? "He gave away the ladle handle, so groundless." This staff is used by the Buddhas of the three times and by the patriarchs of successive generations and also by masters; it pulls out nails and removes pegs for people, unties what sticks and removes bonds; how could one lightly hand it over to someone? Xuedou's meaning was to use it alone. Fortunately this monk then only dealt with him on a level. If suddenly thunder arose on dry land, see how he would meet it. For Wujiu to pass the ladle handle to someone, is that not far too groundless?

垂示雲。細如米末。冷似氷霜。畐塞乾坤。離明絕暗。低低處觀之有餘。高高處平之不足。把住放行。總在這裡許還有出身處也無。試舉看畐(拍逼切滿也)。

Introduction. It is said: fine as rice powder, cold as ice and frost, filling heaven and earth, leaving brightness and cutting off darkness. Looked at from the lowest place it is more than enough, and leveled from the highest place it is not enough. Holding fast and letting go are all right here; is there still a place to go out? Try to raise it and see. 'Bi' (pronounced pi-bi, meaning full).

【七六】舉。丹霞問僧。甚處來(正是不可總沒來處也。要知來處也不難)僧雲。山下來(著草鞋入爾肚裡過也。只是不會。言中有響諳含來。知他是黃是綠)霞雲。吃飯了也未(第一杓惡水澆。何必定盤星。要知端的)僧雲。吃飯了(果然撞著箇露柱。卻被旁人穿卻鼻孔。元來是箇無孔鐵鎚)霞雲。將飯來與汝吃底人。還具眼麼(雖然是倚勢欺人。也是據欵結案。當時好掀倒禪床。無端作什麼)僧無語(果然走不得。這僧若是作家。向他道。與和尚眼一般)長慶問保福。將飯與人吃。報恩有分。為什麼不具眼(也只道得一半。通身是遍身是。一刀兩段。一手擡一手搦)福雲。施者受者二俱瞎漢(據令而行。一句道盡。罕遇其人)長慶雲。盡其機來。還成瞎否(識甚好惡。猶自未肯。討什麼碗)福雲。道我瞎得麼(兩箇俱是草裡漢。龍頭蛇尾。當時待他道盡其機來。還成瞎否。只向他道瞎。也只道得一半。一等是作家。為什麼前不搆村。後不迭店)。

[Case 76] Raised: Danxia asked a monk: "Where have you come from?" (Precisely, one cannot be entirely without a place to come from; but to know where one came from is not hard.) The monk said: "From below the mountain." (Putting on straw sandals and passing through your belly; only he does not understand. There is an echo in the words, he conceals within; who knows whether he is yellow or green.) Xia said: "Have you finished eating?" (The first ladle of dirty water poured on him; why bother with a fixed star of the scale? Wanting to know the truth.) The monk said: "I have finished eating." (As expected he bumped into a pillar, and others pierced his nose; he turns out to be an iron hammer without a hole.) Xia said: "The one who gave you rice to eat, did he have eyes?" (Though it is bullying people by relying on power, it is also concluding the case by the confession. He should have overturned the meditation seat then; what was the point of acting groundlessly?) The monk was silent. (As expected he could not get away. If this monk were a master, he would say to him: 'Just the same as the Master's eyes.') Changqing asked Baofu: "One who gives rice to people to eat merits Baoen's repayment; why does he not have eyes?" (He said only half; the whole body is it, all over is it; cut with one knife into two pieces; one hand lifting, one hand pressing.) Fu said: "The giver and the receiver are both blind men." (Acting according to the order, finishing in one phrase; rarely does one meet such a person.) Changqing said: "If they exhaust their device, would they still be blind?" (What does he know of good and bad? Still unwilling; what bowl are you asking for?) Fu said: "Can you say I am blind?" (Both are men in the grass, dragon's head and snake's tail. When he said, 'If they exhaust their device, would they still be blind?' he should simply have said blind. That too says only half; both are masters, but why is there no village ahead and no inn behind?)

鄧州丹霞天然禪師。不知何許人。初習儒學。將入長安應舉。方宿於逆旅。忽夢白光滿室。占者曰。解空之祥。偶一禪客問曰。仁者何往。曰。選官去。禪客曰。選官何如選佛。霞雲。選佛當往何所。禪客曰。今江西馬大師出世。是選佛之場。仁者可往。遂直造江西。才見馬大師。以兩手托幞頭腳。馬師顧視雲。吾非汝師。南嶽石頭處去。遽抵南嶽。還以前意投之。石頭雲。著槽廠去。師禮謝。入行者堂。隨眾作務。凡三年。石頭一日告眾雲。來日剗佛殿前草。至來日。大眾各備鍬鋤剗草。丹霞獨以盆盛水淨頭。於師前跪膝。石頭見而笑之。便與剃髮。又為說戒。丹霞掩耳而出。便往江西。再謁馬祖。未參禮。便去僧堂內。騎聖僧頸而坐。時大眾驚愕。急報馬祖。祖躬入堂。視之曰。我子天然。霞便下禮拜曰。謝師賜法號。因名天然他古人天然。如此頴脫。所謂選官不如選佛也。傳燈錄中載其語句。直是壁立千仞。句句有與人抽釘拔楔底手腳。似問這僧道。什麼處來。僧雲。山下來。這僧卻不通來處。一如具眼倒去勘主家相似。當時若不是丹霞。也難為收拾。丹霞卻雲。吃飯了也未。頭邊總未見得。此是第二回勘他。僧雲。吃飯了也。懵𢤦漢元來不會。霞雲。將飯與汝吃底人。還具眼麼。僧無語。丹霞意道。與爾這般漢飯吃。堪作什麼。這僧若是箇漢。試與他一劄。看他如何。雖然如是。丹霞也未放爾在。這僧便眼眨眨地無語。保福長慶。同在雪峰會下。常舉古人公案商量。長慶問保福。將飯與人吃。報恩有分。為什麼不具眼。不必盡問公案中事。大綱藉此語作話頭。要驗他諦當處。保福雲。施者受者二俱瞎漢。快哉到這裡。只論當機事。家裡有出身之路。長慶雲。盡其機來。還成瞎否。保福雲。道我瞎得麼。保福意謂。我恁麼具眼。與爾道了也。還道我瞎得麼。雖然如是。半合半開。當時若是山僧。

Chan Master Danxia Tianran of Dengzhou; it is not known where he was from. At first he studied Confucianism and was about to go to Chang'an to take the examinations. As he was lodging at an inn, he suddenly dreamed that white light filled the room. A diviner said it was an auspicious sign of understanding emptiness. By chance a Chan traveler asked: "Where are you going, sir?" He said: "To be selected for office." The Chan traveler said: "Why not select a Buddha instead of selecting for office?" Xia said: "Where should one go to select a Buddha?" The Chan traveler said: "Now the great master Ma of Jiangxi has appeared in the world; it is the field for selecting Buddhas. You may go." He went straight to Jiangxi. Just on seeing Master Ma, he held up the feet of his cap with both hands. Master Ma looked at him and said: "I am not your teacher; go to Shitou on Nanyue." He suddenly arrived at Nanyue and offered it with his earlier intent. Shitou said: "Go to the trough shed." The master bowed and thanked him and entered the hall of lay workers, and worked with the crowd for three years. One day Shitou told the assembly: "Tomorrow we will cut the grass in front of the Buddha hall." When the day came, the assembly each prepared shovels and hoes to cut the grass. Danxia alone filled a basin with water, washed his head, and knelt before the master. Shitou saw this and laughed, and shaved his head for him, and also expounded the precepts. Danxia covered his ears and went out, and went at once to Jiangxi. He called again on Mazu, but without having paid his respects he went straight into the monks' hall and sat astride the neck of the sage monk statue. The assembly was startled and hastily reported to Mazu. Zu came to the hall in person, looked at him and said: "My son Tianran." Xia then came down and bowed, saying: "Thank you, Master, for bestowing the Dharma name." So he was named Tianran. That ancient Tianran was thus outstanding and free: it is what is meant by selecting a Buddha being better than selecting office. The Transmission of the Lamp records his sayings, which are truly like a wall a thousand fathoms high, every line having the hands and feet to pull out nails and remove pegs for people. It is as when he asked this monk where he came from. The monk said: "From below the mountain." The monk did not give his place of coming, just like an eye-possessing one turning to test the master. Had it not been Danxia then, it would have been hard to deal with him. Xia said: "Have you finished eating?" Not a hint at the head end was yet seen. This is the second test. The monk said: "I have finished eating." The dull fellow turns out not to understand. (The base text writes a rare variant for the 'dong' of 'meng dong', dull.) Xia said: "The one who gave you rice to eat, did he have eyes?" The monk was silent. Danxia's meaning was: what use is it to give rice to eat to a fellow like this? If this monk were a real man, he would give him one poke and see what he did. Even so, Danxia has not yet let you go. The monk then just blinked and was silent. Baofu and Changqing were both in Xuefeng's assembly and often took up the ancients' cases to discuss. Changqing asked Baofu: "One who gives rice to people to eat merits Baoen's repayment; why does he not have eyes?" He did not need to ask only about the case itself; in outline he borrowed these words as a topic to test the truth. Baofu said: "The giver and the receiver are both blind men." How fine, arriving here, speaking only of the matter at the moment, with a road for getting out within the house. Changqing said: "If they exhaust their device, would they still be blind?" Baofu said: "Can you say I am blind?" Baofu's meaning was: "I am so eyed; having said it to you, can you still say I am blind?" Even so, it is half shut and half open. Had it been this mountain monk then,

等他道盡其機來。還成瞎否。只向他道瞎。可惜許。保福當時。若下得這箇瞎字。免得雪竇許多葛藤。雪竇亦只用此意頌。

(Yuanwu continued:) I would wait for him to say, "If they exhaust their device, would they still be blind?" and simply say to him, "Blind." What a pity! If Baofu had then uttered this word "blind," he would have spared Xuedou so much entanglement. Xuedou too used just this meaning in his verse.

盡機不成瞎(只道得一半。也要驗他過。言猶在耳)按牛頭吃草(失錢遭罪。半河南半河北。殊不知傷鋒犯手)

Exhausting the device does not make one blind (said only half; he also wants to test his error; the words are still in the ear). Pressing the ox's head to eat grass (losing money and suffering punishment; half south of the river, half north of the river; not knowing at all he wounds the blade and offends the hand).

四七二三諸祖師(有條攀條。帶累先聖。不唯只帶累一人)

The patriarchs of the four sevens and two threes (grasping branches where there are branches; implicating the former sages; not only implicating one person).

寶器持來成過咎(盡大地人換手搥胸。還我拄杖來。帶累山僧也出頭不得)

Bringing the precious vessel and making it a fault (all the people of the earth change hands and beat their breasts; give me back my staff; it implicates this mountain monk so that he cannot raise his head).

過咎深(可殺深。天下衲僧跳不出。且道深多少)無處尋(在爾腳跟下。摸索不著)

The fault is deep (deadly deep; the monks of the world cannot leap out of it; tell me, how deep?), and nowhere to be found (it is right under your heels; you grope and do not find it).

天上人間同陸沈(天下衲僧一坑埋卻。還有活底人麼。放過一著。蒼天蒼天)

In Heaven and in the human world, all sink together on dry land (the monks of the world are buried in one pit; is there any living person left? Let one move pass; blue sky, blue sky).

廠(齒兩切馬屋無壁也)眨(側洽切目動也)

Chang (pronounced chi-liang, a stable without walls) and zha (pronounced ce-qia, the moving of the eyes).

盡機不成瞎。長慶雲。盡其機來。還成瞎否。保福雲。道我瞎得麼。一似按牛頭吃草。須是等他自吃始得。那裡按他頭教吃。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。因什麼卻無處尋。此非小過也。將祖師大事。一齊於陸地上平沈卻。所以雪竇道。天上人間同陸沈。

"Exhausting the device does not make one blind." Changqing said: "If they exhaust their device, would they still be blind?" Baofu said: "Can you say I am blind?" It is like pressing the ox's head to eat grass: one must wait until it eats by itself; how can one press its head and make it eat? Xuedou sings it this way, and naturally sees Danxia's meaning. "The patriarchs of the four sevens and two threes: bringing the precious vessel and making it a fault." Not only does it implicate Changqing, but also the twenty-eight patriarchs of India and the six patriarchs of this land, who are all buried at once. The old man Shakyamuni, for forty-nine years, taught the whole great canon, and in the end transmitted only this precious vessel. Yongjia said: "It is not an empty matter of marking forms; it is the Tathagata's treasured staff, the very trace of his steps." If you take Baofu's view, then bringing the precious vessel makes all of it a fault. "The fault is deep, nowhere to be found." I cannot tell you this; just go and sit quietly, and inspect it within his phrase. Since the fault is deep, why can it not be found anywhere? This is no small fault. It sinks the Patriarchs' great matter altogether on dry land. Therefore Xuedou says: "In Heaven and in the human world, all sink together on dry land."

垂示雲。向上轉去。可以穿天下人鼻孔。似鶻捉鳩。向下轉去。自己鼻孔在別人手裡。如龜藏殼。箇中忽有箇出來道。本來無向上向下。用轉作什麼。只向伊道。我也知爾向鬼窟裡作活計。且道作麼生。辨箇緇素。良久雲。有條攀條無條攀例。試舉看。

Introduction. It is said: turning toward the upward direction, one can pierce the nostrils of all under heaven, like a falcon seizing a dove. Turning toward the downward direction, one's own nostrils are in the hands of others, like a turtle hiding in its shell. If someone among you suddenly comes out and says: "Originally there is no upward or downward; what use is turning?" just tell him: "I know you are making a living in the ghost cave." Tell me, what then? Discern black from white. After a long pause he said: Where there is a branch, grasp the branch; where there is no branch, grasp an example. Try to raise it and see.

【七七】舉。僧問雲門。如何是超佛越祖之談(開。旱地忽雷。拶)門雲。餬餅(舌拄上顎。過也)。

[Case 77] Raised: A monk asked Yunmen: "What is the talk that surpasses the Buddhas and goes beyond the Patriarchs?" (Open. Thunder suddenly on dry land. Press.) Men said: "Sesame cake." (The tongue pressed to the palate. Gone past.)

這僧問雲門。如何是超佛越祖之談。門雲。餬餅。還覺寒毛卓竪麼。衲僧家問佛問祖。問禪問道。問向上向下了。更無可得問。卻致箇問端。問超佛越祖之談。雲門是作家。便水長船高。泥多佛大。便答道。餬餅。可謂道不虛行。功不浪施。雲門復示眾雲。爾勿可作了。見人道著祖師意。便問超佛越祖之談道理。爾且喚什麼作佛。喚什麼作祖。即說超佛越祖之談。便問箇出三界。爾把三界來看。有什麼見聞覺知隔礙著爾。有什麼聲色佛法與汝可了。了箇什麼碗。以那箇為差殊之見。他古聖勿奈爾何。橫身為物。道箇舉體全真物物覿體。不可得。我向汝道。直下有什麼事。早是埋沒了也。會得此語。便識得餬餅。五祖雲。驢屎比麝香。所謂直截根源佛所印。摘葉尋枝我不能。到這裡欲得親切。莫將問來問。看這僧問。如何是超佛越祖之談。門雲。餬餅。還識羞慚麼。還覺漏逗麼。有一般人。杜撰道。雲門見兔放鷹。便道餬餅。若恁麼將餬餅。便是超佛越祖之談見去。豈有活路。莫作餬餅會。又不作超佛越祖會。便是活路也。與麻三斤解打鼓一般。雖然只道餬餅。其實難見。後人多作道理雲。麁言及細語皆歸第一義。若恁麼會。且去作座主。一生贏得多知多解。如今禪和子道。超佛越祖之時。諸佛也踏在腳跟下。祖師也踏在腳跟下。所以雲門只向他道餬餅。既是餬餅。豈解超佛越祖。試去參詳看。諸方頌極多。盡向問頭邊作言語。唯雪竇頌得最好試舉看。頌雲。

This monk asked Yunmen: "What is the talk that surpasses the Buddhas and goes beyond the Patriarchs?" Men said: "Sesame cake." Do you feel the hair on your body stand up? Monks ask about Buddhas and ask about Patriarchs, ask about Chan and ask about the Way, ask about the upward and ask about the downward, and when there is nothing more to ask, they put forward a question about the talk that surpasses the Buddhas and goes beyond the Patriarchs. Yunmen was a master; as the water rises the boat rises, as there is more mud the Buddha is bigger, and he answered: "Sesame cake." It can be said that the Way was not walked in vain, and effort was not spent in vain. Yunmen also instructed the assembly: "Do not finish like this. When you see someone speak of the Patriarch's meaning, you ask the principle of the talk that surpasses the Buddhas and goes beyond the Patriarchs. Tell me, what do you call Buddha? What do you call Patriarch? Immediately you say the talk that surpasses the Buddhas and goes beyond the Patriarchs, and you then ask how to get out of the three realms. Take the three realms and look at them: what seeing, hearing, feeling or knowing blocks you? What sounds, forms or Buddha-dharma are there for you to finish with? What bowl are you finishing? Taking that as a view of difference, the ancient sages can do nothing with you. Throwing myself across to serve beings, I say: the whole body is true, and every thing meets the body directly; it cannot be obtained. I tell you, what is there directly? Already it is buried." If you understand these words, you will know sesame cake. Wuzu said: "Donkey dung compared with musk. What is called cutting directly to the root source is what the Buddhas seal; picking leaves and searching for branches I cannot do." Here, if you want it to be intimate, do not use a question to ask. Look at this monk asking: "What is the talk that surpasses the Buddhas and goes beyond the Patriarchs?" Men said: "Sesame cake." Does he know shame? Does he feel the leak? Some people make up stories, saying that Yunmen, seeing the hare, released the hawk and said sesame cake. If you take sesame cake as the talk that surpasses the Buddhas and goes beyond the Patriarchs, how could there be a living road? Do not understand it as sesame cake, and also do not understand it as surpassing the Buddhas and going beyond the Patriarchs; then it is a living road. It is just like the three pounds of flax, understanding how to beat the drum. Though he says only sesame cake, in truth it is hard to see. Later people often explain it with reasoning: coarse words and fine speech all return to the first principle. If you understand it this way, go and be a lecturer; you will gain a lifetime of much knowledge and many explanations. Chan students now say: at the time of surpassing the Buddhas and going beyond the Patriarchs, the Buddhas too are trampled under the heels and the Patriarchs too are trampled under the heels; therefore Yunmen said only sesame cake to him. Since it is sesame cake, how could it understand surpassing the Buddhas and going beyond the Patriarchs? Go and study it carefully. The verses from all quarters are very numerous, all making words around the question; only Xuedou's verse is best; try raising it. The verse says:

超談禪客問偏多(箇箇出來便作這般見解。如麻似粟)縫罅披離見也麼(已在言前。開也。自屎不覺臭)

The Chan travelers ask many questions that talk beyond (each comes out and makes just this sort of view, like hemp and millet). The cracks are wide open, do you see them? (Already before the words; open; he does not smell his own dung).

餬餅𡎺來猶不住(將木槵子換卻爾眼睛了也)

The sesame cake was pounded, and still they do not stop (he has replaced your eyes with soapberry seeds).

至今天下有誵訛(畫箇圓相雲。莫是恁麼會麼。咬人言語。有甚了期。大地茫茫愁殺人。便打)

To this day there is confusion in the world (draw a circle and say, 'Is it to be understood like this?' Biting at others' words, when will it ever end? The great earth is vast and makes one die of sorrow; strike).

𡎺(仄六切塞也)

Dao (to pound; pronounced ze-liu, meaning to block up; here it stands for 'pound').

超談禪客問偏多。此語禪和家偏愛問。不見雲門道。爾諸人橫擔拄杖。道我參禪學道。便覓箇超佛越祖道理。我且問爾。十二時中。行住坐臥。屙屎放尿。至於茅坑裡蟲子市肆買賣羊肉案頭。還有超佛越祖底道理麼。道得底出來。若無莫妨我東行西行。便下座。有者更不識好惡。作圓相。土上加泥。添枷帶鎖。縫罅披離見也麼。他致問處。有大小大縫罅。雲門見他問處披離。所以將餬餅攔縫塞定。這僧猶自不肯住。卻更問。是故雪竇道。餬餅𡎺來猶不住。至今天下有誵訛。如今禪和子。只管去餬餅上解會。不然去超佛越祖處作道理。既不在這兩頭。畢竟在什麼處。三十年後。待山僧換骨出來。卻向爾道。

"The Chan travelers ask many questions that talk beyond." This is something Chan students especially love to ask. Have you not heard Yunmen say: "All of you, carrying your staffs crosswise, say that you study Chan and learn the Way, and seek a principle of surpassing the Buddhas and going beyond the Patriarchs. I ask you: in the twelve periods of the day, walking, standing, sitting and lying, excreting and urinating, and even the worms in the latrine, the sheep sold in the market and on the butcher's block, is there any principle of surpassing the Buddhas and going beyond the Patriarchs? If you can say, come out; if not, do not hinder me going east and going west." And he came down from his seat. Some still do not know good from bad, and make a circle, adding earth upon mud, adding a cangue and locks. "The cracks are wide open, do you see them?" His question had cracks great and small. Yunmen saw that his question was in pieces, and so used the sesame cake to stop up the crack and fix it. The monk still would not stay, but asked again. Therefore Xuedou says: "The sesame cake was pounded, and still they do not stop; to this day there is confusion in the world." Chan students now only go on to understand on the sesame cake, or else go and make a principle at the place of surpassing the Buddhas and going beyond the Patriarchs. If it is not in these two ends, where in the end is it? Thirty years from now, when this mountain monk has changed his bones and come out, I will tell you.

【七八】舉。古有十六開士(成群作隊。有什麼用處。這一隊不唧𠺕漢)於浴僧時隨例入浴(撞著露柱。漆桶作什麼)忽悟水因(惡水驀頭澆)諸禪德作麼生會。他道妙觸宣明(更不幹別人事。作麼生會他。撲落非他物)成佛子住(天下衲僧到這裡摸索不著。兩頭三而作什麼)也須七穿八穴始得(一棒一條痕。莫辜負山僧好。撞著磕著。還曾見德山臨濟麼)。

[Case 78] Raised: In ancient times there were sixteen bodhisattva-scholars (gathering in groups and teams; what use is it? This team of dull fellows (the base text has a variant character here)). When bathing the monks they entered the bath following the custom. (They bump into a pillar; what use is the black lacquer bucket?) Suddenly they awakened to the cause of water. (Dirty water poured on the head.) How do you Chan worthies understand it? They said: "The wondrous touch is proclaimed clearly." (It has nothing to do with others; how do you understand him? Falling away is nothing else.) "They became abiding as children of the Buddha." (The monks of the world, arriving here, grope and find nothing; two ends and three sides, what for? The base text writes this character as another, which is a corruption.) You must also pierce seven ways and penetrate eight ways. (One blow, one welt; do not fail this mountain monk's goodness; bumping and knocking, have you ever seen Deshan or Linji?)

楞嚴會上。跋陀婆羅菩薩。與十六開士。各修梵行。乃各說所證圓通法門之因。此亦二十五圓通之一數也。他因浴僧時。隨例入浴。忽悟水因。雲。既不洗塵。亦不洗體。且道洗箇什麼。若會得去。中間安然。得無所有。千箇萬箇。更近傍不得。所謂以無所得是真般若。若有所得。是相似般若。不見達磨謂二祖雲。將心來與汝安。二祖雲。覓心了不可得。這裡些子。是衲僧性命根本。更總不消得如許多葛藤。只消道箇忽悟水因。自然了當。既不洗塵。亦不洗體。且道悟箇什麼。到這般田地。一點也著不得。道箇佛字。也須諱卻。他道。妙觸宣明。成佛子住。宣則是顯也。妙觸是明也。既悟妙觸。成佛子住。即住佛地也。如今人亦入浴亦洗水。也恁麼觸。因甚卻不悟。皆被塵境惑障。粘皮著骨。所以不能便惺惺去。若向這裡。洗亦無所得。觸亦無所得。水因亦無所得。且道。是妙觸宣明。不是妙觸宣明。若向箇裡。直下見得。便是妙觸宣明。成佛子住。如今人亦觸。還見妙處麼。妙觸非常觸與觸者合則為觸。離則非也。玄沙過嶺。磕著腳指頭。以至德山棒。豈不是妙觸。雖然恁麼。也須是七穿八穴始得。若只向身上摸索。有什麼交涉。爾若七穿八穴去。何須入浴。便於一毫端上現寶王剎。向微塵裡。轉大法輪。一處透得。千處萬處一時透。莫只守一窠一窟。一切處都是觀音入理之門。古人亦有聞聲悟道見色明心。若一人悟去。則故是。因甚十六開士。同時悟去。是故古人同修同證。同悟同解。雪竇拈他教意。令人去妙觸處會取。出他教眼頌。免得人去教網裡籠罩半醉半醒。要令人直下灑灑落落。頌雲。

In the Shurangama assembly, Bodhisattva Bhadrapala and the sixteen bodhisattva-scholars each cultivated pure conduct and each spoke of the cause by which they realized the perfect penetration Dharma-gate. This too is one of the twenty-five perfect penetrations. When bathing the monks they entered the bath following the custom, and suddenly awakened to the cause of water, saying: "It neither washes the dust nor washes the body." Tell me, what is it that is washed? If you understand it, you are at peace in the middle, with nothing to attain; thousands and tens of thousands cannot come near. As it is said, to take non-attainment as the real prajna; if there is attainment, it is the semblance of prajna. Have you not seen Bodhidharma say to the Second Patriarch: "Bring your mind and I will pacify it"? The Second Patriarch said: "Seeking the mind, it cannot be found." This little bit is the root of a monk's life; there is no need at all for so much entanglement. You need only say: "Suddenly they awakened to the cause of water," and it is naturally concluded. It neither washes the dust nor washes the body; tell me, what is awakened to? Arriving at this ground, not a single point can be attached, and even saying the word Buddha must be avoided. He said: "The wondrous touch is proclaimed clearly, and they became abiding as children of the Buddha." To proclaim is to reveal. The wondrous touch is clarity. Having awakened to the wondrous touch, becoming abiding as children of the Buddha is abiding in the Buddha-ground. People today too enter the bath and wash with water, and touch in the same way; why do they not awaken? They are all deluded and obstructed by the realm of dust, sticking to the skin and attaching to the bone, and so cannot at once become clear. If you here wash and nothing is attained, touch and nothing is attained, the cause of water and nothing is attained, tell me, is it the wondrous touch proclaimed clearly or not the wondrous touch proclaimed clearly? If within this you see directly, that is the wondrous touch proclaimed clearly and becoming abiding as children of the Buddha. People today touch too; do you see the wonder? The wondrous touch is not ordinary touch: when touch and the one who touches join, it is touch; when they separate, it is not. When Xuansha crossed the ridge and stubbed his toe, up to Deshan's stick, was it not a wondrous touch? Even so, you must pierce seven ways and penetrate eight ways before it works. If you grope only on the body, what connection is there? If you pierce seven ways and penetrate eight ways, why must you enter the bath? On the tip of a single hair you manifest the jeweled king's land, and amid the dust motes turn the great Dharma wheel. If you penetrate in one place, you penetrate in a thousand and ten thousand places at once. Do not guard only one nest or one cave: all places are the gate of Avalokiteshvara's entry into principle. The ancients also had hearing sounds and awakening to the Way, seeing forms and illumining the mind. If one person awakens, then that is so; why did sixteen bodhisattva-scholars awaken at the same time? Therefore the ancients cultivated alike, realized alike, awakened alike and understood alike. Xuedou took up the meaning of the teachings and told people to understand it at the place of the wondrous touch; he brought out the eye of the teachings in a verse so that people would not be covered by the net of the teachings, half drunk and half awake. He wanted to make people free and unburdened at once. The verse says:

了事衲僧消一箇(現有一箇。朝打三千暮打八百。跳出金剛圈。一箇也不消得)

A monk who has finished the matter needs only one (there is one now; beaten three thousand in the morning and eight hundred in the evening, leaping out of the diamond circle, not even one is needed).

長連床上展腳臥(果然是箇瞌睡漢。論劫不論禪)夢中曾說悟圓通(早是瞌睡更說夢。卻許爾夢見。寐語作什麼)

On the long communal bed, lying with legs stretched out (indeed a sleepyhead; he speaks of kalpas and not of Chan). In dreams he once spoke of awakening to perfect penetration (already sleepy and still talking of dreams; but you are allowed to dream of it; what is the point of sleeptalk?).

香水洗來驀面唾(咄。土上加泥又一重。莫來淨地上屙)。

Washed with fragrant water, spit in the face (hey! Adding earth to mud, another layer; do not come to defecate on a clean ground).

了事衲僧消一箇。且道了得箇什麼事。作家禪客。聊聞舉著。剔起便行。似恁麼衲僧。只消得一箇。何用成群作隊。長連床上展腳臥。古人道。明明無悟法。悟了卻迷人。長舒兩腳睡。無偽亦無真。所以胸中無一事。飢來吃飯困來眠。雪竇意道。爾若說入浴悟得妙觸宣明。在這般無事衲僧分上。只似夢中說夢。所以道。夢中曾說悟圓通。香水洗來驀面唾。似恁麼只是惡水驀頭澆。更說箇什麼圓通。雪竇道似這般漢。正好驀頭驀面唾。山僧道土上加泥又一重。

"A monk who has finished the matter needs only one." Tell me, what matter is finished? A master Chan traveler, hearing it only slightly raised, takes it up and goes. A monk like this is needed only one; why form groups and teams? "On the long communal bed, lying with legs stretched out." The ancients said: "Clearly there is no Dharma to awaken to; having awakened, it deludes people. Stretching both legs long and sleeping, there is no false and no true." Therefore, with not a single matter in the breast, one eats when hungry and sleeps when tired. Xuedou's meaning is: if you say that in bathing one awakened to the wondrous touch proclaimed clearly, then for such idle monks it is like speaking of a dream in a dream. Therefore he says: "In dreams he once spoke of awakening to perfect penetration; washed with fragrant water, spit in the face." This is simply dirty water poured over the head; what more is there to say about perfect penetration? Xuedou says: fellows like these are just right to be spat on in the head and face. This mountain monk says: adding earth to mud, another layer.

垂示雲。大用現前。不存軌則。活捉生擒。不勞餘力。且道是什麼人。曾恁麼來。試舉看。

Introduction. It is said: when great function appears before one, it keeps no rules. Seizing alive and capturing living, it takes no extra effort. Tell me, who has ever come like this? Try to raise it and see.

【七九】舉。僧問投子。一切聲是佛聲是否(也解捋虎鬚。青天轟霹靂。自屎不覺臭)投子云。是(賺殺一船人。賣身與爾了也。拈放一邊。是什麼心行)僧雲。和尚莫㞘沸碗鳴聲(只見錐頭利。不見鑿頭方。道什麼。果然納敗缺)投子便打(著。好打。放過則不可)又問。麁言及細語皆歸第一義。是否(第二回捋虎鬚。抱贓叫屈作什麼。東西南北。猶有影響在)投子云。是(又是賣身與爾了也。陷虎之機。也是什麼心行)僧雲。喚和尚作一頭驢得麼(只見錐頭利。不見鑿頭方。雖有逆水之波。只是頭上無角。含血噀人)投子便打(著。不可放過。好打。拄杖未到折。因什麼便休去)㞘(都木切臀也)。

[Case 79] Raised: A monk asked Touzi: "Is every sound the Buddha's sound or not?" (He too knows how to stroke the tiger's whiskers; thunder in a clear sky; he does not smell his own dung.) Touzi said: "Yes." (Deceiving a whole boat of people; I have sold myself to you; set it aside; what kind of mind is this?) The monk said: "Master, do not make the noise of a hot bowl." (He sees only the sharp tip of the awl and not the squareness of the chisel's head; what is he saying? As expected he suffers a loss.) Touzi then struck him. (Right, a good blow; to let it pass would not do.) He asked again: "Do coarse words and fine speech all return to the first principle?" (A second time stroking the tiger's whiskers; holding the stolen goods and crying injustice, what for? East, west, south, north, there are still shadow and echo.) Touzi said: "Yes." (Again, I have sold myself to you; the device of trapping the tiger; what kind of mind is this?) The monk said: "May I call the Master a donkey?" (He sees only the sharp tip of the awl and not the squareness of the chisel's head; though he has waves against the current, there are simply no horns on his head, and he spits blood on people.) Touzi then struck him. (Right; one must not let it pass; a good blow; the staff has not yet broken; why does he stop?) Tun (pronounced du-mu, meaning buttocks).

投子樸實頭。得逸群之辯。凡有致問。開口便見膽。不費餘力。便坐斷他舌頭。可謂運籌帷幄之中。決勝千里之外。這僧將聲色佛法見解。貼在他額頭上。逢人便問。投子作家。來風深辨。這僧知投子實頭。合下做箇圈繢子。教投子入來。所以有後語。投子卻使陷虎之機。釣他後語出來。這僧接他答處道。和尚莫㞘沸碗鳴聲。果然一釣便上。若是別人。則不奈這僧何。投子具眼。隨後便打。咬豬狗底手腳。須還作家始得。左轉也隨他阿轆轆地。右轉也隨他阿轆轆地。這僧既是做箇圈繢子。要來捋虎鬚。殊不知投子。更在他圈繢頭上。投子便打。這僧可惜許。有頭無尾。當時等他拈棒。便與掀倒禪床。直饒投子全機。也須倒退三千里。又問。麁言及細語皆歸第一義是否。投子亦云是。一似前頭語無異。僧雲。喚和尚作一頭驢得麼。投子又打。這僧雖然作窠窟。也不妨奇特。若是曲彔木床上老漢。頂門無眼。也難折挫他。投子有轉身處。這僧既做箇道理。要攙他行市。到了依舊不奈投子老漢何。不見巖頭道。若論戰也。箇箇立在轉處。投子放去太遲。收來太急。這僧當時。若解轉身吐氣。豈不作得箇口似血盆底漢。衲僧家一不做二不休。這僧既不能返擲。卻被投子穿了鼻孔。頌雲。

Touzi was plain and solid, and had eloquence that stood out from the crowd. Whenever a question was put to him, his gall showed as soon as he opened his mouth, and without extra effort he sat and cut off the other's tongue. It can be said that he planned in the command tent and decided victory a thousand li away. This monk had stuck views about sounds, forms and Buddha-dharma on his forehead, and asked everyone he met. Touzi was a master and deeply discerned the coming wind. This monk knew Touzi was solid, and from the start made a trap to invite Touzi to enter. Therefore there was a later remark. Touzi used the device of trapping the tiger, fishing out his later remark. The monk took up his answer and said: "Master, do not make the noise of a hot bowl." As expected, he was hooked at one cast. If it had been someone else, nothing could have been done with this monk. Touzi had the eye, and struck him right after. To bite pigs and dogs, one must give the hands and feet of a master back to a master. Turning left he follows him around and around, turning right he follows him around and around. Since this monk had made a trap and wanted to stroke the tiger's whiskers, he did not know that Touzi was yet above his trap. Touzi struck him. A pity for this monk, who had a head and no tail. Had he waited then for him to take up the stick and overturned the meditation seat, even with Touzi's full device he would have had to retreat three thousand li. He asked again: "Do coarse words and fine speech all return to the first principle?" Touzi also said yes, no different from the earlier words. The monk said: "May I call the Master a donkey?" Touzi struck again. Though this monk made a nest and cave, it was quite remarkable. If it had been the old man on the curved wooden seat without an eye on the top of his head, it would have been hard to break him. Touzi had a place to turn the body. Since this monk made a principle and wanted to join his market, in the end he still could not deal with the old man Touzi. Have you not heard Yantou say: "If it comes to fighting, each stands at the point of turning"? Touzi's letting go was too slow and his gathering in too quick. If this monk had known how to turn his body and breathe out then, would he not have been a fellow with a mouth like a bowl of blood? For monks, if one does not do it, one does not stop; if one has done it, one does not rest. Since the monk could not throw it back, he had his nostrils pierced by Touzi. The verse says:

投子投子(灼然。天下無這實頭老漢。教壞人家男女)機輪無阻(有什麼奈何他處。也有些子)

Touzi, Touzi (clearly; there is no such solid old man under heaven; he ruins people's sons and daughters). The wheel of the device is unobstructed (is there anywhere to do anything with him? There is something there).

放一得二(換卻爾眼睛。什麼處見投子)同彼同此(恁麼來也吃棒。不恁麼來也吃棒。闍黎替他。便打)

Letting go one, gaining two (replacing your eyes; where do you see Touzi?) the same here and there (if he comes like this he gets beaten, if he does not come like this he also gets beaten; reverend, substitute for him; strike).

可憐無限弄潮人(叢林中放出一箇半箇。放出這兩箇漢。天下衲僧要恁麼去)

Pitiable, the countless players in the tide (the monasteries let out one or half a one; having let out these two fellows, the monks of the world want to go like this).

畢竟還落潮中死(可惜許。爭奈出這圈繢不得。愁人莫向愁人說)

In the end they still fall and die in the tide (a pity; what can be done, he cannot get out of the trap; do not tell a sorrowful man to a sorrowful man).

忽然活(禪床震動。驚殺山僧。也倒退三千里)百川倒流閙𣽅𣽅(嶮。徒勞佇思。山僧不敢開口。投子老漢。也須是拗折拄杖始得)

Suddenly alive (the meditation seat shakes; it startles this mountain monk; he too retreats three thousand li), a hundred rivers flow backward, roaring and rushing (dangerous; standing and pondering is in vain; this mountain monk dares not open his mouth; the old man Touzi too must break his staff before it works).

𣽅(古活切水流聲)

Gua (pronounced gu-huo, the sound of flowing water).

投子投子。機輪無阻。投子尋常道。爾總道投子實頭。忽然下山三步。有人問爾。道如何是投子實頭處。爾作麼生抵對。古人道。機輪轉處。作者猶迷。他機輪轉轆轆地全無阻隔。所以雪竇道。放一得二。不見僧問。如何是佛。投子云。佛。又問。如何是道。投子云。道。又問。如何是禪。投子云。禪。又問。月未圓時如何。投子云。吞卻三箇四箇。圓後如何。吐卻七箇八箇。投子接人。常用此機。答這僧。只是一箇是字。這僧兩回被打。所以雪竇道。同彼同此。四句一時。頌投子了也。末後頌這僧道。可憐無限弄潮人。這僧敢攙旗奪鼓道。和尚莫㞘沸碗鳴聲。又道喚和尚作一頭驢得麼。此便是弄潮處。這僧做盡伎倆。依前死在投子句中。投子便打。此僧便是畢竟還落潮中死。雪竇出這僧雲。忽然活便與掀倒禪床。投子也須倒退三千里。直得百川倒流閙𣽅𣽅。非唯禪床震動。亦乃山川岌崿。天地陡暗。苟或箇箇如此。山僧且打退鼓。諸人向什麼處。安身立命岌(逆及切)崿(逆各切)。

"Touzi, Touzi, the wheel of the device is unobstructed." Touzi ordinarily said: "You all say Touzi is solid. If suddenly, three steps down the mountain, someone asks you, 'What is Touzi's solid place?' how will you answer?" The ancients said: "Where the wheel of the device turns, even masters are confused." His wheel of the device turns round and round without any obstruction. Therefore Xuedou says: "Letting go one, gaining two." Have you not seen a monk ask: "What is Buddha?" Touzi said: "Buddha." He asked again: "What is the Way?" Touzi said: "Way." He asked again: "What is Chan?" Touzi said: "Chan." He asked again: "What is it when the moon is not yet full?" Touzi said: "Swallowing three or four." "What is it after it is full?" "Spitting out seven or eight." Touzi often used this device in receiving people. In answering this monk, it was just a single word "yes." This monk was struck twice. Therefore Xuedou says: "The same here and there." The four lines sing of Touzi all at once. At the end he sings of this monk: "Pitiable, the countless players in the tide." This monk dared to snatch the banner and seize the drum, saying, "Master, do not make the noise of a hot bowl," and again, "May I call the Master a donkey?" This is the place of playing in the tide. This monk exhausted his tricks and, as before, died within Touzi's phrase. Touzi struck him; this monk is "in the end still falling and dying in the tide." Xuedou, bringing out this monk, says: "Suddenly alive," and he overturns the meditation seat, and Touzi too would have to retreat three thousand li, until a hundred rivers flow backward, roaring and rushing. Not only the meditation seat shakes, but also the mountains and rivers tremble, and heaven and earth suddenly darken. If every one were like this, this mountain monk would beat the retreat drum, and where would all of you settle your bodies and establish your lives? Ji and e (both meaning steep and towering).

【八〇】舉。僧問趙州。初生孩子。還具六識也無(閃電之機。說什麼初生孩兒子)趙州雲。急水上打毬子(過也。俊鷂趁不及。也要驗過)僧復問投子。急水上打毬子。意旨如何(也是作家同驗過。還會麼。過也)子云。念念不停流(打葛藤漢)。

[Case 80] Raised: A monk asked Zhaozhou: "Does a newborn baby also have the six consciousnesses?" (The device of a lightning flash; what is he saying about a newborn baby?) Zhaozhou said: "Hitting a ball on rushing water." (Gone past; a swift hawk cannot catch it; it too must be tested.) The monk then asked Touzi: "Hitting a ball on rushing water; what is the purport?" (He too tests it together with a master; do you understand? Gone past.) Touzi said: "Thought after thought, never ceasing to flow." (A fellow making entanglement.)

此六識。教家立為正本。山河大地。日月星辰。因其所以生。來為先鋒。去為殿後。古人道。三界唯心。萬法唯識。若證佛地。以八識。轉為四智。教家謂之改名不改體。根塵識是三。前塵元不會分別。勝義根能發生識。識能顯色分別。即是第六意識。第七識末那識。能去執持世間一切影事。令人煩惱。不得自由自在。皆是第七識。到第八識。亦謂之阿賴耶識。亦謂之含藏識。含藏一切善惡種子。這僧知教意。故將來問趙州道。初生孩子。還具六識也無。初生孩兒。雖具六識眼能見耳能聞。然未曾分別六塵。好惡長短。是非得失。他恁麼時總不知。學道之人要復如嬰孩。榮辱功名。逆情順境。都動他不得。眼見色與盲等。耳聞聲與聾等。如痴似兀。其心不動。如須彌山。這箇是衲僧家。真實得力處。古人道。衲被蒙頭萬事休。此時山僧都不會。若能如此。方有少分相應。雖然如此。爭奈一點也瞞他不得。山依舊是山。水依舊是水。無造作。無緣慮。如日月運於太虛未嘗暫止。亦不道我有許多名相。如天普蓋。似地普擎。為無心故。所以長養萬物。亦不道我有許多功行。天地為無心故。所以長久。若有心則有限齊。得道之人亦復如是。於無功用中施功用。一切違情順境。皆以慈心攝受。到這裡。古人尚自呵責道。了了了時無可了。玄玄玄處直須呵。又道。事事通兮物物明。達者聞之暗裡驚。又云。入聖超凡不作聲。臥龍長怖碧潭清。人生若得長如此。大地那能留一名。然雖恁麼。更須跳出窠窟始得。豈不見。教中道。第八不動地菩薩。以無功用智。於一微塵中。轉大法輪。於一切時中。行住坐臥。不拘得失。任運流入薩婆若海。衲僧家。到這裡。亦不可執著。但隨時自在。遇茶吃茶遇飯吃飯。這箇向上事著箇定字也不得。著箇不定字也不得。石室善道和尚示眾雲。汝不見小兒出胎時。何曾道我會看教。

These six consciousnesses are set up by the doctrinal schools as the main root. Mountains, rivers, the great earth, sun, moon and stars all arise through them; they come as the vanguard and go as the rear guard. The ancients said: "The three realms are only mind; the myriad dharmas are only consciousness." If one realizes the Buddha-ground, the eight consciousnesses are turned into four wisdoms, which the doctrinal schools call changing the name without changing the substance. Roots, dust and consciousness make three. The dust before one originally does not discriminate; the supreme-meaning root can give rise to consciousness, and consciousness can manifest forms and discriminate; this is the sixth consciousness, the mind consciousness. The seventh consciousness, manas, is able to go grasping and holding all the shadow matters of the world, making people afflicted and unable to be free and at ease; all this is the seventh consciousness. The eighth consciousness is also called the alaya consciousness and also called the storehouse consciousness, which stores all seeds of good and evil. This monk knew the meaning of the teachings, and so brought it to ask Zhaozhou: "Does a newborn baby also have the six consciousnesses?" A newborn baby, though he has the six consciousnesses, with eyes that can see and ears that can hear, has never discriminated the six dusts, good or bad, long or short, right or wrong, gain or loss. At such a time he knows nothing at all. One who studies the Way should return to being like an infant: honor and disgrace, merit and fame, adverse and favorable circumstances should not be able to move him at all; the eyes see forms as if blind, the ears hear sounds as if deaf; like a fool, like a stump, the mind unmoving like Mount Sumeru. This is where monks truly gain strength. The ancients said: "Covering the head with a patched robe, the ten thousand matters are over. At such a time this mountain monk understands nothing." If one can be like this, one has a small measure of accord. Even so, not a single point of it can be hidden from him: the mountains are still mountains and the waters still waters, without fabrication and without conditioned thought, like the sun and moon moving in the great void without ever resting for a moment, and not saying, "I have so many names and forms." Like heaven covering all and earth bearing all, because they are without mind, they nourish the myriad things, and do not say, "I have so much merit." Because heaven and earth are without mind, they are long-lasting; if they had a mind, they would have limits. One who has attained the Way is also like this: he applies effort within effortlessness, and all adverse and favorable circumstances he receives with a compassionate mind. Arriving here, the ancients still rebuked it: "When completely finished, there is nothing to finish; at the profound of the profound, one must rebuke it." And: "Every matter is penetrated, every thing is clear; the one who has arrived, hearing this, is startled in the dark." And: "Entering the sacred and surpassing the common without a sound, the sleeping dragon always fears the clear green pool. If one's life could be always like this, how could the great earth keep a single name?" Even so, one must leap out of the nest and cave before it works. Have you not seen it said in the teachings that the Bodhisattva of the eighth, immovable ground, with effortless wisdom, in a single dust mote turns the great Dharma wheel, and at all times, walking, standing, sitting and lying, not bound by gain or loss, flows naturally into the ocean of omniscience? A monk, arriving here, also must not cling to it, but should simply be at ease according to the time: when meeting tea, drink tea; when meeting rice, eat rice. In this upward matter, setting a word 'fixed' will not do, and setting a word 'not fixed' will not do either. The Venerable Shandao of Shishi said to the assembly: "Do you not see that when a child comes out of the womb, when does he say, 'I understand how to read the teachings'?"

當恁麼時。亦不知有佛性義。無佛性義。及至長大。便學種種知解出來。便道我能我解。不知是客塵煩惱。十六觀行中。嬰兒行為最。哆哆啝啝時。喻學道之人離分別取捨心。故讚歎嬰兒。可況喻取之。若謂嬰兒是道。今時人錯會。南泉雲。我十八上。解作活計。趙州道。我十八上解破家散宅。又道。我在南方二十年。除粥飯二時。是雜用心處。曹山問僧。菩薩定中。聞香象渡河。歷歷地。出什麼經。僧雲。涅槃經。山雲。定前聞定後聞。僧雲。和尚流也。山雲。灘下接取。又楞嚴經云。湛入合湛入識邊際。又楞伽經云。相生執礙。想生妄想。流注生則逐妄流轉。若到無功用地。猶在流注相中。須是出得第三流注生相。方始快活自在。所以溈山問仰山雲。寂子如何。仰山雲。和尚問他見解。問他行解。若問他行解。某甲不知。若是見解。如一瓶水注一鉼水。若得如此。皆可以為一方之師。趙州雲。急水上打毬子。早是轉轆轆地。更向急水上打時。眨眼便過。譬如楞嚴經云。如急流水。望為恬靜。古人云。譬如駛流水。水流無定止。各各不相知。諸法亦如是。趙州答處。意渾類此。其僧又問投子。急水上打毬子。意旨如何。子云。念念不停流。自然與他問處恰好。古人行履綿密。答得只似一箇。更不消計較。爾才問他。早知爾落處了也。孩子六識。雖然無功用。爭奈念念不停。如密水流。投子恁麼答。可謂深辨來風。雪竇頌雲駛(音史疾也)。

(Yuanwu continued:) At such a time he also does not know whether there is Buddha-nature or not. When he grows up, he learns various knowledge and understanding and then says, "I am able, I understand," not knowing that these are guest-dust afflictions. Among the sixteen contemplation practices, the infant practice is the highest. When babbling and cooing, it is a metaphor for the student of the Way who leaves the mind of discrimination, taking and rejecting; therefore the infant is praised, how much more is it used as a metaphor? To say the infant is the Way is a misunderstanding of people today. Nanquan said: "At eighteen I understood how to make a living." Zhaozhou said: "At eighteen I understood how to break up the household and scatter the house." He also said: "I was in the south twenty years, and apart from the two times of gruel and rice, those were the places I used my mind in a mixed way." Caoshan asked a monk: "When a bodhisattva is in samadhi, he hears a great elephant crossing the river, distinctly; what scripture is this from?" The monk said: "The Nirvana Sutra." Shan said: "Heard before samadhi or heard after samadhi?" The monk said: "The Master flows." Shan said: "Receive him below the shoal." Again the Shurangama Sutra says: "Limpid, entering and joining the limpid boundary of consciousness." And the Lankavatara Sutra says: "Appearance gives rise to attachment and obstruction, thought gives rise to false thoughts, and when flowing arises one follows falsehood and flows on." Even arriving at the ground of effortlessness, one is still in the aspect of flowing; one must get out of the third flowing-arising aspect before one is at ease and free. Therefore Weishan asked Yangshan: "How is Ji?" Yangshan said: "If the Master asks about his understanding of views, or asks about his understanding of practice? If asked about his understanding of practice, I do not know; if his understanding of views, it is like pouring one bottle of water into another bottle of water (the base text has a variant character for 'bottle')." If one can be like this, all could be teachers of a region. Zhaozhou said: "Hitting a ball on rushing water" is already turning round and round, and if one hits it again on rushing water, it passes in the blink of an eye. As the Shurangama Sutra says: "Like swift flowing water, it looks tranquil." The ancients said: "Like a rushing stream, its water flows without a fixed stop, each not knowing the other; all dharmas are also thus." Zhaozhou's answer has a meaning wholly like this. The monk then asked Touzi: "Hitting a ball on rushing water; what is the purport?" Touzi said: "Thought after thought, never ceasing to flow." Naturally it fit his question just right. The ancients' conduct was meticulous, and the answers seemed like one; there is no need for calculation. As soon as you asked him, he already knew where you would fall. Though a baby's six consciousnesses are effortless, how can it be that thought after thought does not cease, like a close stream of water? Touzi answered in this way, which can be called deeply discerning the coming wind. Xuedou's verse says: Shi (pronounced 'shi', meaning swift).

六識無功伸一問(有眼如盲。有耳如聾。明鏡當臺。明珠在掌。一句道盡)

The six consciousnesses are effortless; one question is put forward (having eyes like blind, having ears like deaf; the bright mirror on the stand, the bright pearl in the palm; one phrase says it all).

作家曾共辨來端(何必。也要辨箇緇素。唯證乃知)茫茫急水打毬子(始終一貫。過也。道什麼)

Masters have together discerned the coming beginning (why bother? One must also tell black from white; only by realizing it does one know). In vast rushing water, hitting a ball (the same from beginning to end; gone past; what are you saying?)

落處不停誰解看(看即瞎過也。灘下接取)

Where it falls it does not stop; who understands how to look? (To look is to be blind and gone past; receive him below the shoal).

六識無功伸一問。古人學道。養到這裡。謂之無功之功。與嬰兒一般。雖有眼耳鼻舌身意。而不能分別六塵。蓋無功用也。既到這般田地。便乃降龍伏虎。坐脫立亡。如今人但將目前萬境。一時歇卻。何必八地以上。方乃如是。雖然無功用處。依舊山是山水是水。雪竇前面頌雲。活中有眼還同死。藥忌何須鑒作家。蓋為趙州投子是作家。故云。作家曾共辨來端。茫茫急水打毬子。投子道。念念不停流。諸人還知落處麼。雪竇末後教人自著眼看。是故云。落處不停誰解看。此是雪竇活句。且道落在什麼處。

The six consciousnesses, without effort, put forth a question. The ancients, cultivating the Way, nourished it to this point, which is called effortless effort. It is the same as an infant: although there are eyes, ears, nose, tongue, body and mind, they cannot distinguish the six dusts, for there is no working effort. Having reached such a state, one can subdue dragons and tame tigers, and die sitting or standing. If people nowadays simply let all the myriad objects before them rest at once, why must one wait until the eighth stage and beyond to be like this? Even though it is the place of no working effort, mountains are still mountains and rivers still rivers. Xuedou's earlier verse says: Within the living there are eyes, yet it is the same as dead; the medicine's taboo, why need one examine the master? Because Zhaozhou and Touzi were masters, he said: The masters once discussed the starting point together; in the vast rushing rapids, one strikes a ball. Touzi said: Thought after thought does not stop flowing. Do you all know where it lands? At the very end Xuedou tells people to look with their own eyes. Therefore he says: Where it lands does not stop; who can understand and see it? This is Xuedou's living phrase. Tell me, where does it land?

垂示雲。攙旗奪鼓。千聖莫窮。坐斷誵訛。萬機不到。不是神通妙用。亦非本體如然。且道。憑箇什麼。得恁麼奇特。

Introduction. Seizing the flag and snatching the drum: a thousand sages cannot exhaust it. Sitting out confusions and errors: ten thousand workings do not reach it. It is neither spiritual power and wondrous function nor original substance being so. Tell me, relying on what does one get to be so remarkable?

【八一】舉。僧問藥山。平田淺草麈鹿成群。如何射得麈中麈(把髻投衙。擎頭帶角出來。腦後拔箭)山雲。看箭(就身打劫。下坡不走。快便難逢。著)僧放身便倒(灼然不同。一死更不再活。弄精魂漢)山雲。侍者拕出這死漢(據令而行。不勞再勘。前箭猶輕。後箭深)僧便走(棺木裡瞠眼。死中得活。猶有氣息在)山雲。弄泥團漢有什麼限(可惜許放過。據令而行。雪上加霜)雪竇拈雲。三步雖活五步須死(一手擡一手搦。直饒走百步。也須喪身失命。復雲。看箭。且道。雪竇意落在什麼處。若是同死同生。藥山直得目瞪口呿。一向似無孔鎚。堪作何用)麈(音主)瞪(直耕切。怒目直視也)呿(袪遮立伽二切。張口貌)。

[Case 81] Cited: A monk asked Yaoshan, "On a flat field with short grass, the deer are in herds. How can one shoot the lord of the deer among the deer?" (Throwing his topknot at the yamen. Lifting his head and coming out wearing horns. Pulling an arrow out from behind his head.) Shan said, "Watch the arrow!" (Robbing right at the person. Not running downhill. Swift, hard to meet. Hit.) The monk dropped his body and fell down. (Clearly different. Dead once and never alive again. A fellow playing with spirits.) Shan said, "Attendant, drag this dead fellow out." (Acting according to the command. No need to examine again. The first arrow was still light; the second arrow goes deep.) The monk ran off. (Glaring in the coffin. Gaining life in death. There is still breath.) Shan said, "A fellow playing with mud balls, what limit is there?" (A pity to let him pass. Acting according to the command. Frost added to snow.) Xuedou took it up, saying, "Three steps, though alive; five steps, he must die." (One hand lifts and one presses. Even if he ran a hundred steps, he would still lose body and life. He says again: Watch the arrow! Tell me, where does Xuedou's meaning land? If it is dying together and living together, Yaoshan is simply goggle-eyed and gaping, and is like a hammer with no hole all along; what use can he be?) Zhu (the deer, pronounced zhu), deng (to glare in anger) and qu (to open the mouth wide) are phonetic glosses on the characters.

這公案。洞下謂之借事問。亦謂之辨主問。用明當機。鹿與麈尋常易射。唯有麈中麈。是鹿中之王。最是難射。此麈鹿常於崖石上利其角。如鋒鋩頴利。以身護惜群鹿。虎亦不能近傍。這僧亦似惺惺。引來問藥山。用明第一機。山雲。看箭。作家宗師。不妨奇特。如擊石火。似閃電光。豈不見。三平初參石鞏。鞏才見來。便作彎弓勢雲。看箭。三平撥開胸雲。此是殺人箭活人箭。鞏彈弓弦三下。三平便禮拜。鞏雲。三十年。一張弓兩隻箭。今日只射得半箇聖人。便拗折弓箭。三平後舉似大顛。顛雲。既是活人箭。為什麼向弓弦上辨。三平無語。顛雲。三十年後。要人舉此話。也難得。法燈有頌雲。古有石鞏師。架弓矢而坐。如是三十年。知音無一箇。三平中的來。父子相投和。子細返思量。元伊是射垛。石鞏作略。與藥山一般。三平頂門具眼。向一句下便中的。一似藥山道看箭。其僧便作麈放身倒。這僧也似作家。只是有頭無尾。既做圈繢要陷藥山。爭奈藥山是作家。一向逼將去。山雲。侍者拕出這死漢。如展陣向前相似。其僧便走也好。是則是。爭奈不脫灑。粘腳粘手。所以藥山雲。弄泥團漢有什麼限。藥山當時。若無後語。千古之下遭人檢點。山雲。看箭。這僧便倒。且道。是會是不會。若道是會。藥山因什麼。卻恁麼道。弄泥團漢。這箇最惡。正似僧問德山。學人仗鏌鎁劍。擬取師頭時如何。山引頸近前雲。㘞。僧雲。師頭落也。德山低頭歸方丈。又巖頭問僧。什麼處來。僧雲。西京來。巖頭雲。黃巢過後。曾收得劍麼。僧雲。收得。巖頭引頸。近前雲。㘞。僧雲。師頭落也。巖頭呵呵大笑。這般公案。都是陷虎之機。正類此。恰是藥山不管他。只為識得破。只管逼將去。雪竇雲。這僧三步雖活。五步須死。這僧雖甚解看箭。便放身倒。山雲。侍者拕出這死漢。僧便走。雪竇道。只恐三步外不活。

This case, in the Dongshan lineage, is called asking by borrowing an affair, also called asking by discerning the host, used to make clear the moment of response. Deer and elk are ordinarily easy to shoot, but only the elk among elk, the king of the deer, is hardest to shoot. This elk constantly sharpens its horns on cliff rocks until they are sharp as blades, and with its body protects the herd of deer; even tigers cannot come near. This monk also seemed clever, and brought the matter to ask Yaoshan, in order to make clear the first opportunity. Shan said, "Watch the arrow!" A master teacher, truly remarkable: like a spark struck from stone, like a flash of lightning. Haven't you seen it? When Sanping first called on Shigong, as soon as Gong saw him coming, he made a gesture of drawing a bow and said, "Watch the arrow!" Sanping pulled open his chest and said, "This is the arrow that kills people, the arrow that gives life to people." Gong plucked the bowstring three times, and Sanping bowed. Gong said, "For thirty years, one bow and two arrows, and today I have shot only half a sage." He then snapped the bow and arrows. Sanping later told this to Dadian. Dian said, "Since it is the arrow that gives life, why distinguish it on the bowstring?" Sanping had no words. Dian said, "Thirty years from now, to get someone to bring up this saying will also be hard." Fadeng has a verse: Anciently there was Master Shigong, who sat with his bow and arrows set. For thirty years he was like this, with not one who knew his tune. Sanping hit the mark when he came; father and son joined in harmony. Looking back carefully, he was originally the target. Shigong's tactics were the same as Yaoshan's. Sanping had the eye on the crown of his head, and hit the mark within a single phrase. It was just like Yaoshan saying "Watch the arrow!" That monk then acted as an elk and dropped his body to fall. This monk too was like a master, only with a head and no tail. Having made a snare, he wanted to trap Yaoshan. Alas, Yaoshan was a master, and kept pressing him. Shan said, "Attendant, drag this dead fellow out." It was like advancing the battle array. It would have been good if the monk ran off then. Right, yes, but alas he was not free and clear, sticky in foot and hand. So Yaoshan said, "A fellow playing with mud balls, what limit is there?" If Yaoshan had had no later words, he would have been picked at by people for a thousand ages. Shan said, "Watch the arrow!" The monk fell down. Tell me, did he understand or not? If you say he understood, why did Yaoshan say this? "A fellow playing with mud balls." This is the most fierce. It is just like a monk asking Deshan, "If a student, relying on the Moye sword, were about to take the master's head, what then?" Shan stretched out his neck and came forward, saying, "Ai!" The monk said, "The master's head has fallen." Deshan lowered his head and returned to his abbot's quarters. Again, Yantou asked a monk, "Where do you come from?" The monk said, "From the Western Capital." Yantou said, "After Huang Chao passed through, did you recover any swords?" The monk said, "I did." Yantou stretched out his neck, came forward and said, "Ai!" The monk said, "The master's head has fallen." Yantou laughed heartily. Such cases are all devices to trap tigers, just like this. Just so, Yaoshan paid him no mind, simply because he recognized and saw through him, and kept pressing him. Xuedou said: This monk, three steps, though alive; five steps, he must die. Although this monk knew very well how to watch the arrow and dropped his body to fall, Shan said, "Attendant, drag this dead fellow out," and the monk ran off. Xuedou said, "I only fear he is not alive beyond three steps."

當時若跳出五步外。天下人便不奈他何。作家相見。須是賓主始終互換。無有間斷。方有自由自在分。這僧當時既不能始終。所以遭雪竇檢點。後面亦自用他語。頌雲。

(Yuanwu continues:) If at that time he had leaped out beyond five steps, no one in the world could have done anything to him. When masters meet, guest and host must exchange from beginning to end without any break, and only then is there a share of freedom. This monk could not do so from beginning to end, and so he was picked at by Xuedou. In the later part Xuedou also used his words himself, and sang:

麈中麈(高著眼看。擎頭戴角去也)君看取(何似生第二頭走。要射便射。看作什麼)

The elk among elk (Look with high eyes. Wearing horns and gone.) You, look (Why give birth to a second head and run? If you want to shoot, shoot; what are you looking at?)

下一箭(中也。須知藥山好手)走三步(活鱍鱍地。只得三步。死了多時)五步若活(作什麼。跳百步。忽有箇死中得活時如何)

Let fly an arrow (It hit. You must know Yaoshan is a good hand.) Three steps run (Lively and vivid. Just three steps, and dead for ages.) If five steps alive (What for? Leap a hundred steps. Suppose there is one who gains life in death, then what?)

成群趁虎(二俱並照。須與他倒退始得。天下衲僧放他出頭。也只在草窠裡)

In herds chasing the tiger (Both illuminate each other. You must make him retreat to get it. Even if the monks of the world let him come out, he'd still be in the grass nest.)

正眼從來付獵人(爭奈藥山未肯承當這話。藥山則故是雪竇又作麼生。也不幹藥山事。也不幹雪竇事。也不幹山僧事。也不幹上座事)

The true eye has always been given to the hunter (Alas, Yaoshan was unwilling to take on this saying. Yaoshan is in fact Xuedou, so what about it? It doesn't concern Yaoshan. It doesn't concern Xuedou. It doesn't concern this mountain monk. It doesn't concern you, the venerable one.)

雪竇高聲雲。看箭(一狀領過。也須與他倒退始得。打雲。已塞卻爾咽喉了也)

Xuedou said loudly: Watch the arrow! (Handled together in one document. One must make him retreat to get it. Strike, saying: Your throat is already blocked.)

麈中麈。君看取。衲僧家須是具麈中麈底眼。有麈中麈底頭角。有機關有作略。任是插翼猛虎戴角大蟲。也只得全身遠害。這僧當時放身便倒自道。我是麈。下一箭。走三步。山雲。看箭。僧便倒。山雲。侍者拕出這死漢。這僧便走也甚好。爭奈只走得三步。五步若活。成群趁虎。雪竇道。只恐五步須死。當時若跳得出五步外活時。便能成群去趁虎。其麈中麈。角利如鎗。虎見亦畏之而走。麈為鹿中王。常引群鹿。趁虎入別山。雪竇後面頌藥山亦有當機出身處。正眼從來付獵人。藥山如能射獵人。其僧如麈。雪竇是時因上堂。舉此語束為一團話。高聲道一句雲。看箭。坐者立者。一時起不得。

The elk among elk. You, look. A monk must have the eye of the elk among elk, have the head and horns of the elk among elk, have mechanisms and tactics; even a winged fierce tiger or a horned great beast can only keep its whole body out of harm's way. This monk at the time dropped his body to fall and said of himself: I am the elk. Let fly an arrow. Three steps run. Shan said, "Watch the arrow!" The monk fell. Shan said, "Attendant, drag this dead fellow out." It would have been very good had this monk run off. Alas, he ran only three steps. If five steps alive, in herds chasing the tiger. Xuedou said: I only fear that within five steps he must die. If at that time he could have leaped out beyond five steps and lived, he would have been able to lead a herd to chase the tiger. The elk among elk, with horns sharp as spears, makes even tigers fear it and flee. The elk is the king of the deer, and constantly leads the herd of deer to chase the tiger into other mountains. Later in the verse Xuedou also has a place where Yaoshan emerges at the right moment: The true eye has always been given to the hunter. If Yaoshan could shoot the hunter, that monk would be like the elk. Xuedou, then ascending the hall, brought up these words, tied them into one lump of speech, and said one line loudly: Watch the arrow! Those sitting and those standing could not rise at once.

垂示雲。竿頭絲線具眼方知。格外之機作家方辨。且道作麼生是竿頭絲線格外之機。試舉看。

Introduction. The silk thread at the top of the pole can only be known by one with the eye. The workings beyond the norm can only be discerned by a master. Tell me, what is the silk thread at the top of the pole, the working beyond the norm? Try bringing it up.

【八二】舉。僧問大龍。色身敗壞。如何是堅固法身(話作兩橛。分開也好)龍雲。山花開似錦。㵎水湛如藍(無孔笛子撞著氈拍板。渾崙擘不破。人從陳州來。卻往許州去)。

[Case 82] Cited: A monk asked Dalong, "The physical body decays; what is the indestructible Dharma body?" (The words become two pieces. It is also good to separate them.) Long said, "Mountain flowers bloom like brocade; the stream waters are deep as indigo." (A holeless flute meets a felt clapper. It can't be split whole. A man comes from Chenzhou and heads to Xuzhou.)

此事若向言語上覓。一如掉棒打月。且得沒交涉。古人分明道。欲得親切。莫將問來問。何故問在答處。答在問處。這僧擔一簷莽鹵。換一簷鶻突。致箇問端。敗缺不少。若不是大龍。爭得蓋天蓋地。他恁麼問。大龍恁麼答。一合相。更不移易一絲毫頭。一似見兔放鷹。看孔著楔。三乘十二分教。還有這箇時節麼。也不妨奇特。只是言語無味。杜塞人口。是故道。一片白雲橫谷口。幾多歸鳥夜迷巢。有者道。只是信口答將去。若恁麼會。盡是滅胡種族漢。殊不知。古人一機一境。敲枷打鎖。一句一言。渾金璞玉。若是衲僧眼腦。有時把住。有時放行。照用同時。人境俱奪。雙放雙收。臨時通變。若無大用大機。爭解恁麼籠天罩地。大似明鏡當臺。胡來胡現漢來漢現。此公案與花藥欄話一般。然意卻不同。這僧問處不明。大龍答處恰好。不見僧問雲門。樹凋葉落時如何。門雲。體露金風。此謂之箭鋒相拄。這僧問大龍。色身敗壞。如何是堅固法身。大龍雲。山花開似錦。㵎水湛如藍。一如君向西秦我之東魯。他既恁麼行。我卻不恁麼行。與他雲門一倍相返。那箇恁麼行卻易見。這箇卻不恁麼行卻難見。大龍不妨三寸甚密。雪竇頌雲。

If one seeks this matter in words, it is just like waving a stick at the moon. Happily it has no connection. The ancients said plainly: If you want to be intimate, do not ask by asking. Why? The question is in the answer and the answer is in the question. This monk carried a load of coarseness and exchanged it for a load of muddle, and by raising a question exposed many defects. If it were not for Dalong, how could one cover heaven and earth? He asked like this, and Dalong answered like this. The one totality of appearance, without moving by a single hair. It was like releasing the falcon on seeing the rabbit, or driving a wedge by seeing the hole. Do the three vehicles and the twelve divisions of the teaching have this occasion? It is truly remarkable. Only the words have no flavor and block people's mouths. Hence it is said: A patch of white cloud lies across the valley mouth; how many returning birds lose their nests at night? Some say he was just answering whatever came to his mouth. If you understand it that way, you are all fellows who wipe out the Buddha's lineage. They do not know that for the ancients every opportunity and every circumstance was striking off the cangue and breaking the lock, and every phrase and word was pure gold and unpolished jade. If one has a monk's eyes and brain, sometimes he holds fast, sometimes he lets go; illumination and function are simultaneous, person and object are both taken away, doubly releasing and doubly gathering, adapting freely at the moment. Without great function and great opportunity, how can one so envelop heaven and cover earth? It is very much like a bright mirror on the stand: a barbarian comes and a barbarian appears, a Han comes and a Han appears. This case is the same as the case of the flower railing, yet the meaning differs. This monk's question was unclear, while Dalong's answer was just right. Haven't you seen the monk who asked Yunmen, "When the tree withers and the leaves fall, what then?" Men said, "The body is exposed in the golden wind." This is called arrow tips meeting each other. This monk asked Dalong, "The physical body decays; what is the indestructible Dharma body?" Dalong said, "Mountain flowers bloom like brocade; the stream waters are deep as indigo." It is just like you going to Western Qin and me to Eastern Lu. He acts that way and I do not act that way; it is a complete reversal of Yunmen. The one who acts that way is easy to see, the one who does not act that way is hard to see. Dalong's three inches are very close. Xuedou sang:

問曾不知(東西不辨。弄物不知名。買㡌相頭)答還不會(南北不分。換卻髑髏。江南江北)

The question never knew (Can't tell east from west. Playing with things and not knowing their names. Buying a hat and sizing up a head.) The answer also does not understand (Can't tell north from south. Swapping skulls. South of the river, north of the river.)

月冷風高(何似生。今日正當這時節。天下人有眼不曾見。有耳不曾聞)

The moon is cold and the wind is high (How is it? Today is exactly this moment. People of the world have eyes and have not seen it, have ears and have not heard it.)

古巖寒檜(不雨時更好。無孔笛子撞著氈拍板)堪笑路逢達道人(也須是親到這裡始得。還我拄杖子來。成群作隊恁麼來)

Ancient rock, cold juniper (Better when it isn't raining. A holeless flute meets a felt clapper.) Laughable, meeting a person who has realized the Way on the road (You must personally come here to get it. Give me back my staff. They come in crowds and ranks like this.)

不將語默對(向什麼處見大龍。將箇什麼對他好)

Not answering with speech or silence (Where do you see Dalong? What would be good to answer him with?)

手把白玉鞭(一至七拗折了也)驪珠盡擊碎(留與後人看。可惜許)

Holding a white jade whip in hand (From one to seven, broken off.) The black dragon's pearl is all smashed (Leave it for later people to see. A pity.)

不擊碎(放過一著。又恁麼去)增瑕纇(弄泥團作什麼。轉見郎當。過犯彌天)

If not smashed (Letting a move pass. Going on like this again.) it adds flaws (What is the use of playing with mud balls? It only looks more sloppy; the offense fills the heavens.)

國有憲章(識法者懼。朝打三千暮打八百)三千條罪(只道得一半在。八萬四千無量劫來墮無間業。也未還得一半在)

The state has its statutes (One who knows the law is afraid. Struck three thousand in the morning and eight hundred in the evening.) Three thousand articles of crime (He's only said half. For eighty-four thousand incalculable kalpas he has fallen into the uninterrupted karma, and he hasn't paid back even half.)

雪竇頌得。最有工夫。前來頌雲門話。卻雲。問既有宗。答亦攸同。這箇卻不恁麼。卻雲。問曾不知。答還不會。大龍答處傍瞥。直是奇特。分明是誰恁麼問。未問已前。早納敗缺了也。他答處俯能恰好。應機宜道。山花開似錦。㵎水湛如藍。爾諸人如今作麼生會大龍意。答處傍瞥。直是奇特。所以雪竇頌出。教人知道月冷風高。更撞著古巖寒檜。且道他意作麼生會。所以適來道。無孔笛子撞著氈拍板。只這四句頌了也。雪竇又怕人作道理。卻雲。堪笑路逢達道人。不將語默對。此事且不是見聞覺知。亦非思量分別。所以雲。的的無兼帶。獨運何依賴。路逢達道人。不將語默對。此是香巖頌雪竇引用也。不見僧問趙州。不將語默對。未審將什麼對。州雲。呈漆器。這箇便同適來話。不落爾情塵意想。一似什麼。手把白玉鞭驪珠盡擊碎。是故祖令當行十方坐斷。此是劍刃上事。須是有恁麼作略。若不恁麼。總辜負從上諸聖。到這裡要無些子事。自有好處。便是向上人行履處也。既不擊碎。必增瑕纇。便見漏逗。畢竟是作麼生得是。國有憲章三千條罪。五刑之屬三千。莫大於不孝。憲是法章是條。三千條罪。一時犯了也。何故如此。只為不以本分事接人。若是大龍必不恁麼也。

Xuedou's verse is the most skillful. Earlier, when versifying Yunmen's saying, he said: The question has its source, the answer is also the same. This one is not so, and he says: The question never knew, the answer also does not understand. Dalong's answer glances sideways, truly remarkable. Plainly, who was asking like this? Before the question, the defect was already exposed. His answer was just right and fit the occasion: Mountain flowers bloom like brocade, stream waters are deep as indigo. How do you all now understand Dalong's meaning? His answer glances sideways, truly remarkable. So Xuedou sang it out to let people know that the moon is cold and the wind is high, and then runs into the ancient rock and cold juniper. Tell me, how do you understand his meaning? So it was just said: A holeless flute meets a felt clapper. These four lines finish the verse, and Xuedou, again fearing people would produce theories, says: Laughable, meeting a person who has realized the Way on the road; not answering with speech or silence. This matter is neither seeing, hearing, sensing nor knowing, nor is it thinking or discriminating. So it is said: Clearly there is no combination; what does one depend on when acting alone? Meeting a person who has realized the Way on the road, not answering with speech or silence: this is Xiangyan's verse that Xuedou cites. Haven't you seen the monk who asked Zhaozhou: Not answering with speech or silence, what does one answer with? Zhou said: Present the lacquerware. This is the same as the words just now, not falling into your emotional dust or thoughts. What is it like? Holding a white jade whip, the black dragon's pearl is all smashed. Therefore the patriarch's command is carried out and sits out the ten directions. This is a matter on the edge of the sword. One must have this kind of tactic. Without it, one totally fails the holy ones of the past. Here, if you want no business at all, there is naturally a good place, which is the walking ground of a person of the upward turn. If not smashed, it must add flaws, and then the leak is seen. How, after all, is it right? The state has its statutes, three thousand articles of crime. The five punishments number three thousand, and none is greater than unfilial conduct. Statute is law and article is rule. Three thousand articles of crime are all violated at once. Why so? Only because he did not receive people with the matter of one's original portion. If it were Dalong, he certainly would not have done so.

【八三】舉。雲門示眾雲。古佛與露柱相交。是第幾機(三千里外沒交涉。七花八裂)自代雲(東家人死。西家人助哀。一合相不可得)南山起雲(乾坤莫覩。刀斫不入)北山下雨(點滴不施。半河南半河北)。

[Case 83] Cited: Yunmen addressed the assembly, saying, "An ancient buddha and a pillar intermingle. What opportunity is this?" (Three thousand li away, no connection. Seven flowers, eight splits.) He answered for them himself, saying, (When someone in the east family dies, the west family helps mourn. The one totality of appearance cannot be obtained.) "Clouds rise on the southern mountain" (Heaven and earth cannot be seen. A knife can't cut in.) "Rain falls on the northern mountain." (Not a drop is given. Half on the south of the river, half on the north.)

雲門大師。出八十餘員善知識。遷化後七十餘年。開塔觀之。儼然如故。他見地明白。機境迅速。大凡垂語別語代語。直下孤峻。只這公案。如擊石火。似閃電光。直是神出鬼沒。慶藏主雲。一大藏教還有這般說話麼。如今人多向情解上作活計。道佛是三界導師四生慈父。既是古佛。為什麼卻與露柱相交。若恁麼會。卒摸索不著。有者喚作無中唱出。殊不知宗師家說話。絕意識絕情量。絕生死絕法塵。入正位更不存一法。爾才作道理計較。便纏腳纏手。且道他古人意作麼生。但只使心境一如。好惡是非。撼動他不得。便說有也得無也得。有機也得無機也得。到這裡拍拍是令。五祖先師道。大小雲門元來膽小。若是山僧。只向他道第八機。他道。古佛與露柱相交。是第幾機。一時間且向目前包裹。僧問。未審意旨如何。門雲。一條絛三十文買。他有定乾坤底眼。既無人會。後來自代雲。南山起雲北山下雨。且與後學通箇入路。所以雪竇只拈他定乾坤處教人見。若才犯計較露箇鋒鋩。則當面蹉過。只要原他雲門宗旨。明他峻機。所以頌出雲。

The Great Master Yunmen produced over eighty good teachers. Seventy years and more after his passing, when the stupa was opened and viewed, he looked just as before. His insight was clear, and his workings and objects swift. In general, whether his introductions, alternate sayings or substitute sayings, he was straightforwardly solitary and steep. This very case is like a spark struck from stone, like a flash of lightning, truly spirits emerging and ghosts vanishing. Registrar Qing said: Does the whole Tripitaka have a saying like this? Nowadays people mostly make their living in emotional understanding, saying the Buddha is the guide of the three realms and the compassionate father of the four kinds of birth. Since he is an ancient buddha, why does he intermingle with a pillar? If you understand it this way, you will grope and never find it. Some call it singing out of nothing. They do not know that the words of a master cut off consciousness, cut off emotional measure, cut off birth and death, cut off the dust of dharma, enter the correct position, and no longer preserve a single dharma. As soon as you produce reasoning and calculation, you are bound in foot and hand. Tell me, what was the ancient's meaning? He only made mind and object one, so that good and bad, right and wrong could not shake him, and then it is acceptable to say there is or is not, there is an opportunity or no opportunity. Arriving here, every clap is a command. My late teacher Wuzu said: Great Yunmen was originally timid. If it were this mountain monk, I would only tell him the eighth opportunity. He said: An ancient buddha and a pillar intermingle: what opportunity is this? He wrapped it up for the moment in what was before his eyes. A monk asked, "I wonder what is the point." Men said, "One sash costs thirty cash." He has the eye that settles heaven and earth. Since no one understood, later he answered for them himself: Clouds rise on the southern mountain, rain falls on the northern mountain. This also opened an entrance for later students. So Xuedou takes up only his place that settles heaven and earth and shows it to people. If one touches on calculation and reveals a blade, one passes it by face to face. One only needs to trace back Yunmen's school's aim and make clear his steep opportunity, so he sang it out:

南山雲(乾坤莫覩。刀斫不入)北山雨(點滴不施。半河南半河北)四七二三面相覩(幾處覓不見。帶累傍人。露柱掛燈籠)

Clouds on the southern mountain (Heaven and earth cannot be seen. A knife can't cut in.) Rain on the northern mountain (Not a drop given. Half on the south of the river, half on the north.) Twenty-eight, face to face, they see each other (Searched for in many places and not seen. It implicates bystanders. A lantern hung on a pillar.)

新羅國裡曾上堂(東湧西沒。東行不見西行利。那裡得這消息來)

In the country of Silla he once ascended the hall (Surging in the east and sinking in the west. Going east does not see the benefit of going west. Where did this news come from?)

大唐國裡未打鼓(遲一刻。還我話頭來。先行不到。末後太過)

In the Great Tang country the drum has not yet been struck (A moment late. Give me back my topic. Not reached by going first, overshot at the end.)

苦中樂(教阿誰知)樂中苦(兩重公案。使誰舉。苦便苦樂便樂。那裡有兩頭三面來)

Joy within bitterness (Who should know?) Bitterness within joy (Two layers of cases. Who should bring it up? Bitter is bitter and joyful is joyful; where would there be two heads and three faces?)

誰道黃金如糞土(具眼者辨。試拂試看。阿剌剌。可惜許。且道是古佛是露柱)

Who says yellow gold is like dung? (One with the eye can discern. Try brushing it off and looking. Alas, a pity. Tell me, is it the ancient buddha or the pillar?)

南山雲北山雨。雪竇買帽相頭。看風使帆。向劍刃上與爾下箇註腳。直得四七二三面相覩。也莫錯會。此只頌古佛與露柱相交。是第幾機了也。後面劈開路。打葛藤要見他意。新羅國裡曾上堂。大唐國裡未打鼓。雪竇向電轉星飛處便道。苦中樂樂中苦。雪竇似堆一堆七珍八寶。在這裡了。所以末後有這一句子。雲。誰道黃金如糞土。此一句是禪月行路難詩。雪竇引來用。禪月雲。山高海深人不測。古往今來轉青碧。淺近輕浮莫與交。地卑只解生荊棘。誰道黃金如糞土。張耳陳餘斷消息。行路難行路難。君自看。且莫土曠人稀。雲居羅漢。

Clouds on the southern mountain, rain on the northern mountain. Xuedou buys a hat and sizes up the head, trims the sail to the wind, and on the sword's edge writes you a footnote. Even if you get twenty-eight face to face, do not misunderstand. This only versifies the ancient buddha and the pillar intermingling, what opportunity this is. Afterward he splits open the road, tangling vines, wanting to see his meaning. In the country of Silla he once ascended the hall. In the Great Tang country the drum has not yet been struck. Xuedou, at the place of turning lightning and flying stars, says at once: Joy within bitterness, bitterness within joy. Xuedou seems to pile up a heap of seven jewels and eight treasures right here. So at the end there is this line, which says: Who says yellow gold is like dung? This line is from Chanyue's poem Hard Is the Road. Xuedou cites it. Chanyue said: The mountain is high and the sea deep, people cannot fathom; from ancient to present it turns blue-green. Do not befriend the shallow and frivolous; low ground only knows how to grow brambles. Who says yellow gold is like dung? Zhang Er and Chen Yu broke off news. Hard is the road, hard is the road; look for yourself. And do not say that land is wide and people are few. Yunju Arhat.

垂示雲。道是是無可是。言非非無可非。是非已去。得失兩忘。淨裸裸赤灑灑。且道。面前背後是箇什麼。或有箇衲僧出來道。面前是佛殿三門。背後是寢堂方丈。且道。此人還具眼也無。若辨得此人。許爾親見古人來。

Introduction. Say it is right, and there is nothing that can be right. Say it is wrong, and there is nothing that can be wrong. Once right and wrong are gone, gain and loss are both forgotten: naked and bare, open and clear. Tell me, what is it in front and behind? Suppose a monk came out and said: In front are the Buddha hall and the three gates; behind are the sleeping quarters and the abbot's room. Tell me, does this person have the eye? If you can discern this person, I allow that you have personally seen the ancients.

【八四】舉。維摩詰問文殊師利(這漢太殺合閙一場。合取口)何等是菩薩入不二法門(知而故犯)文殊曰。如我意者(道什麼。直得分疎不下。擔枷過狀。把髻投衙)於一切法(喚什麼作一切法)無言無說(道什麼)無示無識(瞞別人即得)離諸問答(道什麼)是為入不二法門(用入作什麼。用許多葛藤作什麼)於是文殊師利問維摩詰。我等各自說已。仁者當說。何等是菩薩入不二法門(這一靠莫道金粟如來。設使三世諸佛。也開口不得。倒轉鎗頭來也。刺殺一人。中箭還似射人時)雪竇雲。維摩道什麼(咄。萬箭攢心。替他說道理)復雲。勘破了也(非但當時。即今也恁麼。雪竇也是賊過後張弓。雖然為眾竭力。爭奈禍出私門。且道雪竇還見得落處麼。夢也未夢見。說什麼勘破。嶮。金毛獅子也摸索不著)。

[Case 84] Cited: Vimalakirti asked Manjushri, (This fellow is too much; he would only stir up a commotion. He should shut his mouth.) "What is a Bodhisattva entering the Dharma gate of non-duality?" (Knowing and yet knowingly violating.) Manjushri said, "By my idea," (What are you saying? He is simply unable to explain. Carrying a cangue to file the complaint. Throwing his topknot at the yamen.) "regarding all dharmas," (What do you call all dharmas?) "without words, without speech," (What are you saying?) "without showing, without knowing," (Fooling others is fine.) "apart from all questions and answers," (What are you saying?) "this is entering the Dharma gate of non-duality." (What use is entering? What use is so many tangled vines?) Then Manjushri asked Vimalakirti, "We have each spoken. Now you should speak. What is a Bodhisattva entering the Dharma gate of non-duality?" (This lean: don't say the Golden Millet Tathagata, even if all buddhas of the three times, none could open his mouth. He has turned the spear point back, stabbing one person to death; being hit by the arrow is just like when one shoots someone.) Xuedou said, "What did Vimalakirti say?" (Ha. Ten thousand arrows pierce the heart. Explaining reasons for him.) He said again, "He saw through him!" (Not only then; even now it is like this. Xuedou too draws the bow after the thief has passed. Although he exerts himself for the assembly, alas, the calamity comes out of the private gate. Tell me, does Xuedou see where it lands? He has not even dreamed of it; what is he saying about seeing through? Dangerous. Even the golden-haired lion cannot grope it.)

維摩詰令諸大菩薩各說不二法門。時三十二菩薩。皆以二見有為無為真俗二諦。合為一見。為不二法門。後問文殊。文殊雲。如我意者。於一切法。無言無說。無示無識。離諸問答。是為入不二法門。蓋為三十二人以言遣言。文殊以無言遣言。一時掃蕩總不要。是為入不二法門。殊不知靈龜曳尾。拂跡成痕。又如掃箒掃塵相似。塵雖去。箒跡猶存。末後依前除蹤跡。於是文殊卻問維摩詰雲。我等各自說已。仁者當自說。何等是菩薩入不二法門。維摩詰默然。若是活漢。終不去死水裡浸卻。若作恁麼見解。似狂狗逐塊。雪竇亦不說良久。亦不說默然據坐。只去急急處雲。維摩道什麼。只如雪竇恁麼道。還見維摩麼。夢也未夢見在。維摩乃過去古佛。亦有眷屬。助佛宣化。具不可思議辯才。有不可思議境界。有不可思議神通妙用。於方丈室中。容三萬二千獅子寶座。與八萬大眾。亦不寬狹。且道是什麼道理。喚作神通妙用得麼。且莫錯會。若是不二法門。雖同得同證方乃相共證知。獨有文殊。可與酬對。雖然恁麼。還免得雪竇檢責也無。雪竇恁麼道。也要與這二人相見雲。維摩道什麼。又云。勘破了也。爾且道是什麼處。是勘破處。只這些子。不拘得失。不落是非。如萬仞懸崖。向上捨得性命。跳得過去。許爾親見維摩。如捨不得。大似群羊觸藩。雪竇故然是捨得性命底人。所以頌出雲。

Vimalakirti had the great bodhisattvas each speak on the Dharma gate of non-duality. At that time thirty-two bodhisattvas all took the dualistic views of the conditioned and the unconditioned, the true and the conventional truths, and combined them into one view, which they made the Dharma gate of non-duality. Later they asked Manjusri. Manjusri said: 'As I see it, regarding all dharmas, there is no word and no speech, no showing and no knowing, apart from all questions and answers; this is entering the Dharma gate of non-duality.' The thirty-two used words to dismiss words, while Manjusri used no words to dismiss words, sweeping everything away at once and wanting none of it; this was entering the Dharma gate of non-duality. They do not realize that a spirit tortoise dragging its tail only makes marks as it brushes away its traces; it is also like a broom sweeping dust: though the dust is gone, the broom's marks remain. In the end he has again to remove the traces. Then Manjusri in turn asked Vimalakirti: 'We have each spoken; now you, sir, should speak yourself: what is the bodhisattva's entering the Dharma gate of non-duality?' Vimalakirti was silent. A living fellow would never go soak in dead water. If you take it with this kind of understanding, you are like a mad dog chasing a clod. Xuedou does not say 'a long silence' nor 'sat in silence'; he only goes to the urgent place and speaks. What did Vimalakirti say? Just as Xuedou says it, do you see Vimalakirti? You have not even dreamed of it. Vimalakirti was a Buddha of the past, and he also had a retinue to help the Buddha spread his teaching, with inconceivable eloquence, an inconceivable realm, and inconceivable spiritual powers and wondrous functions. In his ten-foot room he held thirty-two thousand lion thrones and eighty thousand people with neither crowding nor emptiness. Tell me, what principle is this? Can you call it spiritual power and wondrous function? Do not misunderstand. As for the Dharma gate of non-duality, though all attain and realize it together, only then can they know it with each other; only Manjusri could answer him. Even so, can he escape Xuedou's examination? Xuedou speaks this way because he wants these two to meet: 'What did Vimalakirti say?' And he says: 'Seen through.' Tell me, where is the place of being seen through? Just this little bit, not bound by gain and loss, not falling into right and wrong, is like a cliff ten thousand fathoms high: if you can give up your life and leap over it above, I allow you to see Vimalakirti in person; if you cannot give it up, you are very much like a flock of sheep butting a fence. Xuedou was indeed one who could give up his life, and so he brings out his verse:

咄這維摩老(咄他作什麼。朝打三千暮打八百。咄得不濟事。好與三十棒)悲生空懊惱(悲他作什麼。自有金剛王寶劍。為他閑事長無明。勞而無功)

Chi! This old Vimalakirti! (Why shout at him? Three thousand blows in the morning and eight hundred in the evening; shouting does no good; he should be given thirty blows.) Sorrow is born, vainly and bitterly vexed. (What is there to grieve? There is the Vajra King's precious sword; for his idle business he grows ignorance; toil without achievement.)

臥疾毘耶離(因誰致得。帶累一切人)

Lying ill in Vaishali. (Because of whom was it brought about? He drags in everyone.)

全身太枯槁(病則且置。為什麼口似匾擔。飯也吃不得。喘也喘不得)

His whole body is parched and withered. (Set the illness aside; why is his mouth like a carrying pole, unable to eat or even to pant?)

七佛祖師來(客來須看。賊來須打。成群作隊。也須是作家始得)

The Patriarch-teacher of the seven Buddhas comes. (When a guest comes you must look; when a thief comes you must strike; in crowds and bands, it still takes an adept.)

一室且頻掃(猶有這箇在。元來在鬼窟裡作活計)請問不二門(若有可說。被他說了也。打雲。和闍黎。也尋不見)

The one room is frequently swept. (There is still this here; he turns out to be making a living in a ghost cave.) Please ask about the gate of non-duality. (If there is anything to say, he has said it; strike. Even you, teacher, cannot be found.)

當時便靠倒(蒼天蒼天。道什麼)

At that moment he leaned back and collapsed. (Blue Heaven, Blue Heaven! What did he say?)

不靠倒(死中得活。猶有氣息在)金毛獅子無處討(咄。還見麼。蒼天蒼天)

Or he did not lean back and collapse. (Gaining life in death; still breath is present.) The golden-haired lion can be found nowhere. (Chi! Do you see it? Blue Heaven, Blue Heaven!)

雪竇道。咄這維摩老。頭上先下一咄作什麼。以金剛王寶劍。當頭直截。須朝打三千暮打八百始得。梵語云維摩詰。此雲無垢稱。亦云淨名。乃過去金粟如來也。不見僧問雲居簡和尚。既是金粟如來。為什麼卻於釋迦如來會中聽法。簡雲。他不爭人我。大解脫人不拘成佛不成佛。若道他修行務成佛道。轉沒交涉。譬如圓覺經云。以輪迴心。生輪迴見。入於如來大寂滅海。終不能至。永嘉雲。或是或非人不識。逆行順行天莫測。若順行則趣佛果位中。若逆行則入眾生境界。壽禪師道。直饒爾磨鍊得到這田地。亦未可順汝意在。直待證無漏聖身。始可逆行順行。所以雪竇道。悲生空懊惱。維摩經云。為眾生有病故。我亦有病。懊惱則悲絕也。臥疾毘耶離。維摩示疾於毘耶離城也。唐時王玄策使西域過其居。遂以手板縱橫量其室得十笏。因名方丈。全身太枯槁。因以身疾。廣為說法雲。是身無常無強無力無堅。速朽之法。不可信也。為苦為惱。眾病所集。乃至陰界入所共合成。七佛祖師來。文殊是七佛祖師。承世尊旨往彼問疾。一室且頻掃。方丈內皆除去所有。唯留一榻等文殊至。請問不二法門也。所以雪竇道。請問不二門。當時便靠倒。維摩口似匾簷。如今禪和子便道。無語是靠倒。且莫錯認定盤星。雪竇拶到萬仞懸崖上。卻雲不靠倒。一手擡一手搦。他有這般手腳。直是用得玲瓏。此頌前面拈雲維摩道什麼。金毛獅子無處討。非但當時。即今也恁麼。還見維摩老麼。盡山河大地草木叢林。皆變作金毛獅子。也摸索不著。

Xuedou says: 'Chi! This old Vimalakirti!' Why first put a shout at the head? With the Vajra King's precious sword, cutting straight at the head, one must give three thousand blows in the morning and eight hundred in the evening for it to do. In Sanskrit, Vimalakirti means 'Stainless Name,' also called 'Pure Name,' and he was the Buddha Golden Millet Tathagata of the past. Have you not seen a monk ask Master Yunju Jian: 'Since he is the Tathagata Golden Millet, why did he listen to the Dharma in the assembly of Shakyamuni Tathagata?' Jian said: 'He does not contest self and other. A great liberated person is not bound by whether he becomes a Buddha or not. If you say he cultivated in order to become a Buddha, that is all the more irrelevant.' It is like the Sutra of Perfect Enlightenment says: 'With a mind of transmigration, giving rise to views of transmigration, one enters the great sea of the Tathagata's quiescence and will never reach it.' Yongjia said: 'Whether right or wrong, people do not recognize; going against or going with, Heaven cannot fathom.' If going with, one heads toward the stage of Buddha-fruit; if going against, one enters the realm of sentient beings. Chan Master Shou said: 'Even if you grind and refine yourself to this ground, it still will not necessarily accord with your intention; only after realizing the sage body free of outflows can you go against and go with.' So Xuedou says: 'Sorrow is born, vainly and bitterly vexed.' The Vimalakirti Sutra says: 'Because sentient beings are ill, I am ill too.' When vexation is exhausted, so is sorrow. 'Lying ill in Vaishali': Vimalakirti showed illness in the city of Vaishali. In the Tang, Wang Xuance, on an embassy to the Western Regions, passed his dwelling and measured the room across and along with his court tablet, finding it was ten tablets wide, and so it was called a ten-foot room. 'His whole body is parched and withered': using his bodily illness he widely preached the Dharma, saying: 'This body is impermanent, without strength, without power, without firmness; it is a quickly decaying thing and cannot be trusted. It is suffering and affliction, the gathering of many illnesses, and is formed by the combination of the aggregates, realms and sense-fields.' 'The Patriarch-teacher of the seven Buddhas comes': Manjusri is the Patriarch-teacher of the seven Buddhas; he went there to inquire after his illness on the World-Honored One's instruction. 'The one room is frequently swept': in the ten-foot room everything was removed, leaving only one couch, to wait for Manjusri to arrive. 'Please ask about the gate of non-duality': so Xuedou says, 'Please ask about the gate of non-duality; at that moment he leaned back and collapsed.' Vimalakirti's mouth was like a carrying pole. Chan followers now say that silence is 'leaning back and collapsing.' Do not mistake the fixed star on the scale. Xuedou presses to the top of a cliff ten thousand fathoms high and then says 'or he did not lean back and collapse.' One hand lifts and one hand presses down; he has such hands and feet and uses them so brilliantly. This verse is a comment on the earlier 'what did Vimalakirti say?' 'The golden-haired lion can be found nowhere': not only at that time, but right now it is so. Do you see old Vimalakirti? Even if all the mountains, rivers, great earth, grass, trees and forests all turned into golden-haired lions, you could not grope for him.

垂示雲。把定世界不漏纖毫。盡大地人亡鋒結舌。是衲僧正令。頂門放光。照破四天下。是衲僧金剛眼睛。點鐵成金。點金成鐵。忽擒忽縱。是衲僧拄杖子。坐斷天下人舌頭。直得無出氣處。倒退三千里。是衲僧氣宇。且道總不恁麼時。畢竟是箇什麼人。試舉看。

Introduction: To hold the world fast without leaking a hair's breadth, so that all the earth's people lose their sharpness and tie their tongues, is the proper command of a monk. To emit light from the crown of the head and shine through the four continents is the diamond eye of a monk. To touch iron and make gold, to touch gold and make iron, now seizing, now releasing, is the staff of a monk. To sit cutting off the tongues of all the world, so that they have no place to let out breath and retreat three thousand li, is the bearing of a monk. Tell me, when it is none of these, what kind of person is he after all? Try citing it.

【八五】舉。僧到桐峰庵主處便問。這裡忽逢大蟲時。又作麼生(作家弄影漢。草窠裡一箇半箇)庵主便作虎聲(將錯就錯。卻有牙爪。同生同死。承言須會宗)僧便作怕勢(兩箇弄泥團漢。見機而作。似則也似。是則未是)庵主呵呵大笑(猶較些子。笑中有刀。亦能放亦能收)僧雲。這老賊(也須識破。敗也。兩箇都放行)庵主雲。爭奈老僧何(劈耳便掌。可惜放過。雪上加霜又一重)僧休去(恁麼休去。二俱不了。蒼天蒼天)雪竇雲。是則是兩箇惡賊。只解掩耳偷鈴(言猶在耳。遭他雪竇點檢。且道當時合作麼生免得點檢。天下衲僧不到)。

[Case 85] Cited: A monk came to the hermit of Tongfeng and asked at once, 'If you suddenly met a tiger here, what then?' (An adept playing with shadows; one or half a person in the grass.) The hermit made a tiger's roar. (Taking the mistake as it is; yet there are claws and fangs; same life, same death; accepting words, one must understand the source.) The monk made a gesture of fear. (Two fellows playing with mud balls, acting as the opportunity arises; it resembles it but is not yet it.) The hermit laughed loudly. (It is somewhat better; a knife in the laugh; able to release and able to gather.) The monk said, 'You old thief!' (He must be seen through; lost, both are let go.) The hermit said, 'What can you do about this old monk?' (A slap right at the ear; a pity he let it pass; frost on top of snow, another layer.) The monk stopped. (Stopping like this, neither is finished; Blue Heaven, Blue Heaven!) Xuedou said, 'Right enough, two bad thieves who only know how to cover their ears to steal a bell.' (The words are still in the ear; examined by Xuedou. Tell me, how should they have done at the time to avoid being examined? The monks of the world do not reach it.)

大雄宗派下。出四庵主。大梅白雲。虎溪桐峰。看他兩人恁麼眼親手辨。且道誵訛在什麼處。古人一機一境。一言一句。雖然出在臨時。若是眼目周正。自然活鱍鱍地。雪竇拈教人識邪正辨得失。雖然如此。在他達人分上。雖處得失。卻無得失。若以得失見他古人。則沒交涉。如今人須是各各窮到無得失處。然後以得失辨人。若一向去揀擇言句處用心。又到幾時得了去。不見雲門大師道。行腳漢莫只空遊州獵縣。只欲得提搦閑言語。待老和尚口動。便問禪問道。向上向下。如何若何。大卷抄將去。𡎺向肚皮裡卜度。到處火爐邊。三箇五箇聚頭舉口。喃喃地便道。這箇是公才語。這箇是就身打出語。這箇是事上道底語。這箇是體裡語。體爾屋裡老爺老孃。噇卻飯了。只管說夢。便道我會佛法了也。將知恁麼行腳。驢年得休歇去。古人暫時間拈弄。豈有勝負得失是非等見。桐峰見臨濟。其時在深山卓庵。這僧到彼中遂問。這裡忽逢大蟲時又作麼生。峰便作虎聲。也好就事便行。這僧也會將錯就錯。便作怕勢。庵主呵呵大笑。僧雲。這老賊。峰雲。爭奈老僧何。是則是二俱不了。千古之下遭人點檢。所以雪竇道。是則是兩箇惡賊。只解掩耳偷鈴。他二人雖皆是賊。當機卻不用。所以掩耳偷鈴。此二老如排百萬軍陣。卻只鬪掃箒。若論此事。須是殺人不眨眼底手腳。若一向縱而不擒。一向殺而不活。不免遭人怪笑。雖然如是。他古人亦無許多事。看他兩箇恁麼。總是見機而作。五祖道。神通遊戲三昧。慧炬三昧。莊嚴王三昧。自是後人腳跟不點地。只去點檢古人便道。有得有失。有底道。分明是庵主落節。且得沒交涉。雪竇道。他二人相見皆有放過處。其僧道。這裡忽逢大蟲時又作麼生。峰便作虎聲。此便是放過處。乃至道。爭奈老僧何。此亦是放過處。著著落在第二機。雪竇道。要用便用。如今人聞恁麼道。

Under the lineage of Mazu Daxiong came four hermits: Damei, Baiyun, Huxi and Tongfeng. Look at these two, with sharp eyes and discerning hands; tell me, where is the confusion? Of the ancients' one mechanism and one realm, one word and one phrase, though they come out on the spur of the moment, if the eye is upright they are naturally lively. Xuedou picks it up to teach people to recognize the crooked and the straight and discern gain and loss. Even so, in the case of one who has reached, though he dwells in gain and loss, there is no gain and loss. If you look at the ancients by gain and loss, there is no connection. People today must each first reach the place where there is no gain and loss, and only then use gain and loss to judge others. If you only spend your mind picking over phrases, when will it end? Have you not seen what Master Yunmen said: 'You pilgrims, do not only roam in vain through prefectures and counties, just wanting to take hold of idle talk, waiting for the old teacher's mouth to move and then asking about Chan and the Way, up and down, how and what; you copy a big scroll of notes and carry it away, pound it into your belly and guess; everywhere around the stove, three or five gather and open their mouths and mutter: 'This is the words of a public talent, this is words drawn out of his own body, this is words said on an occasion, this is words in the substance.' Substance! Your old father and old mother at home, having eaten their rice, only talk in dreams, and you say 'I understand the Buddha-dharma.' Know that if you wander like this, you will not stop until the year of the donkey.' When the ancients picked up and played for a moment, how could they have views of victory, gain, loss, right and wrong? Tongfeng saw Linji; at that time he was living in a hut deep in the mountains. This monk went there and asked: 'If you suddenly met a tiger here, what then?' Feng made a tiger's roar. That was a good way to go right along with the matter. The monk also knew how to take the mistake as it is, and made a gesture of fear. The hermit laughed loudly. The monk said: 'You old thief!' Feng said: 'What can you do about this old monk?' Right it is, but both are unfinished, and they have been examined by people for a thousand ages. So Xuedou says: 'Right enough, two bad thieves who only know how to cover their ears to steal a bell.' Though these two are both thieves, they did not use their capacity at the moment, so they covered their ears to steal the bell. These two old men are like arranging a million-man battle array but only fighting with brooms. If you speak of this matter, you must have hands and feet that kill without blinking. If you always release and never seize, always kill and never give life, you cannot avoid being laughed at. Even so, the ancients did not have so many affairs. Look at these two: all of it is acting as the opportunity arises. Wuzu said: 'The samadhi of spiritual powers at play, the samadhi of the torch of wisdom, the samadhi of the adornment king.' It is only later people whose heels do not touch the ground who go about examining the ancients and saying: there is gain, there is loss. Some say: plainly the hermit lost the beat. That has no connection at all. Xuedou says that when the two met, both had places where they let go. The monk said: 'If you suddenly met a tiger here, what then?' Feng made a tiger's roar; this is a place of letting go. Then at 'What can you do about this old monk?' this too is a place of letting go. Every move falls into the second mechanism. Xuedou says: 'If you want to use it, use it.' When people today hear this,

便道當時好與行令。且莫盲枷瞎棒。只如德山入門便棒。臨濟入門便喝。且道古人意如何。雪竇後面。便只如此頌出。且道畢竟作麼生免得掩耳偷鈴去。頌雲。

(Yuanwu continued:) they say at once: 'At that time he should have enforced the command.' But do not use a blind yoke and blind staff. Take Deshan, who struck as soon as someone came in the door, and Linji, who shouted as soon as someone came in the door. Tell me, what was the ancients' meaning? Further on Xuedou simply brings out the verse like this. Tell me, how after all does one avoid covering the ears to steal a bell? The verse says:

見之不取(蹉過了也。已是千里萬裡)思之千里(悔不慎當初。蒼天蒼天)

Seeing it and not taking it, (missed it; already a thousand li, ten thousand li away) thinking of it, a thousand li away. (Regretting not being careful at the start; Blue Heaven, Blue Heaven!)

好箇斑斑(闍黎自領出去。爭奈未解用在)爪牙未備(只恐用處不明。待爪牙備向爾道)

A fine striped one! (Teacher, lead yourself out; but he does not yet know how to use it.) Claws and fangs not yet ready. (I only fear that where it is used is not clear; when the claws and fangs are ready I will tell you.)

君不見。大雄山下忽相逢(有條攀條。無條攀例)

Have you not seen? Beneath Mount Daxiong, a sudden meeting. (If there is a vine, climb the vine; if there is no vine, climb the precedent.)

落落聲光皆振地(這大蟲卻恁麼去。猶較些子。幾箇男兒是丈夫)大丈夫見也無(老婆心切。若解開眼同生同死。雪竇打葛藤)

Clear and ringing, its voice and light shake the earth. (This tiger goes like this; still it is somewhat better; how many men are true men?) Does a great man see it or not? (Grandmotherly heart is earnest; if you can open your eyes, same life and same death; Xuedou is making entanglements.)

收虎尾兮捋虎鬚(忽然突出如何收。收天下衲僧在這裡。忽有箇出來便與一拶。若無收放爾三十棒。教爾轉身吐氣。喝打雲。何不道這老賊)

Gather in the tiger's tail and stroke the tiger's whiskers! (If suddenly one bursts out, how do you gather him in? The monks of the world are gathered in here; if someone suddenly comes out, give him a push; if not, I spare you thirty blows and let you turn around and breathe out. He shouts and strikes: why not say 'you old thief'?)

見之不取。思之千里。正當嶮處都不能使。等他道爭奈老僧何。好與本分草料。當時若下得這手腳。他必須有後語。二人只解放不解收。見之不取。早是白雲萬裡。更說什麼思之千里。好箇斑斑爪牙未備。是則是箇大蟲。也解藏牙伏爪。爭奈不解咬人。君不見。大雄山下忽相逢。落落聲光皆振地。百丈一日問黃檗雲。什麼處來。檗雲。山下採菌子來。丈雲。還見大蟲麼。檗便作虎聲。丈於腰下取斧作斫勢。檗約住便掌。丈至晚上堂雲。大雄山下有一虎。汝等諸人出入切須好看。老僧今日親遭一口。後來溈山問仰山。黃檗虎話作麼生。仰雲。和尚尊意如何。溈山雲。百丈當時合一斧斫殺。因什麼到如此。仰山雲。不然。溈山雲。子又作麼生。仰山雲。不唯騎虎頭。亦解收虎尾。溈山雲。寂子甚有嶮崖之句。雪竇引用明前面公案。聲光落落振於大地也。這箇些子轉變自在。要句中有出身之路。大丈夫見也無。還見麼。收虎尾兮捋虎鬚。也須是本分。任爾收虎尾捋虎鬚。未免一時穿卻鼻孔。

'Seeing it and not taking it, thinking of it, a thousand li away.' Right at the dangerous spot they could not use it at all. When he said 'What can you do about this old monk?' he should have been given his proper fodder. If at that time one had made this move, he would certainly have had further words. The two only knew how to release and did not know how to gather. 'Seeing it and not taking it' is already white clouds ten thousand li away; what more is there to say of 'thinking of it, a thousand li away'? 'A fine striped one, claws and fangs not yet ready': right enough, it is a tiger, and knows how to hide fangs and conceal claws, but does not know how to bite people. 'Have you not seen? Beneath Mount Daxiong, a sudden meeting; clear and ringing, its voice and light shake the earth.' One day Baizhang asked Huangbo: 'Where have you come from?' Huangbo said: 'I picked mushrooms below the mountain.' Zhang said: 'Did you see a tiger?' Huangbo made a tiger's roar. Zhang took an axe from his waist and made a gesture of chopping. Huangbo seized him and slapped him. In the evening Zhang spoke in the hall: 'Below Mount Daxiong there is a tiger. All of you coming and going must watch out. Today this old monk has personally been bitten.' Later Weishan asked Yangshan: 'What do you make of the Huangbo tiger story?' Yang said: 'What is the Master's honored intention?' Weishan said: 'At that time Baizhang should have chopped him dead with one axe. Why did it come to this?' Yangshan said: 'Not so.' Weishan said: 'What do you say?' Yangshan said: 'Not only riding the tiger's head, he also knows how to gather in the tiger's tail.' Weishan said: 'Huiji has quite a line of the steep cliff.' Xuedou quotes this to explain the earlier koan: the voice and light, clear and ringing, shaking the whole earth. This little bit of free turning requires within the phrase a way to get out. 'Does a great man see it or not?' Do you see? 'Gather in the tiger's tail and stroke the tiger's whiskers!' It must be done with one's own true portion. Even if you gather in the tiger's tail and stroke the tiger's whiskers, you cannot avoid having your nose pierced at once.

垂示雲。把定世界不漏絲毫。截斷眾流不存涓滴。開口便錯擬議即差。且道作麼生是透關底眼。試道看。

Introduction: Holding the world fast without leaking a thread, cutting off all streams without leaving a drop. To open the mouth is already a mistake; to hesitate is already off. Tell me, what is the eye that passes through the barrier? Try saying it.

【八六】舉。雲門垂語云。人人盡有光明在(黑漆桶)看時不見暗昏昏(看時瞎)作麼生是諸人光明(山是山水是水。漆桶裡洗黑汁)自代雲。廚庫三門(老婆心切。打葛藤作什麼)又云。好事不如無(自知較一半。猶較些子)。

[Case 86] Cited: Yunmen gave a teaching: 'Everyone has their own light.' (A black lacquer bucket.) 'When you look at it, you do not see; it is dark and murky.' (When you look, you are blind.) 'What is everyone's light?' (Mountains are mountains, rivers are rivers; washing black ink in a lacquer bucket.) He answered for them: 'The kitchen, the storehouse, the main gate.' (Grandmotherly heart is earnest; why make entanglements?) He also said: 'A good thing is not as good as nothing.' (He knows himself to be half better; still it is somewhat better.)

雲門室中垂語接人。爾等諸人腳跟下。各各有一段光明。輝騰今古逈絕見知。雖然光明。恰到問著又不會。豈不是暗昏昏地。二十年垂示。都無人會他意。香林後來請代語。門雲。廚庫三門。又云。好事不如無。尋常代語只一句。為什麼這裡卻兩句。前頭一句為爾略開一線路教爾見。若是箇漢。聊聞舉著剔起便行。他怕人滯在此。又云。好事不如無。依前與爾掃卻。如今人才聞舉著光明。便去瞠眼雲。那裡是廚庫。那裡是三門。且得沒交涉。所以道。識取鉤頭意。莫認定盤星。此事不在眼上。亦不在境上。須是絕知見忘得失。淨裸裸赤灑灑。各各當人分上究取始得。雲門雲。日裡來往日裡辨人。忽然半夜無日月燈光。曾到處則故是。未曾到處取一件物。還取得麼。參同契雲。當明中有暗。勿以暗相覩。當暗中有明。勿以明相遇。若坐斷明暗。且道是箇什麼。所以道。心花發明。照十方剎。盤山雲。光非照境。境亦非存。光境俱忘。復是何物。又云。即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。但會取末後一句了。卻去前頭遊戲。畢竟不在裡頭作活計。古人道。以無住本。立一切法。不得去這裡弄光影弄精魂。又不得作無事會。古人道。寧可起有見如須彌山。不可起無見如芥子許。二乘人多偏墜此見。雪竇頌雲。

In his room Yunmen gave this teaching to receive people: 'Under the heels of all of you, each of you has a stretch of light, shining through past and present, far beyond knowing and seeing.' Though there is light, when asked they do not understand; is that not dark and murky? For twenty years he taught this, and no one understood his meaning. Later Xianglin asked him to answer in their stead. Yunmen said: 'The kitchen, the storehouse, the main gate.' He also said: 'A good thing is not as good as nothing.' Usually when he answers in place of others it is just one line; why here are there two? The first line opens a little path for you to see. If one is a real fellow, as soon as he hears it cited he lifts it and goes. He feared people would get stuck here, so he said again, 'A good thing is not as good as nothing,' and as before swept it away for you. People today, as soon as they hear 'light' cited, glare and say: 'Where is the kitchen? Where is the main gate?' That has no connection at all. So it is said: 'Recognize the meaning of the hook's head; do not mistake the fixed star on the scale.' This matter is not on the eyes, nor on the realm. You must cut off knowing and seeing, forget gain and loss, bare and open, and each investigate it within your own share before it will do. Yunmen said: 'Going and coming in daylight, you tell people apart by daylight; suddenly at midnight there is no light of sun, moon or lamp; at a place you have been, it is fine; at a place you have not been, can you take hold of a single thing?' The Cantong qi says: 'Within brightness there is darkness, but do not see it as darkness; within darkness there is brightness, but do not meet it as brightness.' If you sit cutting off brightness and darkness, tell me, what is it? So it is said: 'The mind-flower opens and shines through the Buddha-lands of the ten directions.' Panshan said: 'Light does not illuminate objects, and objects do not exist; when both light and objects are forgotten, what is it?' He also said: 'This seeing and hearing is not seeing and hearing; no further sound or form remains to show you. If you completely understand it here, there is nothing at all; substance and function, why bother to divide or not divide?' Just understand the last phrase and then go play in front; in the end one does not make a living inside the head. The men of old said: 'On the basis of non-abiding, establish all dharmas.' You must not play with light and shadow or play with spirit here, nor take it as having nothing to do. The men of old said: 'Better to give rise to a view of existence as big as Mount Sumeru than to give rise to a view of nonexistence as small as a mustard seed.' People of the Two Vehicles mostly fall into this view. Xuedou's verse says:

自照列孤明(森羅萬象。賓主交參。列轉鼻孔。瞎漢作什麼)為君通一線(何止一線。十日並照。放一線道即得)

Its own illumination displays a solitary brightness. (The ten thousand phenomena; host and guest interpenetrate; lined up turning their nostrils; what is the blind fellow doing?) For you I open a single thread. (Not just a thread; ten suns shine together; just open a thread of the way and it is enough.)

花謝樹無影(打葛藤有什麼了期。向什麼處摸索。黑漆桶裡盛黑汁)

Flowers fade and the tree has no shadow. (Making entanglements, when will it end? Where do you grope? Black ink held in a black lacquer bucket.)

看時誰不見(瞎。不可總扶籬摸壁。兩瞎三瞎)見不見(兩頭俱坐斷。瞎)

When you look, who does not see? (Blind. Do not all lean on the fence and feel along the wall; two blind men, three blind men.) Seen or not seen? (Both ends cut off; blind.)

倒騎牛兮入佛殿(中。三門合掌。還我話頭來。打雲。向什麼處去也。雪竇也只向鬼窟裡作活計。還會麼。半夜日頭出。日午打三更)

Riding the ox backward, entering the Buddha hall. (Hit! Palms together at the main gate. Give me back the topic. He strikes: where has it gone? Xuedou too only makes a living in a ghost cave. Do you understand? At midnight the sun comes out; at noon the third watch is beaten.)

自照列孤明。自家腳跟下。本有此一段光明。只是尋常用得暗。所以雲門大師。與爾羅列此光明。在爾面前。且作麼生是諸人光明。廚庫三門。此是雲門列孤明處也。盤山道。心月孤圓光吞萬像。這箇便是真常獨露。然後與君通一線。亦怕人著在廚庫三門處。廚庫三門則且從卻。朝花亦謝樹亦無影。日又落月又暗。盡乾坤大地。黑漫漫地。諸人還見麼。看時誰不見。且道是誰不見。到這裡。當明中有暗。暗中有明。皆如前後步自可見。雪竇道。見不見。頌好事不如無。合見又不見。合明又不明。倒騎牛兮入佛殿。入黑漆桶裡去也。須是爾自騎牛入佛殿。看道是箇什麼道理。

'Its own illumination displays a solitary brightness.' Under your own heels there originally is this stretch of light; it is just that ordinarily you use it in the dark. So Master Yunmen lays out this light before you. Then what is everyone's light? The kitchen, the storehouse, the main gate: this is where Yunmen displays a solitary brightness. Panshan said: 'The mind-moon is solitary and full, its light swallows the ten thousand phenomena.' This is the true and constant revealed alone. Then 'for you I open a single thread': also fearing people will get stuck at the kitchen, storehouse and main gate. Let the kitchen, storehouse and main gate be. 'Flowers fade and the tree has no shadow': the sun sets again and the moon is dim; all heaven and earth, utterly dark; do you all see? 'When you look, who does not see?' Tell me, who does not see? Arriving here, within brightness there is darkness and within darkness there is brightness, as one can see by stepping before and after. Xuedou says 'seen or not seen?' to comment on 'A good thing is not as good as nothing': one should see yet does not see; one should be bright yet is not bright. 'Riding the ox backward, entering the Buddha hall': he has gone into the black lacquer bucket. You must yourself ride the ox into the Buddha hall and see what principle it is.

垂示雲。明眼漢沒窠臼。有時孤峰頂上草漫漫。有時鬧市裡頭赤灑灑。忽若忿怒那吒。現三頭六臂。忽若日面月面。放普攝慈光。於一塵現一切身。為隨類人。和泥合水。忽若撥著向上竅。佛眼也覻不著。設使千聖出頭來。也須倒退三千里。還有同得同證者麼。試舉看。

Introduction: A clear-eyed man has no fixed pattern. Sometimes on a lonely peak the grass is wild and dense; sometimes in a busy market his head is bare and open. If he suddenly grows furious like Nata and shows three heads and six arms; or like the sun-faced and moon-faced Buddhas emits the light of universal embrace and compassion; in one mote of dust he manifests all bodies, and for beings of each kind he mixes in mud and water. If one suddenly strikes the upward aperture, even the Buddha's eye cannot peek at it; even if a thousand sages came forth, they too would retreat three thousand li. Is there anyone who attains and realizes the same? Try citing it.

【八七】舉。雲門示眾雲。藥病相治(一合相不可得)盡大地是藥(苦瓠連根苦。擺向一邊)那箇是自己(甜瓜徹蔕甜。那裡得這消息來)治(澄之切。攻理也。音持)。

[Case 87] Cited: Yunmen taught the assembly, 'Medicine and sickness treat each other.' (The one combined aspect cannot be obtained.) 'The whole earth is medicine.' (A bitter gourd is bitter to the root; set it to one side.) 'Which is yourself?' (A sweet melon is sweet to the stem; where did this news come from?) Zhi (pronounced chi, in the sense of governing, meaning to put right; the sound is chi).

雲門道。藥病相治。盡大地是藥那箇是自己。諸人還有出身處麼。二六時中。管取壁立千仞。德山棒如雨點。臨濟喝似雷奔。則且致。釋迦自釋迦。彌勒自彌勒。未知落處者。往往喚作藥病相投會去。世尊四十九年。三百餘會。應機設教。皆是應病與藥。如將蜜果換苦葫蘆相似。既淘汝諸人業根。令灑灑落落。盡大地是藥。爾向什麼處插嘴。若插得嘴。許爾有轉身吐氣處。便親見雲門。爾若回顧躊躇。管取插嘴不得。雲門在爾腳跟底。藥病相治。也只是尋常語論。爾若著有。與爾說無。爾若著無。與爾說有。爾若著不有不無。與爾去糞掃堆上。現丈六金身。頭出頭沒。只如今盡大地森羅萬象乃至自己。一時是藥。當恁麼時。卻喚那箇是自己。爾一向喚作藥。彌勒佛下生。也未夢見雲門在。畢竟如何。識取鉤頭意。莫認定盤星。文殊一日。令善財去採藥雲。不是藥者採將來。善財遍採。無不是藥。卻來白雲。無不是藥者。文殊雲。是藥者採將來。善財乃拈一枝草。度與文殊。文殊提起示眾雲。此藥亦能殺人。亦能活人。此藥病相治話。最難看。雲門室中尋常用接人。金鵝長老。一日訪雪竇。他是箇作家。乃臨濟下尊宿。與雪竇論此藥病相治話。一夜至天光。方能盡善。到這裡。學解思量計較。總使不著。雪竇後有頌送他道。藥病相治見最難。萬重關鎖太無端。金鵝道者來相訪。學海波瀾一夜乾。雪竇後面頌得最有工夫。他意亦在賓亦在主。自可見也。頌雲。

Yunmen said: 'Medicine and sickness treat each other. The whole earth is medicine. Which is yourself?' Do any of you have a way to get out? In every moment of the twenty-four hours, he will surely stand like a wall a thousand fathoms high. Deshan's blows are like raindrops, Linji's shouts like thunder, but set that aside. Shakyamuni is Shakyamuni and Maitreya is Maitreya; those who do not know where it lands often take it as medicine and sickness meeting each other. The World-Honored One in forty-nine years and over three hundred assemblies set up teachings according to the occasion, all giving medicine to match the sickness, as if exchanging a honey fruit for a bitter gourd. Since he has washed out the karmic roots of all of you so that you are free and easy and the whole earth is medicine, where will you put your mouth? If you can put your mouth in, I allow you to have a place to turn around and breathe, and you will see Yunmen in person. If you look back and hesitate, you will certainly not be able to put your mouth in; Yunmen is right under your heels. 'Medicine and sickness treat each other' is also just ordinary talk. If you cling to being, he says nothingness to you; if you cling to nothingness, he says being to you; if you cling to neither being nor nothingness, he takes you to a dung heap and manifests a sixteen-foot golden body, head rising and sinking. Right now the whole earth, all phenomena and even yourself are all medicine at once. At just this moment, what do you call yourself? If you always call it medicine, even when Maitreya descends to be born you will not have dreamed of Yunmen. What is it after all? Recognize the meaning of the hook's head; do not mistake the fixed star on the scale. One day Manjusri had Sudhana go and gather medicine, saying: 'Bring back what is not medicine.' Sudhana searched everywhere, and nothing was not medicine. He came back and reported: 'There is nothing that is not medicine.' Manjusri said: 'Bring back what is medicine.' Sudhana then picked a blade of grass and handed it to Manjusri. Manjusri held it up to the assembly and said: 'This medicine can kill people and can give life to people.' This saying of medicine and sickness treating each other is the hardest to look at. In his room Yunmen usually used it to receive people. The Venerable Jin'e one day visited Xuedou; he was an adept and a revered elder in Linji's line. He and Xuedou discussed this saying of medicine and sickness treating each other, and not until dawn after a whole night could they exhaust it. At this point, studied understanding, thinking and calculating cannot be used at all. Xuedou later gave a verse to send him off: 'Medicine and sickness treat each other; the view is hardest; ten thousand layers of locked barriers are quite without cause. The man of the Way, Jin'e, came to visit; the waves of the sea of study dried up in a night.' Xuedou's later verse is the most skillful. His meaning is both in the guest and in the host, as one can see for oneself. The verse says:

盡大地是藥(教誰辨的。撒沙撒土。架高處著)古今何太錯(言中有響。一筆句下。咄)

The whole earth is medicine (Who is to discern it? Scattering sand and dirt; placed on a high shelf.) Past and present, how greatly mistaken! (There is a sound within the words. Under a single stroke of the brush. Ha.)

閉門不造車(大小雪竇為眾竭力。禍出私門。坦蕩不掛一絲毫。阿誰有閑工夫。向鬼窟裡作活計)

Shutting the door, not building a cart (Great and small, Xuedou exerts himself for the assembly. The calamity comes out of the private gate. Open and free, hanging not a hair. Who has the idle time to make a living in a ghost cave?)

通途自寥廓(腳下便入草。上馬見路。信手拈來。不妨奇特)

The thoroughfare is naturally wide and empty (Beneath your feet you enter the grass at once. Mount the horse and see the road. Picked up at will, quite remarkable.)

錯錯(雙劍倚空飛。一箭落雙雕)鼻孔遼天亦穿卻(頭落也。打雲。穿卻了也)

Wrong, wrong (Two swords fly against the sky. One arrow brings down two eagles.) Even a nose reaching to the sky is pierced (The head has fallen. Strike, saying: Pierced.)

盡大地是藥。古今何太錯。爾若喚作藥會。自古自今。一時錯了也。雪竇雲。有般漢不解截斷太梅腳跟。只管道貪程太速。他解截雲門腳跟。為雲門這一句惑亂天下人。雲門雲。拄杖子是浪。許爾七縱八橫。盡大地是浪。看爾頭出頭沒。閉門不造車。通途自寥廓。雪竇道。為爾通一線路。爾若閉門造車。出門合轍。濟箇甚事。我這裡閉門也不造車。出門自然寥廓。他這裡略露些子縫罅。教人見。又連忙卻道。錯錯。前頭也錯。後頭也錯。誰知雪竇開一線路。也是錯。既然鼻孔遼天。為什麼也穿卻。要會麼。且參三十年。爾有拄杖子。我與爾拄杖子。爾若無拄杖子。不免被人穿卻鼻孔。

The whole earth is medicine. Past and present, how greatly mistaken! If you call it medicine and understand it so, then from ancient times to now it is all mistaken at once. Xuedou said: There are fellows who do not know how to cut off Taimei's heels, and only say he was greedy for the road and too hasty. He knew how to cut off Yunmen's heels, because this one phrase of Yunmen confused the people of the world. Yunmen said: The staff is waves, and I permit you to go crosswise and lengthwise. The whole earth is waves; see your head come out and sink. Shutting the door, not building a cart; the thoroughfare is naturally wide and empty. Xuedou said: I open a line of road for you. If you shut the door and build a cart, and when you go out it fits the ruts, what good will it do? Here I do not build a cart behind a shut door, and when I go out it is naturally wide and empty. Here he reveals a little crack so that people can see it, and hurriedly says: Wrong, wrong. The front is wrong and the back is wrong. Who knows that Xuedou opening a line of road is also wrong? Since the nose reaches to the sky, why is it also pierced? Do you want to understand? Go investigate for thirty years. If you have a staff, I give you a staff. If you have no staff, you will not escape having your nose pierced by someone.

垂示雲。門庭施設。且恁麼。破二作三。入理深談。也須是七穿八穴。當機敲點。擊碎金鎖玄關。據令而行。直得掃蹤滅跡。且道誵訛在什麼處。具頂門眼者。請試舉看。

Introduction. The setting up of the gate and courtyard is just so. Breaking one into two and making it three, entering principle and discussing deeply, one must also pierce seven ways and eight holes, strike and tap at the right moment, smash the golden lock and the mysterious gate, act on the command, and sweep away traces and wipe out tracks. Tell me, where is the confusion and error? Those who have the eye on the crown of the head, please try bringing it up.

【八八】舉。玄沙示眾雲。諸方老宿。盡道接物利生(隨分開箇鋪席。隨家豐儉)忽遇三種病人來。作麼生接(打草只要蛇驚。山僧直得目瞪口呿。管取倒退三千里)患盲者。拈鎚竪拂。他又不見(端的瞎。是則接物利生。未必不見在)患聾者。語言三昧。他又不聞(端的聾。是則接物利生。未必聾在。是那箇未聞在)患啞者教伊說。又說不得(端的啞。是則接物利生。未必啞在。是那箇未說在)且作麼生接。若接此人不得。佛法無靈驗(誠哉是言。山僧拱手歸降。已接了也。便打)僧請益雲門(也要諸方共知。著)雲門雲。汝禮拜著(風行草偃。咄)僧禮拜起(這僧拗折拄杖子也)雲門以拄杖挃。僧退後。門雲。汝不是患盲(端的瞎。莫道這僧患盲好)復喚近前來。僧近前(第二杓惡水澆。觀音來也。當時好與一喝)門雲。汝不是患聾(端的聾。莫道這僧患聾好)門乃雲。還會麼(何不與本分草料。當時好莫作聲)僧雲。不會(兩重公案。蒼天蒼天)門雲。汝不是患啞(端的啞。口吧吧地。莫道這僧啞好)僧於此有省(賊過後張弓。討什麼碗)瞪(持陵切。怒目直視也)呿(去伽切。張口貌)挃(陟栗切。音窒撞空也)。

[Case 88] Cited: Xuansha addressed the assembly, saying, "The old worthies everywhere all say they receive beings and benefit life." (Setting up a shop in some measure; rich or poor according to the household.) "Suppose three kinds of sick people come; how do you receive them?" (Beating the grass only to startle the snake. This mountain monk is just goggle-eyed and gaping; he'll surely retreat three thousand li.) "One who is blind, you take up the hammer and raise the whisk and he does not see." (Truly blind. Right, receiving beings and benefiting life is perhaps not about whether he sees.) "One who is deaf, you speak in samadhi words and he does not hear." (Truly deaf. Right, receiving beings and benefiting life is perhaps not about deafness; it is that someone has not yet heard.) "One who is mute, you tell him to speak and he cannot." (Truly mute. Right, receiving beings and benefiting life is perhaps not about muteness; it is that someone has not yet spoken.) "How do you receive such people? If you cannot receive such people, the Buddha Dharma has no efficacy." (Truly spoken. This mountain monk folds his hands and surrenders. Already received; strike.) A monk asked Yunmen about it. (He also wants everywhere to know it. Hit.) Yunmen said, "You, bow!" (The wind blows and the grass bends. Ha.) The monk bowed and rose. (This monk broke the staff.) Yunmen poked him with his staff. The monk stepped back. Men said, "You are not blind." (Truly blind. Don't say this monk is blind. It's good.) He then called out, "Come closer." The monk came closer. (The second ladle of dirty water poured. Avalokitesvara has come. It would have been good to give him a shout then.) Men said, "You are not deaf." (Truly deaf. Don't say this monk is deaf. It's good.) Men then said, "Do you understand?" (Why not give him the fodder of the original portion? It would have been good to be silent then.) The monk said, "I don't understand." (Two layers of cases. Heavens, heavens.) Men said, "You are not mute." (Truly mute, mouth gaping. Don't say this monk is mute. It's good.) The monk had an awakening here. (Drawing the bow after the thief has passed. What bowl are you asking for?) Deng (to glare in anger), qu (to open the mouth wide) and zhi (to strike at empty air, pronounced zhi) are phonetic glosses.

玄沙參到絕情塵意想。淨裸裸赤灑灑地處。方解恁麼道。是時諸方。列剎相望。尋常示眾道。諸方老宿。盡道接物利生。忽遇三種病人來時。作麼生接。患盲者。拈鎚竪拂他又不見。患聾者。語言三昧他又不聞。患啞者。教他說又說不得。且作麼生接。若接此人不得。佛法無靈驗。如今人若作盲聾瘖啞會。卒摸索不著。所以道。莫向句中死卻。須是會他玄沙意始得。玄沙常以此語接人。有僧久在玄沙處。一日上堂。僧問和尚雲。三種病人話。還許學人說道理也無。玄沙雲許。僧便珍重下去。沙雲。不是不是。這僧會得他玄沙意。後來法眼雲。我聞地藏和尚舉這僧語。方會三種病人話。若道這僧不會。法眼為什麼卻恁麼道。若道他會。玄沙為什麼。卻道不是不是。一日地藏道。某甲聞。和尚有三種病人話是否。沙雲是。藏雲。珪琛現有眼耳鼻舌。和尚作麼生接。玄沙便休去。若會得玄沙意。豈在言句上。他會底自然殊別。後有僧舉似雲門。門便會他意雲。汝禮拜著。僧禮拜起。門以拄杖挃。這僧退後。門雲。汝不是患盲。復喚近前來。僧近前。門雲。汝不是患聾。乃雲會麼僧雲。不會。門雲。汝不是患啞。其僧於此有省。當時若是箇漢。等他道禮拜著。便與掀倒禪床。豈見有許多葛藤。且道雲門與玄沙會處。是同是別。他兩人會處都只一般。看他古人出來。作千萬種方便。意在鉤頭上。多少苦口。只令諸人各各明此一段事。五祖老師雲。一人說得卻不會。一人卻會說不得。二人若來參。如何辨得他。若辨這兩人不得。管取為人解粘去縛不得在。若辨得。才見入門。我便著草鞋向爾肚裡走幾遭了也。猶自不省。討什麼碗出去。且莫作盲聾瘖啞會好。若恁麼計較。所以道。眼見色如盲等。耳聞聲如聾等。又道。滿眼不視色。滿耳不聞聲。文殊常觸目。觀音塞耳根。到這裡眼見如盲相似。耳聞如聾相似。

Xuansha had investigated until he reached the place of cutting off emotional dust and thoughts, naked and bare, open and clear, and only then could he speak like this. At that time, temples throughout the land faced one another, and ordinarily he would address the assembly: The old worthies everywhere all say they receive beings and benefit life. Suppose three kinds of sick people come; how do you receive them? One who is blind, you take up the hammer and raise the whisk and he does not see. One who is deaf, you speak in samadhi words and he does not hear. One who is mute, you tell him to speak and he cannot. How do you receive them? If you cannot receive such people, the Buddha Dharma has no efficacy. If people nowadays understand it as blind, deaf and mute, they will grope and never find it. So it is said: Do not die within the phrases. One must understand Xuansha's meaning to get it. Xuansha often used this saying to receive people. A monk had long been at Xuansha's place. One day when he ascended the hall, the monk asked: Reverend, regarding what you said about the three kinds of sick people, may a student state a theory? Xuansha said: Permitted. The monk bowed and went down. Sha said: No, no. This monk understood Xuansha's meaning. Later Fayan said: I heard Reverend Dizang bring up this monk's words, and only then understood the saying about the three kinds of sick people. If you say this monk did not understand, why did Fayan say so? If you say he understood, why did Xuansha say "no, no"? One day Dizang said, "I hear the Reverend has a saying about three kinds of sick people, is that so?" Sha said it was. Zang said, "Guichen has eyes, ears, nose and tongue all present; how would the Reverend receive him?" Xuansha then stopped. If one understands Xuansha's meaning, how could it lie in the words? The one who understands is naturally distinct. Later a monk brought this to Yunmen. Men understood his meaning at once and said: You, bow! The monk bowed and rose. Men poked him with his staff. The monk stepped back. Men said: You are not blind. Then he called him closer. The monk came closer. Men said: You are not deaf. Then he said: Do you understand? The monk said: I don't understand. Men said: You are not mute. The monk had an awakening here. If it had been a real fellow at the time, when Men said "bow," he would have overturned the Chan seat for him, and how would there be all these tangled vines? Tell me, are Yunmen's and Xuansha's understanding the same or different? Their understanding is just the same. See how the ancients came forth and made a thousand kinds of expedient means, with the meaning on the hook's head, so many bitter words, only to make each of you understand this one matter. My old teacher Wuzu said: One can speak but does not understand; the other understands but cannot speak. If these two came to study, how would you discern them? If you cannot discern these two, you certainly cannot untie bonds and loosen fetters for people. If you can discern, only then do you see the entrance. I put on straw sandals and walk through your belly several times already, and you still do not awaken; what bowl are you asking for as you go out? Do not understand it as blind, deaf, and mute. If you calculate this way, so it is said: The eyes see form like the blind. The ears hear sound like the deaf. And also: The eyes are full and do not see form, the ears are full and do not hear sound. Manjushri constantly touches what meets the eye; Avalokitesvara blocks the ear roots. Here, seeing with the eyes is just like blind, and hearing with the ears is just like deaf.

方能與玄沙意不爭多。諸人還識盲聾瘖啞底漢子落處麼。看取雪竇頌雲。

(Yuanwu continues:) Only then can one be not far from Xuansha's meaning. Do you all know where the blind, deaf, mute fellow lands? Look at Xuedou's verse:

盲聾瘖啞(已在言前。三竅俱明。已做一段了也)杳絕機宜(向什麼處摸索。還做計較得麼。有什麼交涉)

Blind, deaf, mute (Already before the words. The three orifices are all clear. Already made into one piece.) Utterly cut off from opportunity and fitness (Where will you grope? Can you still calculate? What connection is there?)

天上天下(正理自由。我也恁麼)堪笑堪悲(笑箇什麼。悲箇什麼。半明半暗)

In heaven above and heaven below (Correct principle is free. I too am so.) laughable and lamentable (What is there to laugh at? What is there to lament? Half bright, half dark.)

離婁不辨正色(瞎漢。巧匠不留蹤。端的瞎)

Li Lou cannot discern true colors (A blind fellow. A skilled craftsman leaves no trace. Truly blind.)

師曠豈識玄絲(聾漢。大功不立賞。端的聾)爭如獨坐虛窓下(須是恁麼始得。莫向鬼窟裡作活計。一時打破漆桶)

How could Shi Kuang know the dark strings? (A deaf fellow. Great merit establishes no reward. Truly deaf.) How much better to sit alone beneath the empty window (It must be so to get it. Don't make a living in a ghost cave. Smash the lacquer bucket all at once.)

葉落花開自有時(即今什麼時節。切不得作無事會。今日也從朝至暮。明日也從朝至暮)。

Leaves fall and flowers open, each in its own time (What season is it right now? Absolutely do not understand it as no business. Today too is from morning to evening; tomorrow too is from morning to evening.)

復雲。還會也無(重說偈言)無孔鐵鎚(自領出去。可惜放過。便打)

He says again: Do you understand? (Saying the verse again.) The holeless iron hammer (Take it out yourself. A pity to let it pass. Strike.)

盲聾瘖啞杳絕機宜。盡爾見與不見聞與不聞說與不說。雪竇一時與爾掃卻了也。直得盲聾瘖啞見解。機宜計較。一時杳絕。總用不著。這箇向上事。可謂真盲真聾真啞。無機無宜。天上天下堪笑堪悲。雪竇一手擡一手搦。且道笑箇什麼悲箇什麼。堪笑是啞卻不啞。是聾卻不聾。堪悲明明不盲卻盲。明明不聾卻聾。離婁不辨正色。不能辨青黃赤白。正是瞎。離婁黃帝時人。百步外能見秋毫之末。其目甚明。黃帝遊於赤水沈珠。令離朱尋之不見。令吃詬尋之亦不得。後令象罔尋之方獲之。故云。象罔到時光燦爛。離婁行處浪滔天。這箇高處一著。直是離婁之目亦辨他正色不得。師曠豈識玄絲。周時絳州晉景公之子。師曠字子野(一雲。晉平公之樂太師也)善別五音六律。隔山聞蟻鬪。時晉與楚爭覇。師曠唯鼓琴。撥動風絃。知戰楚必無功。雖然如是。雪竇道。他尚未識玄絲在。不聾卻是聾底人。這箇高處玄音。直是師曠亦識不得。雪竇道。我亦不作離婁。亦不作師曠。爭如獨坐虛窓下。葉落花開自有時。若到此境界。雖然見似不見。聞似不聞。說似不說。飢即吃飯。困即打眠。任他葉落花開。葉落時是秋。花開時是春。各各自有時節。雪竇與爾一時掃蕩了也。又放一線道雲。還會也無。雪竇力盡神疲。只道得箇無孔鐵鎚。這一句急著眼看方見。若擬議又蹉過。師舉拂子云。還見麼。遂敲禪床一下雲。還聞麼。下禪床雲。還說得麼。

Blind, deaf, mute, utterly cut off from opportunity and fitness. Whatever your seeing and not seeing, hearing and not hearing, speaking and not speaking, Xuedou sweeps them all away for you at once, so that the views of blind, deaf and mute, and the calculations of opportunity and fitness, are all utterly cut off and none of it is of use. This matter of the upward turn may be called truly blind, truly deaf, truly mute, without opportunity and without fitness. In heaven above and heaven below, laughable and lamentable. Xuedou lifts with one hand and presses with the other. Tell me, what is there to laugh at and what to lament? What is laughable is that one who is mute is not mute and one who is deaf is not deaf; what is lamentable is that one who is clearly not blind is blind and one who is clearly not deaf is deaf. Li Lou cannot discern true colors; he cannot tell blue, yellow, red and white, which is precisely blindness. Li Lou was a man of the time of the Yellow Emperor who could see the tip of an autumn hair a hundred paces away; his eyes were very bright. The Yellow Emperor traveled to the Red River and lost a pearl, and had Li Zhu search for it, who did not see it, had Chi Gou search for it, who also could not find it, and later had Xiang Wang search for it and only then obtained it. So it is said: When Xiang Wang arrives, the light is brilliant; where Li Lou walks, the waves surge to heaven. This high-placed move is such that even Li Lou's eyes cannot discern its true colors. How could Shi Kuang know the dark strings? Shi Kuang was a musician in the Zhou period from Jiangzhou, said to be a son of Duke Jing of Jin (another account says he was the grand music master of Duke Ping of Jin), whose style was Ziye, skilled at distinguishing the five tones and six pitches, who could hear ants fighting across a mountain. At that time Jin and Chu contended for hegemony, and Shi Kuang merely played the zither, plucked the wind-strings, and knew that fighting Chu would surely be without success. Even so, Xuedou said: he still does not know the dark strings. One who is not deaf is yet the deaf one. This high-placed dark sound is such that even Shi Kuang cannot recognize it. Xuedou said: I will neither be Li Lou nor be Shi Kuang. How much better to sit alone beneath the empty window; leaves fall and flowers open, each in its own time. If one reaches this realm, though seeing seems like not seeing, hearing like not hearing, speaking like not speaking, when hungry one eats and when tired one sleeps, letting leaves fall and flowers open as they will. When leaves fall it is autumn, when flowers open it is spring, each with its own season. Xuedou sweeps everything away for you at once, and again lets down a line of road, saying: Do you understand? Xuedou, his strength spent and spirit weary, could only say "the holeless iron hammer." This line must be looked at with urgent eyes to be seen. If you hesitate and deliberate you miss it again. The master raised his whisk and said: Do you see it? Then he struck the Chan seat once and said: Do you hear it? He came down from the Chan seat and said: Can you say it?

垂示雲。通身是眼見不到。通身是耳聞不及。通身是口說不著。通身是心鑒不出。通身即且止。忽若無眼作麼生見。無耳作麼生聞。無口作麼生說。無心作麼生鑒。若向箇裡撥轉得一線道。便與古佛同參。參則且止。且道參箇什麼人。

Introduction. The whole body is eyes, yet cannot see it. The whole body is ears, yet cannot hear it. The whole body is a mouth, yet cannot speak it. The whole body is mind, yet cannot reflect it. Leave aside the whole body for now. Suppose there are no eyes, how does one see? No ears, how does one hear? No mouth, how does one speak? No mind, how does one reflect? If you can turn a line of road around within this, you study together with the ancient buddhas. Leave aside the studying for now. Tell me, whom do you study?

【八九】舉。雲巖問道吾。大悲菩薩。用許多手眼作什麼(當時好與本分草料。爾尋常走上走下作什麼。闍黎問作什麼)。吾雲。如人夜半背手摸枕子(何不用本分草料。一盲引眾盲)巖雲。我會也(將錯就錯。賺殺一船人。同坑無異土。未免傷鋒犯手)吾雲。汝作麼生會(何勞更問。也要問過。好與一拶)巖雲。遍身是手眼(有什麼交涉。鬼窟裡作活計。泥裡洗土塊)吾雲。道即太殺道。只道得八成(同坑無異土。奴見婢慇懃。癩兒牽伴)巖雲。師兄作麼生(取人處分爭得。也好與一拶)吾雲。通身是手眼(鰕跳不出鬥。換卻爾眼睛。移卻舌頭。還得十成也未。喚爹作爺)。

[Case 89] Cited: Yunyan asked Daowu, "What does the Great Compassion Bodhisattva do with so many hands and eyes?" (It would have been good to give him the fodder of the original portion then. What do you ordinarily run up and down for? What are you asking, teacher?) Wu said, "Like a person reaching behind him in the middle of the night to feel for the pillow." (Why not use the fodder of the original portion? One blind man leading the blind.) Yan said, "I understand!" (Going along with the mistake. Cheating a whole boatload. The same pit has no different earth. Inevitably he injures the blade and harms the hand.) Wu said, "How do you understand it?" (Why bother asking again? He wants to ask it through; good to press him.) Yan said, "The whole body is hands and eyes." (What connection is there? Making a living in a ghost cave. Washing a clod of earth in mud.) Wu said, "You said it very well, but you only said eighty percent." (The same pit has no different earth. The slave sees the maid and is attentive. Leprous child leading a companion.) Yan said, "Senior brother, how would you say it?" (How can you take instructions from someone? Also good to press him.) Wu said, "The entire body is hands and eyes." (A shrimp cannot jump out of the peck measure. Changing your eyes, shifting your tongue, would it even then reach a hundred percent? Calling your father uncle.)

雲巖與道吾同參藥山。四十年脇不著席。藥山出曹洞一宗。有三人法道盛行。雲巖下洞山。道吾下石霜船子下夾山。大悲菩薩有八萬四千母陀羅臂。大悲有許多手眼。諸人還有也無。百丈雲。一切語言文字。俱皆宛轉歸於自己。雲巖常隨道吾諮參決擇。一日問他道。大悲菩薩用許多手眼作什麼。當初好與他劈脊便棒。免見後有許多葛藤。道吾慈悲不能如此。卻與他說道理。意要教他便會。卻道如人夜半背手摸枕子。當深夜無燈光時。將手摸枕子。且道眼在什麼處。他便道我會也。吾雲汝作麼生會。巖雲遍身是手眼。吾雲。道即太殺道。只道得八成。巖雲。師兄又作麼生。吾雲。通身是手眼。且道遍身是底是。通身是底是。雖似爛泥卻脫灑。如今人多去作情解道。遍身底不是。通身底是。只管咬他古人言句。於古人言下死了。殊不知。古人意不在言句上。此皆是事不獲已而用之。如今下注腳。立格則道。若透得此公案。便作罷參會。以手摸渾身。摸燈籠露柱。盡作通身話會。若恁麼會。壞他古人不少。所以道。他參活句不參死句。須是絕情塵意想。淨裸裸赤灑灑地。方可見得大悲話。不見曹山問僧。應物現形如水中月時如何。僧雲。如驢覰井。山雲。道即殺道只道得八成。僧雲。和尚又作麼生。山雲。如井覷驢。便同此意也。爾若去語上見。總出道吾雲巖圈繢不得。雪竇作家。更不向句下死。直向頭上行。頌雲。

Yunyan and Daowu studied together with Yaoshan, and for forty years their ribs never touched the mat. Yaoshan produced the Caodong school, and the Dharma Way of three people flourished: Yunyan's line gave rise to Dongshan, Daowu's line gave rise to Shishuang, and Chuanzi's line gave rise to Jiashan. The Great Compassion Bodhisattva has eighty-four thousand dharani arms. The Great Compassion has so many hands and eyes; do you all have them or not? Baizhang said: All words and written language all turn back to oneself. Yunyan constantly followed Daowu, consulting and deciding. One day he asked him: What does the Great Compassion Bodhisattva do with so many hands and eyes? At the start it would have been good to give him a blow across the back, to avoid so many tangled vines afterward. Daowu, compassionate, could not do so, and instead explained the reason to him, meaning to make him understand at once, saying: Like a person reaching behind him in the middle of the night to feel for the pillow. In deep night without lamplight, reaching with the hand for the pillow: tell me, where are the eyes? He said at once: I understand. Wu said: How do you understand it? Yan said: The whole body is hands and eyes. Wu said: You said it very well, but only eighty percent. Yan said: And how would senior brother say it? Wu said: The entire body is hands and eyes. Tell me, which is right, "the whole body" or "the entire body"? Although it seems like rotten mud, it is free and clear. People nowadays mostly go to make emotional explanations, saying "the whole body" is wrong and "the entire body" is right, only biting into the ancients' phrases and dying under the ancients' words. They do not know that the ancients' meaning was not in the phrases. All of these were used only because there was no alternative. Now putting down a footnote and setting a standard says: If you penetrate this case, you can end your study; feeling the whole body with the hand, feeling the lantern and pillar, all taken as talk about the entire body. If you understand it this way, you spoil the ancients considerably. So it is said: He studies the living phrase and does not study the dead phrase. One must cut off emotional dust and thoughts, naked and bare, open and clear, only then can one see the Great Compassion saying. Haven't you seen Caoshan asking a monk: When responding to things and manifesting form like the moon in water, what then? The monk said: Like a donkey looking into a well. Shan said: You said it very well but only eighty percent. The monk said: And what would the Reverend say? Shan said: Like a well looking at a donkey. It is the same meaning. If you go to see it in the words, you can never get out of Daowu and Yunyan's snare. Xuedou, a master, does not die under the phrases but goes straight on above the head, and sang:

遍身是(四肢八節。未是衲僧極則處)通身是(頂門上有半邊。猶在窠窟裡。瞎)拈來猶較十萬裡(放過則不可。何止十萬裡)

The whole body is (Four limbs and eight joints. It is not yet the monk's ultimate point.) The entire body is (Half on the crown of the head, still in the nest and burrow. Blind.) Taking it up, it is still a hundred thousand li off (Not acceptable to let it pass. Why only a hundred thousand li?)

展翅鵬騰六合雲(些子境界。將謂奇特。點)

Spreading wings, the roc soars through clouds of the six directions (A little realm. You think it's special. Dot.)

搏風鼓蕩四溟水(些子塵埃。將謂天下人不奈爾何。過)

Beating the wind and stirring up the waters of the four seas (A bit of dust. You think no one in the world can do anything to you. Past.)

是何埃壒兮忽生(重為禪人下注腳。斬拈卻著那裡)那箇毫釐兮未止(別別。吹散了也。截)

What is this dust that suddenly arises? (Giving a further footnote for the Chan person. Where is the cutting and picking set down?) What is that hair's breadth that has not stopped? (Different, different. Blown away. Cut.)

君不見(又恁麼去)網珠垂範影重重(大小大雪竇作這箇去就。可惜許。依舊打葛藤)

Haven't you seen (Going on like this again) the net of pearls hanging as a model, reflection upon reflection (Great and small Xuedou takes this stance. A pity. Still tangling vines.)

棒頭手眼從何起(咄。賊過後張弓。放爾不得。盡大地人無出氣處。放得又須吃棒。又打咄雲。且道山僧底是雪竇底是)

The hands and eyes at the tip of the staff, from where do they arise? (Ha. Drawing the bow after the thief has passed. I cannot let you go. In the whole earth there is nowhere to breathe. Letting go must still be met with a blow. He strikes again and says Ha: Tell me, is this mountain monk's right or is Xuedou's right?)

咄(三喝四喝後作麼生)𡏖(於蓋切。塵也通作堨)

Ha! (What after three shouts and four shouts?) Ai (the character means dust; also written with another form)

遍身是通身是。若道背手摸枕子底便是。以手摸身底便是。若作恁麼見解。盡向鬼窟裡作活計。畢竟遍身通身都不是。若要以情識去見他大悲話。直是猶較十萬裡。雪竇弄得一句活道。拈來猶較十萬裡。後句頌雲巖道吾奇特處雲。展翅鵬騰六合雲。搏風鼓蕩四溟水。大鵬吞龍以翼搏風鼓浪。其水開三千里。遂取龍吞之。雪竇道。爾若大鵬能搏風鼓浪。也太殺雄壯。若以大悲千手眼觀之。只是些子塵埃忽生相似。又似一毫釐風吹未止相似。雪竇道。爾若以手摸身用作手眼堪作何用。於是大悲話上。直是未在。所以道。是何埃壒兮忽生。那箇毫釐兮未止。雪竇自謂作家。一時拂跡了也。爭奈後面依舊漏逗說箇諭子。依前只在圈繢裡。君不見。網珠垂範影重重。雪竇引帝網明珠。以用垂範。手眼且道落在什麼處。華嚴宗中。立四法界。一理法界。明一味平等故。二事法界。明全理成事故。三理事無礙法界。明理事相融大小無礙故。四事事無礙法界。明一事遍入一切事。一切事遍攝一切事。同時交參無礙故。所以道。一塵才舉大地全收。一一塵含無邊法界。一塵既爾諸塵亦然。網珠者。乃天帝釋善法堂前。以摩尼珠為網。凡一珠中映現百千珠。而百千珠俱現一珠中。交映重重。主伴無盡。此用明事事無礙法界也。昔賢首國師。立為鏡燈諭。圓列十鏡。中設一燈。若看東鏡。則九鏡鏡燈歷然齊現。若看南鏡則鏡鏡如然。所以世尊初成正覺。不離菩提道場。而遍昇忉利諸天。乃至於一切處。七處九會。說華嚴經。雪竇以帝網珠。垂示事事無礙法界。然六相義甚明白。即總即別。即同即異。即成即壞。舉一相則六相俱該。但為眾生日用而不知。雪竇拈帝網明珠。垂範況此大悲話。直是如此。爾若善能向此珠網中。明得拄杖子。神通妙用。出入無礙。方可見得手眼。所以雪竇雲。棒頭手眼從何起。教爾棒頭取證喝下承當。

The whole body is, the entire body is. If you say that reaching behind to feel the pillow is it, or feeling the body with the hand is it, and take such a view, you are all making a living in a ghost cave. After all, neither "the whole body" nor "the entire body" is it. If you want to see the Great Compassion saying through emotional consciousness, you are still a hundred thousand li off. Xuedou plays out one living phrase: Taking it up, it is still a hundred thousand li off. In the later lines he sings of the remarkable place of Yunyan and Daowu: Spreading wings, the roc soars through clouds of the six directions; beating the wind and stirring up the waters of the four seas. The great roc swallows dragons, beating the wind with its wings to raise waves; the water parts for three thousand li, and it takes the dragon and swallows it. Xuedou says: If you, as a roc, can beat the wind and stir up waves, that is too imposing. If one views it with the thousand hands and eyes of the Great Compassion, it is just a bit of dust suddenly arisen, or like a hair's breadth of wind blown and not stopped. Xuedou says: If you use feeling the body with the hand as the hands and eyes, what use can they be? So in the Great Compassion saying, it is still not there. So he says: What is this dust that suddenly arises? What is that hair's breadth that has not stopped? Xuedou thinks of himself as a master and wipes away traces at once, but alas, afterward he still leaks out with a metaphor, and is still within the snare as before. Haven't you seen it: the net of pearls hanging as a model, reflection upon reflection. Xuedou cites the bright pearls of Indra's net, using them to hang a model. Tell me, where do the hands and eyes land? In the Huayan school, four dharma realms are established. First, the realm of principle, making clear one flavor and equality. Second, the realm of events, making clear that the whole of principle becomes events. Third, the realm of unobstructed principle and events, making clear that principle and events interpenetrate and large and small are unobstructed. Fourth, the realm of unobstructed events and events, making clear that one event enters all events everywhere, and all events embrace all events everywhere, simultaneously interpenetrating without obstruction. So it is said: As soon as one dust mote is raised, the whole earth is gathered in; each dust mote contains the boundless Dharma realm; since one dust mote is so, all dust motes are so. The net of pearls is the net made of mani pearls before the Good Dharma Hall of Indra, Lord of the Devas. In each single pearl are reflected hundreds of thousands of pearls, and the hundreds of thousands of pearls are all reflected in a single pearl, reflecting one another layer upon layer, with host and companions inexhaustible. This is used to illustrate the realm of unobstructed events and events. In former times National Master Xianshou set it up as a metaphor of mirrors and a lamp: ten mirrors are arranged in a circle with one lamp in the center. If one looks at the east mirror, the nine mirrors and the mirror lamp all appear distinctly together. If one looks at the south mirror, each mirror is likewise so. So when the World-Honored One first attained right awakening, without leaving the seat of bodhi he ascended all the heavens of the Trayastrimsa and on to all places, preaching the Avatamsaka Sutra in seven places and nine assemblies. Xuedou uses Indra's net of pearls to show the realm of unobstructed events and events. The meaning of the six characteristics is quite clear: general and particular, same and different, forming and breaking. Raise one characteristic and all six are included. It is just that sentient beings use it daily and do not know. Xuedou takes up Indra's net of bright pearls and hangs a model to compare this Great Compassion saying, and it is truly like this. If you can well within this net of pearls understand the staff, the spiritual powers and wondrous functions, entering and leaving without obstruction, then you can see the hands and eyes. So Xuedou says: The hands and eyes at the tip of the staff, from where do they arise? He tells you to verify it at the tip of the staff and accept it under the shout.

只如德山入門便棒。且道手眼在什麼處。臨濟入門便喝。且道手眼在什麼處。且道雪竇末後。為什麼更著箇咄字參。

(Yuanwu continues:) Take Deshan, who struck as soon as someone entered the door: tell me, where are the hands and eyes? Linji, who shouted as soon as someone entered the door: tell me, where are the hands and eyes? Tell me, why does Xuedou at the end add the word "Ha!" to investigate?

垂示雲。聲前一句千聖不傳。面前一絲長時無間。淨裸裸赤灑灑。頭鬔鬆耳卓朔。且道作麼生。試舉看。

Introduction. The one phrase before sound is not transmitted by a thousand sages. The one thread before the face is unbroken for a long time. Naked and bare, open and clear, hair loose and ears sharp. Tell me, what is it like? Try bringing it up.

【九〇】舉。僧問智門。如何是般若體(通身無影象。坐斷天下人舌頭。用體作什麼)門雲。蚌含明月(光吞萬象。即且止。棒頭正眼事如何。曲不藏直。雪上加霜又一重)僧雲。如何是般若用(倒退三千里。要用作什麼)門雲。兔子懷胎(嶮。苦瓠連根苦。甜瓜徹帶甜。向光影中作活計。不出智門窠窟。若有箇出來。且道是般若體是般若用。且要土上加泥)。

[Case 90] Cited: A monk asked Zhimen, "What is the body of prajna?" (The whole body has no shadow or image. Sit out the tongues of the world. What use is body?) Men said, "The clam holds the bright moon." (Its light swallows the myriad forms. Leave aside that for now. What about the true eye at the tip of the staff? A crooked tune hides not the straight; frost on snow, one more layer.) The monk said, "What is the function of prajna?" (Retreat three thousand li. What do you want to use it for?) Men said, "The rabbit is pregnant." (Dangerous. A bitter gourd is bitter to the root; a sweet melon is sweet to the stem. The original has "dai" here, which should be "di" (stem). Making a living in light and shadow, not leaving Zhimen's nest and burrow. If there were one who came out, tell me, is it the body of prajna or the function of prajna? And moreover, adding mud on earth.)

智門道。蚌含明月兔子。懷胎。都用中秋意。雖然如此。古人意卻不在蚌兔上。他是雲門會下尊宿。一句語須具三句。所謂函蓋乾坤句。截斷眾流句。隨波逐浪句。亦不消安排。自然恰好。便去嶮處。答這僧話。略露些子鋒鋩。不妨奇特。雖然恁麼。他古人終不去弄光影。只與爾指些路頭教人見。這僧問。如何是般若體。智門雲。蚌含明月。漢江出蚌。蚌中有明珠。到中秋月出。蚌於水面浮。開口含月光。感而產珠。合浦珠是也。若中秋有月則珠多。無月則珠少。如何是般若用。門雲。兔子懷胎。此意亦無異。兔屬陰。中秋月生。開口吞其光。便乃懷胎。口中產兒。亦是有月則多。無月則少。他古人答處。無許多事。他只借其意。而答般若光也。雖然恁麼。他意不在言句上。自是後人。去言句上作活計。不見盤山道。心月孤圓光吞萬象。光非照境境亦非存。光境俱亡復是何物。如今人但瞠眼喚作光。只去情上生解。空裡釘橛。古人道。汝等諸人。六根門頭晝夜放大光明。照破山河大地。不只止眼根放光。鼻舌身意亦皆放光也。到這裡直須打疊六根下無一星事。淨裸裸赤灑灑地。方見此話落處。雪竇正恁麼頌出。

Zhimen said: 'The clam holds the bright moon, the hare conceives a child'; both use the idea of the Mid-Autumn moon. Even so, the ancients' meaning does not lie in clams and hares. He was an elder in Yunmen's assembly, whose every phrase had to contain three phrases: what is called the phrase that covers heaven and earth, the phrase that cuts off all streams, and the phrase that follows the waves and chases the billows; there is no need to arrange it, it is naturally just right. Going straight to the dangerous place, he answered this monk's question and revealed a little of his edge; it is quite extraordinary. Even so, the ancients never played with light and shadow; they only pointed out some road for you so that you could see. This monk asked: 'What is the substance of prajna?' Zhimen said: 'The clam holds the bright moon.' In the Han River a clam emerges, and inside the clam there is a bright pearl. When the Mid-Autumn moon rises, the clam floats to the surface of the water, opens its mouth and holds the moonlight, and through this stimulus produces a pearl; these are the Hepu pearls. If there is a moon at Mid-Autumn, the pearls are many; if there is no moon, the pearls are few. 'What is the function of prajna?' Zhimen said: 'The hare conceives a child.' The idea is no different. The hare belongs to yin, and when the Mid-Autumn moon is born, it opens its mouth and swallows its light and then conceives, giving birth through its mouth; likewise when there is a moon the young are many, and when there is no moon they are few. In the ancients' answer there is not so much business; he merely borrowed the idea to answer about the light of prajna. Even so, his meaning is not in the words and phrases; it is only later people who make a living on words and phrases. Have you not seen Panshan's words: 'The mind-moon is solitary and full; its light swallows the ten thousand phenomena. Light does not illuminate objects, and objects do not exist; when both light and objects are forgotten, what is it?' People now only glare and call it light, and give rise to understanding on feeling, driving a peg into empty air. The men of old said: 'At the gates of your six senses, day and night, great light is emitted, shining through mountains, rivers and the great earth. Not only does the eye-sense emit light; nose, tongue, body and mind also all emit light.' Arriving here, you must pack up the six senses with not a speck of business, bare and open, and then you will see where this saying lands. Xuedou brings out his verse precisely in this way:

一片虛凝絕謂情(擬心即差動念即隔。佛眼也覰不見)人天從此見空生(須菩提好與三十棒。用這老漢作什麼。設使須菩提也倒退三千里)

A stretch of emptiness, congealed, beyond all saying and feeling. (To think is already off, to stir a thought is to be separated; even the Buddha's eye cannot see it.) From this humans and gods see Subhuti. (Subhuti should be given thirty blows; what use is this old man? Even if Subhuti too retreated three thousand li.)

蚌含玄兔深深意(也須是當人始得。有什麼意。何須更用深深意)

The clam holds the dark hare, a deep meaning. (It must be you yourself for it to do; what meaning is there? Why further use a deep meaning?)

曾與禪家作戰爭(干戈已息天下太平。還會麼。打雲。闍黎吃得多少)

He once waged war with the Chan school. (The shields and spears have ceased, the world is at peace. Do you understand? He strikes: how much have you eaten, teacher?)

一片虛凝絕謂情。雪竇一句便頌得好。自然見得古人意。六根湛然。是箇什麼。只這一片虛明凝寂。不消去天上討。也不必向別人求。自然常光現前。是處壁立千仞。謂情即是絕言謂情塵也。法眼圓成實性頌雲。理極忘情謂。如何得諭齊。到頭霜夜月。任運落前溪。果熟兼猿重。山遙似路迷。舉頭殘照在。元是住居西。所以道。心是根法是塵。兩種猶如鏡上痕。塵垢盡時光始現。心法雙忘性即真。又道三間茅屋從來住。一道神光萬境閑。莫把是非來辨我。浮生穿鑿不相關。只此頌亦見一片虛凝絕謂情也。人天從此見空生。不見須菩提巖中宴坐。諸天雨花讚歎。尊者雲。空中雨花讚歎。復是何人。天雲。我是梵天。尊者雲。汝云何讚歎。天雲。我重尊者善說般若波羅蜜多。尊者雲。我於般若未甞說一字。汝云何讚歎。天雲。尊者無說。我乃無聞。無說無聞是真般若。又復動地雨花。看他須菩提善說般若。且不說體用。若於此見得。便可見智門道蚌含明月兔子懷胎。古人意雖不在言句上。爭奈答處有深深之旨。惹得雪竇道蚌含玄兔深深意。到這裡曾與禪家作戰爭。天下禪和子。鬧浩浩地商量。未甞有一人夢見在。若要與智門雪竇同參。也須是自著眼始得。

'A stretch of emptiness, congealed, beyond all saying and feeling.' Xuedou's one line makes a fine verse. You naturally see the ancients' meaning. The six senses are clear and still; what is that? Just this stretch of empty brightness and congealed stillness. No need to look for it in the sky, and no need to ask others; the constant light naturally appears before you, and everywhere stands like a wall a thousand fathoms high. 'Saying and feeling' means beyond the words that name feelings and dust. Fayan's verse on the perfected true nature says: 'When principle reaches its utmost, feeling and speech are forgotten; how can one find an analogy? In the end, the moon of a frosty night falls as it pleases into the stream before. The fruit ripens and the monkey is heavy; the mountains are far and the road seems lost; lift your head and the last glow remains, and it turns out you live in the west.' So it is said: 'Mind is the root, dharma is dust; the two are like marks on a mirror. When the dust and dirt are gone, the light begins to appear; when mind and dharma are both forgotten, nature is true.' And: 'A three-room thatched house where I have always lived; one beam of spirit-light, ten thousand realms at leisure; do not bring right and wrong to judge me; the floating life's boring through has no connection.' This verse too shows 'a stretch of emptiness, congealed, beyond all saying and feeling.' 'From this humans and gods see Subhuti': have you not seen that when Subhuti was sitting in meditation in a cave, the gods rained flowers and praised him? The Venerable said: 'Who is it that rains flowers from the sky and praises?' The god said: 'I am Brahma Heaven.' The Venerable said: 'Why do you praise?' The god said: 'I honor the Venerable for being good at expounding prajnaparamita.' The Venerable said: 'In regard to prajna I have never spoken a single word; why do you praise?' The god said: 'The Venerable has no speaking, and I have no hearing; no speaking and no hearing is true prajna.' Then again the earth shook and flowers rained. Look at how Subhuti is good at expounding prajna and yet does not speak of substance and function. If you can see this here, you can see Zhimen's 'The clam holds the bright moon, the hare conceives a child.' Though the ancients' meaning is not in words and phrases, their answer has a deep purport, which provoked Xuedou to say 'The clam holds the dark hare, a deep meaning.' 'He once waged war with the Chan school': Chan followers of the world discuss it noisily and none has ever dreamed of it. If you want to study together with Zhimen and Xuedou, you must set your own eyes.

垂示雲。超情離見。去縛解粘。提起向上宗乘。扶竪正法眼藏。也須十方齊應八面玲瓏。直到恁麼田地。且道還有同得同證同死同生底麼。試舉看。

Introduction: Transcending feelings and leaving views behind, removing bonds and unsticking attachments, raising the upward school and setting up the Treasury of the True Dharma Eye, one must also respond in all ten directions and be brilliant on all eight sides. Having reached such a ground, tell me, is there anyone who attains the same, realizes the same, dies the same and lives the same? Try citing it.

【九一】舉。鹽官一日喚侍者。與我將犀牛扇子來(打葛藤不少。何似這箇好箇消息)侍者雲。扇子破也(可惜許。好箇消息。道什麼)官雲。扇子既破。還我犀牛兒來(漏逗不少。幽州猶自可。最苦是新羅。和尚用犀牛兒作什麼)侍者無對(果然是箇無孔鐵鎚。可惜許)投子云。不辭將出。恐頭角不全(似則似。爭奈兩頭三面。也是說道理)雪竇拈雲。我要不全底頭角(堪作何用。將錯就錯)石霜雲。若還和尚即無也(道什麼。撞著鼻孔)雪竇拈雲。犀牛兒猶在(嶮。洎乎錯認。收頭去)資福畫一圓相。於中書一牛字(草藁不勞拈出。弄影漢)雪竇拈雲。適來為什麼不將出(金鍮不辨。也是草裡漢)保福雲。和尚年尊。別請人好(僻地裡罵官人。辭辛道苦作什麼)雪竇拈雲。可惜勞而無功(兼身在內。也好與三十棒。灼然)。

[Case 91] Cited: One day Yanguan called his attendant: 'Bring me the rhinoceros-horn fan.' (Making no few entanglements; how is it better than this fine news?) The attendant said, 'The fan is broken.' (A pity; fine news; what did he say?) Guan said, 'If the fan is broken, give me back the rhinoceros.' (No small leak; Youzhou is still tolerable, but Silla is the most bitter. What does the master want the rhinoceros for?) The attendant had no reply. (Indeed an iron hammer without a hole; a pity.) Touzi said, 'I do not refuse to bring it out, but I fear the horns are not whole.' (It resembles it, but he is two-faced and three-faced; he too is explaining principle.) Xuedou commented: 'I want the horns that are not whole.' (What is the use? Taking the mistake as it is.) Shishuang said, 'If I give it back to the master, there is none.' (What did he say? Bumping into the nose.) Xuedou commented: 'The rhinoceros is still there.' (Dangerous; to the point of mistaking it, retreat.) Zifu drew a circle and wrote the character for ox in the middle. (No need to pick out the draft; a fellow playing with shadows.) Xuedou commented: 'Why did he not bring it out just now?' (Cannot tell gold from brass; also a fellow in the grass.) Baofu said, 'The master is aged; it is better to invite someone else.' (Scolding an official in a remote place; why complain of hardships?) Xuedou commented: 'A pity, toil without achievement.' (Including yourself; he should also be given thirty blows. Right.)

鹽官一日喚侍者。與我將犀牛扇子來。此事雖不在言句上。且要驗人平生意氣作略。又須得如此藉言而顯。於臘月三十日著得力。作得主。萬境摐然。覩之不動。可謂無功之功。無力之力。鹽官廼齊安禪師。古時以犀牛角為扇。時鹽官豈不知犀牛扇子破。故問侍者。侍者雲。扇子破也。看他古人。十二時中常在裡許撞著磕著。鹽官雲。扇子既破。還我犀牛兒來。且道他要犀牛兒作什麼。也只要驗人知得落處也無。投子云。不辭將出。恐頭角不全。雪竇雲。我要不全底頭角。亦向句下便投機。石霜雲。若還和尚即無也。雪竇雲。犀牛兒猶在。資福畫一圓相。於中書一牛字。為他承嗣仰山。平生愛以境致接人明此事。雪竇雲。適來為什麼不將出。又穿他鼻孔了也。保福雲。和尚年尊。別請人好。此語道得穩當。前三則語卻易見。此一句語有遠意。雪竇亦打。破了也。山僧舊日在慶藏主處理會。道。和尚年尊老耄。得頭忘尾。適來索扇子。如今索犀牛兒。難為執侍。故云。別請人好。雪竇雲。可惜勞而無功。此皆是下語格式。古人見徹此事。各各雖不同。道得出來。百發百中。須有出身之路。句句不失血脈。如今人問著。只管作道理計較。所以十二時中。要人咬嚼教滴水滴凍。求箇證悟處。看他雪竇頌一串雲。摐(七恭切撞也)。

One day Yanguan called his attendant: 'Bring me the rhinoceros-horn fan.' Although this matter is not in words and phrases, one still wants to test a person's lifelong spirit and manner; and one must rely on words in this way to show it. When one has to use strength on the thirtieth day of the twelfth month and be master, though the ten thousand realms clash, one sees them without being moved; this may be called achievement without achieving, strength without strength. Yanguan was Chan Master Qi'an. In ancient times fans were made of rhinoceros horn. Did Yanguan not know that the rhinoceros-horn fan was broken? He asked the attendant on purpose. The attendant said: 'The fan is broken.' Look at the men of old: all through the twelve periods of the day they were always bumping and knocking into this. Yanguan said: 'If the fan is broken, give me back the rhinoceros.' Tell me, what did he want the rhinoceros for? He only wanted to test whether people knew where it lands. Touzi said: 'I do not refuse to bring it out, but I fear the horns are not whole.' Xuedou said: 'I want the horns that are not whole.' He too fits the occasion at once, within the words. Shishuang said: 'If I give it back to the master, there is none.' Xuedou said: 'The rhinoceros is still there.' Zifu drew a circle and wrote the character for ox in the middle, because he was the heir of Yangshan and all his life liked to receive people with scenes and settings in order to illuminate this matter. Xuedou said: 'Why did he not bring it out just now?' That pierces his nose again. Baofu said: 'The master is aged; it is better to invite someone else.' This line is steady and fitting. The first three sayings are easy to see; this one has far-reaching meaning, and Xuedou also strikes it: 'broken.' This mountain monk used to understand it with Registrar Qing: the master is aged and doddering, getting the head and losing the tail; just now he asked for a fan and now he asks for a rhinoceros; it is hard to serve him, so he said, 'It is better to invite someone else.' Xuedou said: 'A pity, toil without achievement.' These are all patterns of giving a comment. The men of old saw through this matter; though each differs, what they say comes out hitting a hundred shots out of a hundred, and there must be a way to get out, no phrase losing the bloodline. People today, when asked, only make calculations of principle, so in the twelve periods of the day they want people to chew it until it drips water and freezes, seeking a place of verification and awakening. Look at Xuedou's string of verse: Chuang (pronounced with the qi-gong cut, meaning to strike).

犀牛扇子用多時(遇夏則涼遇冬則暖。人人具足。為甚不知。阿誰不曾用)

The rhinoceros-horn fan has been used for a long time. (In summer it cools, in winter it warms; everyone has it complete; why do they not know it? Who has never used it?)

問著元來總不知(知則知。會則不會。莫瞞人好。也怪別人不得)無限清風與頭角(在什麼處。不向自己上會。向什麼處會。天上天下。頭角重生。是什麼。無風起浪)

Asked, it turns out they all do not know. (Knowing is knowing, understanding is not understanding; do not deceive people; one cannot blame others.) Limitless clear wind and horns. (Where are they? If you do not understand within yourself, where will you understand? In heaven and on earth, the horns are born again; what is it? Waves from no wind.)

盡同雲雨去難追(蒼天蒼天。也是失錢遭罪)。

All go with clouds and rain, hard to chase. (Blue Heaven, Blue Heaven! Losing money and suffering punishment too.)

雪竇復雲。若要清風再復。頭角重生(人人有箇犀牛扇子。十二時中全得他力。因什麼問著總不知。還道得麼)請禪客各下一轉語(鹽官猶在。三轉了也)問雲。扇子既破。還我犀牛兒來(也有一箇半箇。咄。也好推倒禪床)時有僧出雲。大眾參堂去(賊過後張弓。被奪卻槍。前不搆村。後不迭店)雪竇喝雲。拋鉤釣鯤鯨。釣得箇蝦䗫。便下座(招得他恁麼地。賊過後張弓。佛果自徵此語云。又直問爾諸人。這僧道。大眾參堂去。是會不會。若是不會。爭解恁麼道。若道會時。雪竇又道。拋鉤釣鯤鯨。只釣得箇蝦䗫。便下座。且道。誵訛在什麼處。試請參詳看)。

Xuedou further said: 'If you want the clear wind to return and the horns to be born again (everyone has a rhinoceros-horn fan, and in all twelve periods of the day gets its full use; why, asked, do they all not know? Can you say?), I ask the Chan guests each to give a turning word.' (Yanguan is still here; that is three turnings.) He asked: 'If the fan is broken, give me back the rhinoceros.' (There are one or half a person; chi; it would also be fine to topple the Chan seat.) Then a monk came out and said: 'Everyone, go to the hall!' (A thief, after he has gone, draws the bow; his spear is taken; ahead there is no village, behind there is no inn.) Xuedou shouted and said: 'Casting a hook to catch whales and sea monsters, I caught a toad.' He then came down from his seat. (Bringing him to such a state; a thief, after he has gone, draws the bow. Foguo himself questions this saying and directly asks all of you: this monk said 'Everyone, go to the hall'; did he understand or not? If he did not understand, how could he speak like this? If you say he understood, Xuedou also says 'Casting a hook to catch whales and sea monsters, only caught a toad,' and came down from his seat. Tell me, where is the confusion? Please examine it.)

犀牛扇子用多時。問著元來總不知。人人有箇犀牛扇子。十二時中。全得他力。為什麼問著總不知去著。侍者投子。乃至保福。亦總不知。且道雪竇還知麼。不見無著訪文殊。吃茶次。文殊舉起玻璃盞子云。南方還有這箇麼。著雲。無殊雲。尋常用什麼吃茶。著無語。若知得這箇公案落處。便知得犀牛扇子有無限清風。亦見犀牛頭角崢嶸。四箇老漢恁麼道。如朝雲暮雨一去難追。雪竇復雲。若要清風再復頭角重生。請禪客各下一轉語。問雲。扇子既破。還我犀牛兒來。時有一禪客出雲。大眾參堂去。這僧奪得主家權柄。道得也殺道。只道得八成。若要十成。便與掀倒禪床。爾且道。這僧會犀牛兒不會。若不會卻解恁麼道。若會雪竇因何不肯伊。為什麼道。拋鉤釣鯤鯨。只釣得箇蝦䗫。且道畢竟作麼生。諸人無事。試拈掇看。

'The rhinoceros-horn fan has been used for a long time; asked, it turns out they all do not know.' Everyone has a rhinoceros-horn fan, and in all twelve periods of the day gets its full use; why, asked, do they all not know? The attendant, Touzi, and even Baofu all did not know either. Tell me, does Xuedou know? Have you not seen Wuzhuo visit Manjusri? While they were drinking tea, Manjusri held up a glass cup and said: 'In the south, is there this?' Zhuo said: 'No.' Manjusri said: 'What do they usually use to drink tea?' Zhuo had no words. If you know where this koan lands, you will know that the rhinoceros-horn fan has limitless clear wind, and will also see the rhinoceros's horns towering high. The four old men spoke like this, like morning clouds and evening rain, once gone, hard to chase. Xuedou further said: 'If you want the clear wind to return and the horns to be born again, I ask the Chan guests each to give a turning word. He asked: if the fan is broken, give me back the rhinoceros.' Then a Chan guest came out and said: 'Everyone, go to the hall!' This monk seized the master's authority and spoke with killing words, but only got eight tenths; if you want ten tenths, you must topple the Chan seat. Tell me, did this monk understand the rhinoceros or not? If he did not understand, how could he speak like this? If he did, why did Xuedou not approve of him? Why say 'Casting a hook to catch whales and sea monsters, I only caught a toad'? Tell me, what is it after all? All of you, with nothing to do, try picking it up.

垂示雲。動絃別曲。千載難逢。見兔放鷹。一時取俊。總一切語言為一句。攝大千沙界為一塵。同死同生。七穿八穴。還有證據者麼。試舉看。

Introduction: Plucking the string to change the tune, hard to meet in a thousand years. Seeing the hare and releasing the hawk, taking the best at once. Gathering all speech into one phrase, holding the great-thousand worlds of sand in one mote of dust; same death and same life, going through seven and piercing eight; is there anyone with evidence? Try citing it.

【九二】舉。世尊一日陞座(賓主俱失。不是一回漏逗)文殊白槌雲。諦觀法王法。法王法如是(一子親得)世尊便下座(愁人莫向愁人說。說向愁人愁殺人。打鼓弄琵琶。相逢兩會家)。

[Case 92] Cited: One day the World-Honored One ascended the seat. (Host and guest are both lost; not one leak only.) Manjusri struck the gavel and said, 'Look carefully at the King of Dharma's Dharma; the King of Dharma's Dharma is thus.' (One son personally obtained it.) The World-Honored One then came down from the seat. (Do not tell a sorrowful person your sorrow; if you tell it to a sorrowful person, it kills him with sorrow; beating the drum and playing the lute, two experts meet.)

世尊未拈花已前。早有這箇消息。始從鹿野苑。終至拔提河。幾曾用著金剛王寶劍。當時眾中。若有衲僧氣息底漢。綽得去。免得他末後拈花。一場狼藉。世尊良久間。被文殊一拶。便下座。那時也有這箇消息。釋迦掩室。淨名杜口。皆似此這箇。則已說了也。如肅宗問忠國師。造無縫塔話。又如外道問佛。不問有言。不問無言之語。看他向上人行履。幾曾入鬼窟裡作活計。有者道。意在默然處。有者道。在良久處。有言明無言底事。無言明有言底事。永嘉道。默時說說時默。總恁麼會。三生六十劫。也未夢見在。爾若便直下承當得去。更不見有凡有聖。是法平等無有高下。日日與三世諸佛。把手共行。後面看雪竇自然見得頌出。

Before the World-Honored One had even picked up the flower, this news was already there. From the beginning at the Deer Park to the end at the Bati River, when had he ever used the Vajra King's precious sword? If there had been a man in that assembly with the breath of a monk, he could have taken it and spared him the mess of the flower-picking at the end. After the World-Honored One's long silence, Manjusri pressed him once, and he came down from his seat. At that time too there was this news. Shakyamuni closing the room and Vimalakirti sealing his mouth are both like this; it has already been said. For example, Suzong asking National Teacher Zhong and the matter of building a seamless tower, or the outsider asking the Buddha, 'I do not ask about words, I do not ask about no words.' Look at the conduct of those who have gone beyond; when did they ever go into a ghost cave to make a living? Some say the meaning is in silence; some say it is in the long silence; some say words explain the matter of no words, and no words explain the matter of words. Yongjia said: 'Silent when speaking, speaking when silent.' If you understand it all this way, you will not have dreamed of it in three lives and sixty kalpas. If you can accept it straight on and see no more ordinary or sage, all dharmas equal with no high or low, daily you walk hand in hand with the Buddhas of the three times. Further on, look at how Xuedou naturally sees it and brings out his verse.

列聖叢中作者知(莫謗釋迦老子好。還他臨濟德山。千箇萬箇中難得一箇半箇)

Among the assembled sages, the adept knows. (Do not slander old man Shakyamuni; give it back to Linji and Deshan; among thousands and tens of thousands it is hard to find one or half.)

法王法令不如斯(隨他走底。如麻似粟。三頭兩面。灼然能有幾人到這裡)

The King of Dharma's Dharma command is not like this. (Those who run after him are like hemp and millet; three-headed and two-faced; truly, how many arrive here?)

會中若有仙陀客(就中難得伶俐人。文殊不是作家。闍黎定不是)何必文殊下一槌(更下一槌。又何妨。第二第三槌總不要。當機一句作麼生道。嶮)。

If there had been a Saindhava guest in the assembly, (among them it is hard to find a clever one; Manjusri is not an adept; you, teacher, certainly are not) why must Manjusri strike the gavel? (Strike once more, what harm? The second and third strikes are not wanted at all; how do you say the phrase at the moment? Dangerous.)

列聖叢中作者知。靈山八萬大眾。皆是列聖。文殊普賢。乃至彌勒。主伴同會。須是巧中之巧。奇中之奇。方知他落處。雪竇意謂。列聖叢中。無一箇人知有。若有箇作家者。方知不恁麼。何故文殊白槌雲。諦觀法王法。法王法如是。雪竇道。法王法令不如斯。何故如此。當時會中。若有箇漢。頂門具眼。肘後有符。向世尊未陞座已前。覻得破。更何必文殊白槌。涅槃經云。仙陀婆一名四實。一者鹽。二者水。三者器。四者馬。有一智臣。善會四義。王若欲灑洗。要仙陀婆。臣即奉水。食索奉鹽。食訖奉器飲漿。欲出奉馬。隨意應用無差。灼然須是箇伶俐漢始得。只如僧問香嚴。如何是王索仙陀婆。嚴雲。過這邊來。僧過嚴雲。鈍置殺人。又問趙州。如何是王索仙陀婆。州下禪床。曲躬叉手。當時若有箇仙陀婆。向世尊未陞座已前透去。猶較些子。世尊更陞座。便下去。已是不著便了也。那堪文殊更白槌。不妨鈍置他世尊一上提唱。且作麼生是鈍置處。

'Among the assembled sages, the adept knows.' The eighty thousand people at Vulture Peak were all assembled sages: Manjusri, Samantabhadra, even Maitreya, host and companions meeting together; one must be the most skillful of the skillful and the most extraordinary of the extraordinary to know where it lands. Xuedou means that among the assembled sages there is not one who knows. If there is an adept, he knows it is not so. Why did Manjusri strike the gavel and say, 'Look carefully at the King of Dharma's Dharma; the King of Dharma's Dharma is thus,' while Xuedou says, 'The King of Dharma's Dharma command is not like this'? Why is it so? At that time in the assembly, if there had been a man with an eye on the crown of his head and a talisman at his elbow, who saw through it before the World-Honored One ascended the seat, why must Manjusri strike the gavel? The Nirvana Sutra says: 'Saindhava is one name with four meanings: first salt, second water, third a vessel, fourth a horse.' A wise minister was good at understanding the four meanings. If the king wished to wash, he asked for saindhava and the minister brought water; at meals he asked and the minister brought salt; after eating he brought a vessel for drink; when he wished to go out he brought a horse; whatever was needed was supplied without error. Plainly it must be a clever fellow for it to do. A monk asked Xiangyan: 'What is it when the king asks for saindhava?' Yan said: 'Come over here.' The monk came over. Yan said: 'Dullness kills people.' Another asked Zhaozhou: 'What is it when the king asks for saindhava?' Zhou came down from the Chan seat, bowed and folded his hands. If at that time there had been a saindhava who went through before the World-Honored One had ascended the seat, it would still have been a bit better. When the World-Honored One ascended the seat again and then came down, it was already not right, so how could Manjusri bear to strike the gavel as well? It does him quite a bit of dullness on the World-Honored One's whole teaching. Tell me, where is the place of dullness?

【九三】舉。僧問大光。長慶道。因齋慶讚。意旨如何(重光這漆桶。不妨疑著。不問不知)大光作舞(莫賺殺人。依舊從前恁麼來)僧禮拜(又恁麼去也。是則是恐錯會)光雲。見箇什麼。便禮拜(也好一拶。須辨過始得)僧作舞(依樣畫貓兒。果然錯會。弄光影漢)光雲。這野狐精(此恩難報。三十二祖只傳這箇)。

[Case 93] Cited: A monk asked Daguang, 'Changqing said, 'Praising the Master at the vegetarian feast.' What is the meaning?' (Zhongguang, this lacquer bucket; one cannot but doubt it; without asking, one does not know.) Daguang danced. (Do not deceive people to death; as before it comes from the past like this.) The monk bowed. (Going like this again; right it is, but I fear he misunderstands.) Guang said, 'What did you see, that you bow?' (A good push; one must discern it first.) The monk danced. (Drawing a cat by copying a model; indeed he misunderstands; a fellow playing with light and shadow.) Guang said, 'You fox spirit!' (This kindness is hard to repay; the thirty-two patriarchs transmitted only this.)

西天四七。唐土二三。只傳這箇些子。諸人還知落處麼。若知免得此過。若不知。依舊只是野狐精。有者道。是裂轉他鼻孔來瞞人。若真箇恁麼。成何道理。大光善能為人。他句中有出身之路。大凡宗師。須與人抽釘拔楔。去粘解縛。方謂之善知識。大光作舞。這僧禮拜。末後僧卻作舞。大光雲。這野狐精。不是轉這僧。畢竟不知的當。爾只管作舞。遞相恁麼。到幾時得休歇去。大光道野狐精。此語截斷金牛。不妨奇特。所以道。他參活句。不參死句。雪竇只愛他道這野狐精。所以頌出。旦道這野狐精。與藏頭白海頭黑。是同是別。這漆桶。又道。好師僧。且道。是同是別。還知麼觸處逢渠。雪竇頌雲。

Twenty-eight in the Western Heaven and two or three in the Tang land transmitted only this little bit; do you all know where it lands? If you know, you avoid this fault; if you do not, you are still just a fox spirit. Some say he twisted the monk's nostrils to deceive him. If that were truly so, what principle would it be? Daguang was good at helping people; within his phrase there is a way to get out. In general a master must pull nails and draw out wedges for people, remove sticking and loosen bonds, and only then is he called a good teacher. Daguang danced, the monk bowed, and at the end the monk danced; Daguang said, 'You fox spirit!' This was not turning the monk around; after all he did not know what was apt. You only go on dancing, passing it on one after another like this; when will it come to rest? Daguang said 'fox spirit'; this phrase cuts off the golden ox and is quite extraordinary. So it is said: he studies the living phrase and does not study the dead phrase. Xuedou loves just his saying 'you fox spirit,' and so brings out the verse. Tell me, this fox spirit and 'hiding the head, the white sea-head is black': are they the same or different? This lacquer bucket again says 'good monk.' Tell me, are they the same or different? Do you know meeting him everywhere? Xuedou's verse says:

前箭猶輕後箭深(百發百中。向什麼處迴避)誰雲黃葉是黃金(且作止啼。瞞得小兒。也無用處)

The first arrow is still light, the second arrow goes deep. (A hundred shots, a hundred hits; where will you evade?) Who says yellow leaves are gold? (Just stopping the crying; it fools a small child; and has no other use.)

曹溪波浪如相似(弄泥團漢有什麼限。依樣畫貓兒。放行一路)

The waves of Caoxi, if they are like this, (a fellow playing with mud balls, what limit is there? drawing a cat by a model; let one road pass)

無限平人被陸沈(遇著活底人。帶累天下衲僧。摸索不著。帶累闍黎。出頭不得)

countless ordinary people sink without trace. (Meeting a living person; he drags down all the monks of the world, who grope and find nothing; he drags down you, teacher, who cannot stick your head out.)

前箭猶輕後箭深。大光作舞。是前箭。復雲。這野狐精。是後箭。此是從上來爪牙。誰雲黃葉是黃金。仰山示眾雲。汝等諸人。各自迴光返照。莫記吾言。汝等無始劫來。背明投暗。妄想根深卒難頓拔。所以假設方便。奪汝麁識。如將黃葉止小兒啼。如將蜜果換苦葫蘆相似。古人權設方便為人。及其啼止。黃葉非金。世尊說一代時教。也只是止啼之說。這野狐精。只要換他業識。於中也有權實。也有照用。方見有衲僧巴鼻。若會得如虎插翼。曹溪波浪如相似。儻忽四方八面學者。只管大家如此作舞。一向恁麼。無限平人被陸沈。有什麼救處。

'The first arrow is still light, the second arrow goes deep.' Daguang's dance is the first arrow; his further saying, 'You fox spirit,' is the second arrow. These are the claws and fangs handed down from the past. 'Who says yellow leaves are gold?' Yangshan taught the assembly: 'Each of you, turn the light around and look back; do not remember my words. Since beginningless kalpas you have turned your back on brightness and gone toward darkness; your deluded thoughts are deep-rooted and hard to pull out suddenly. So I set up skillful means to take away your coarse consciousness, as if using yellow leaves to stop a small child's crying, or exchanging a honey fruit for a bitter gourd.' The men of old provisionally set up skillful means to help people; when the crying stops, the yellow leaves are not gold. The teaching of the World-Honored One for a whole lifetime is likewise only talk to stop crying. This 'fox spirit' is only meant to exchange his karmic consciousness; within it there is the provisional and the real, there is illumination and function, and only then does one see the handle of a monk. If you can understand it, you are like a tiger with wings. 'The waves of Caoxi, if they are like this': if students from all four directions and eight sides all simply dance like this together, and always like this, 'countless ordinary people sink without trace'; what rescue is there?

垂示雲。聲前一句。千聖不傳。面前一絲。長時無間。淨裸裸赤灑灑。露地白牛。眼卓朔耳卓朔。金毛獅子。則且置。且道。作麼生是露地白牛。

Introduction: The phrase before the sound is not transmitted by a thousand sages. The thread before the face is unbroken for a long time. Bare and open, the white ox in the open ground: eyes sharp and ears sharp; as for the golden-haired lion, set it aside for now. Tell me, what is the white ox in the open ground?

【九四】舉。楞嚴經云。吾不見時。何不見吾不見之處(好箇消息。用見作什麼。釋迦老子漏逗不少)若見不見。自然非彼不見之相(咄。有甚閑工夫。不可教山僧作兩頭三面去也)若不見吾不見之地(向什麼處去也。釘鐵橛相似。咄)自然非物(按牛頭吃草。更說什麼口頭聲色)云何非汝(說爾說我總沒交涉。打雲。還見釋迦老子麼。爭奈古人不肯承當。打雲。腳跟下自家看取。還會麼)。

[Case 94] Cited: The Shurangama Sutra says: 'When I do not see, why do you not see the place where I do not see?' (Fine news; what use is seeing? Old man Shakyamuni leaks no little.) 'If you see my not-seeing, naturally that is not the aspect of my not seeing.' (Chi! What idle time is there? Do not make this mountain monk go two-faced and three-faced.) 'If you do not see the ground where I do not see, it is naturally not a thing.' (Where has it gone? Like a nailed iron stake; chi.) 'How could it not be you?' (Talking of you, talking of me, none of it connects; he strikes: do you see old man Shakyamuni? But the ancients would not take it on; he strikes: look under your own heels; do you understand?)

楞嚴經云。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。雪竇到此。引經文不盡。全引則可見。經云。若見是物。則汝亦可見吾之見。若同見者。名為見吾。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。辭多不錄。阿難意道。世界燈籠露柱。皆可有名。亦要世尊指出此妙精元明。喚作什麼物。教我見佛意。世尊雲。我見香臺。阿難雲。我亦見香臺。即是佛見。世尊雲。我見香臺則可知。我若不見香臺時。爾作麼生見。阿難雲。我不見香臺時。即是見佛。佛雲。我雲不見。自是我知。汝雲不見。自是汝知。他人不見處。爾如何得知。古人云。到這裡。只可自知。與人說不得。只如世尊道。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。若道認見為有物。未能拂跡。吾不見時。如羚羊掛角。聲響蹤跡。氣息都絕。爾向什麼處摸索。經意初縱破。後奪破。雪竇出教眼頌。亦不頌物。亦不頌見與不見。直只頌見佛也。

The Surangama Sutra says: "When I am not seeing, why do you not see the place where I do not see? If you see my not seeing, it is naturally not the appearance of that not seeing. If you do not see the place where I do not see, it is naturally not a thing; how can it not be you?" Here Xuedou does not cite the sutra text in full; with the full text it can be seen. The sutra says: "If seeing is a thing, then you should also be able to see my seeing. If all see alike, it is called seeing me. When I am not seeing, why do you not see the place where I do not see? If you see my not seeing, it is naturally not the appearance of that not seeing. If you do not see the place where I do not see, it is naturally not a thing; how can it not be you?" The rest is too long to record. Ananda's thought was that in the world, lanterns and pillars can all have names, and he wanted the World-Honored One to point out this wondrous essential brightness and say what thing it is called, so that he could see the Buddha's meaning. The World-Honored One said: "I see the incense table." Ananda said: "I also see the incense table, which is the same as the Buddha's seeing." The World-Honored One said: "My seeing the incense table can be known; but when I do not see the incense table, how do you see?" Ananda said: "When I do not see the incense table, that is seeing the Buddha." The Buddha said: "When I say I do not see, that is my own knowing; when you say you do not see, that is your own knowing. Where others do not see, how can you know?" The ancients said: here one can only know for oneself and cannot tell it to others. Just as the World-Honored One says: "When I am not seeing, why do you not see the place where I do not see? If you see my not seeing, it is naturally not the appearance of that not seeing. If you do not see the place where I do not see, it is naturally not a thing; how can it not be you?" If you say that to take seeing as a thing has not yet brushed away the traces: when I am not seeing, it is like an antelope hanging by its horns, with sound, trace and breath all cut off. Where will you grope for it? The meaning of the sutra first grants and then removes. Xuedou brings out the verse of the teaching eye, and does not versify the thing, nor seeing and not seeing, but directly versifies only seeing the Buddha.

全象全牛瞖不殊(半邊瞎漢。半開半合。扶籬摸壁作什麼。一刀兩段)從來作者共名模(西天四七唐土二三。天下老和尚。如麻似粟。猶自少在)

Whole elephant, whole ox, the cataract is no different (a half-blind man; half open and half closed; what is the use of feeling along the fence and groping at the wall? One knife, two pieces). Since long ago the makers have all named and traced it (twenty-eight in the Western Heaven and two or three in the land of Tang; the old monks of the world are like hemp and millet, and still there are too few).

如今要見黃頭老(咄。這老胡。瞎漢。在爾腳跟下)

Now if you want to see the Yellow-Headed Old Man (hey! This old barbarian! Blind man! He is right beneath your feet).

剎剎塵塵在半途(腳跟下蹉過了也。更教山僧說什麼。驢年還曾夢見麼)

In every land and every dust mote, he is halfway along the road (missed beneath your feet; what more do you want this mountain monk to say? Have you ever dreamed of it in the year of the donkey?)

全象全牛瞖不殊。眾盲摸象。各說異端。出涅槃經。僧問仰山。和尚見人問禪問道。便作一圓相。於中書牛字。意在於何。仰山雲。這箇也是閑事。忽若會得。不從外來。忽若不會。決定不識。我且問爾。諸方老宿。於爾身上。指出那箇是爾佛性。為復語底是。默底是。莫是不語不默底是。為復總是。為復總不是。爾若認語底是。如盲人摸著象尾。若認默底是。如盲人摸著象耳。若認不語不默底是。如盲人摸著象鼻。若道物物都是。如盲人摸著象四足。若道總不是。拋本象落在空見。如是眾盲所見。只於象上名邈差別。爾要好。切莫摸象。莫道見覺是。亦莫道不是。祖師雲。菩提本無樹。明鏡亦無臺。本來無一物。爭得染塵埃。又云。道本無形相。智慧即是道。作此見解者。是名真般若。明眼人見象得其全體。如佛見性亦然。全牛者出莊子。庖丁解牛。未甞見其全牛。順理而解。遊刃自在。更不須下手。才舉目時。頭角蹄肉。一時自解了。如是十九年。其刀利如新發於硎。謂之全牛。雖然如此奇特。雪竇道。縱使得如此。全象全牛與眼中瞖更不殊。從來作者共名摸。直是作家。也去裡頭摸索不著。自從迦葉。乃至西天此土祖師。天下老和尚。皆只是名摸。雪竇直截道。如今要見黃頭老。所以道。要見即便見。更要尋覓方見。則千里萬裡也。黃頭老。乃黃面老子也。爾如今要見。剎剎塵塵在半途。尋常道。一塵一塵剎。一葉一釋迦。盡三千大千世界。所有微塵。只向一塵中見。當恁麼時。猶在半途。那邊更有半途在。且道在什麼處。釋迦老子。尚自不知。教山僧作麼生說得瞖(壹計切目疾)。

"Whole elephant, whole ox, the cataract is no different." A crowd of blind men feel an elephant and each speaks of a different part; this comes from the Nirvana Sutra. A monk asked Yangshan: "Master, when people ask about Chan and the Way, you draw a circle and write the character for 'ox' in it; what is the meaning?" Yangshan said: "This too is an idle matter. If you suddenly understand it, it does not come from outside. If you do not understand it, you surely do not know it. Let me ask you: the old teachers of various places point out in you which is your Buddha-nature. Is it what speaks? Is it what is silent? Is it perhaps what neither speaks nor is silent? Is it all of them? Is it none of them? If you take what speaks as it, you are like a blind man who has touched the elephant's tail. If you take what is silent as it, you are like a blind man who has touched the elephant's ear. If you take what neither speaks nor is silent as it, you are like a blind man who has touched the elephant's trunk. If you say that every thing is it, you are like a blind man who has touched the elephant's four legs. If you say that none of it is, you throw away the original elephant and fall into the view of emptiness. So what the many blind men see is only different names and descriptions on the elephant. If you want to do well, never feel the elephant. Do not say that seeing and sensing are it, and do not say they are not. The Patriarch said: 'Bodhi originally has no tree, and the bright mirror has no stand; originally there is not a single thing, so where can dust alight?' And also: 'The Way originally has no form; wisdom is the Way. One who has this view is called true prajna.' A clear-eyed person who sees the elephant gets its whole body, and seeing the Buddha-nature is likewise. The whole ox comes from Zhuangzi: Cook Ding butchering an ox never saw the whole ox; he followed the grain and cut, the blade roaming freely, and there was no need to use his hand. As soon as he raised his eyes, the head, horns, hooves and flesh were all separated at once. Doing so for nineteen years, his knife was as sharp as if just ground; this is called the whole ox. Even though it is so remarkable, Xuedou says: "Even if you attain this, whole elephant and whole ox are no different from a cataract in the eye. Since long ago the makers have all named and traced it." Even masters grope for it in the head and cannot find it. From Kashyapa through the patriarchs of the Western Heaven and this land and the old monks of the world, they are all only naming and groping. Xuedou says directly: "Now if you want to see the Yellow-Headed Old Man." So it is said: if you want to see, you just see; if you still want to seek and search in order to see, it is a thousand or ten thousand li away. The Yellow-Headed Old Man is the Yellow-Faced Old Man, Shakyamuni. If you want to see him now: "In every land and every dust mote, he is halfway along the road." It is commonly said: one dust mote, one land; one leaf, one Shakyamuni. All the motes of dust in the entire three-thousand great-thousand world are seen in a single mote. At such a time, one is still halfway along the road, and beyond that there is another half of the road. Tell me, where is it? The old man Shakyamuni himself does not know; how can this mountain monk say it? ("Yi" is pronounced with the Yi-Ji spelling, and means an eye disease.)

垂示雲。有佛處不得住。住著頭角生。無佛處急走過。不走過。草深一丈。直饒淨裸裸赤灑灑。事外無機機外無事。未免守株待兔。且道總不恁麼。作麼生行履。試舉看。

Introduction: Where there is a Buddha, do not stay; if you stay, horns will grow on your head. Where there is no Buddha, hurry past; if you do not hurry past, the grass will be ten feet deep. Even if you are stark naked and bare and free, with no opportunity outside affairs and no affairs outside opportunity, you cannot avoid guarding the stump and waiting for a rabbit. Now, if it is none of these, how will you walk? Please bring it up.

【九五】舉。長慶有時雲。寧說阿羅漢有三毒(焦糓不生芽)不說如來有二種語(已是謗釋迦老子了)不道如來無語(猶自顢頇。早是七穿八穴)只是無二種語(周由者也。說什麼第三第四種)保福雲。作麼生是如來語(好一拶。道什麼)慶雲。聾人爭得聞(望空啟告。七花八裂)保福雲。情知爾向第二頭道(爭瞞得明眼人。裂轉鼻孔。何止第二頭)慶雲。作麼生是如來語(錯。卻較些子)保福雲。吃茶去(領。復雲。還會麼。蹉過了也)。

[Case 95] Case: Changqing once said: "I would rather say that an arhat has the three poisons (scorched grain does not sprout) than say that the Tathagata has two kinds of speech (already slandering the old man Shakyamuni) or say that the Tathagata has no speech (still muddled; already pierced seven ways and eight ways); there is simply no two kinds of speech (all around it; why speak of a third or fourth kind?)" Baofu said: "What is the Tathagata's speech?" (A fine push; what are you saying?) Qing said: "How could a deaf man hear?" (Praying to the empty sky; split into seven flowers and eight pieces.) Baofu said: "I knew you would speak at the second level." (How can you deceive a clear-eyed person? The nose is torn and turned; it is more than the second level.) Qing said: "What is the Tathagata's speech?" (Wrong; still somewhat better.) Baofu said: "Go have some tea." (Got it. He said further: do you understand? Missed it.)

長慶保福在雪峰會下。常互相舉覺商量。一日平常如此說話雲。寧說阿羅漢有三毒。不說如來有二種語。梵語阿羅漢。此雲殺賊。以功能彰名。能斷九九八十一品煩惱。諸漏已盡。梵行已立。此是無學阿羅漢位。三毒即是貪嗔痴。根本煩惱。八十一品。尚自斷盡。何況三毒。長慶道。寧說阿羅漢有三毒。不說如來有二種語。大意要顯如來無不實語。法華經云。唯此一事實。餘二則非真。又云。唯有一乘法。無二亦無三。世尊三百餘會。觀機逗教。應病與藥。萬種千般說法。畢竟無二種語。他意到這裡。諸人作麼生見得。佛以一音演說法。則不無長慶要且未夢見如來語在。何故大似人說食終不能飽。保福見他平地上說教遂問。作麼生是如來語。慶雲。聾人爭得聞。這漢知他幾時。在鬼窟裡作活計來也。保福雲。情知爾向第二頭道。果中其言。卻問師兄作麼生是如來語。福雲。吃茶去。鎗頭倒被別人奪卻了也。大小長慶。失錢遭罪。且問諸人。如來語還有幾箇。須知恁麼見得。方見這兩箇漢敗缺。子細檢點將來。盡合吃棒。放一線道與他理會。有底雲。保福道得是。長慶道得不是。只管隨語生解。便道有得有失。殊不知。古人如擊石火。似閃電光。如今人不去他古人轉處看。只管去句下走。便道長慶當時不便用。所以落第二頭。保福雲。吃茶去。便是第一頭。若只恁麼看。到彌勒下生。也不見古人意。若是作家。終不作這般見解。跳出這窠窟。向上自有一條路。爾若道聾人爭得聞有什麼不是處。保福雲吃茶去。有什麼是處。轉沒交涉。是故道。他參活句。不參死句。這因緣與遍身是通身是因緣一般。無爾計較是非處。須是爾腳跟下。淨裸裸地。方見古人相見處。五祖老師雲。如馬前相撲相似。須是眼辨手親。這箇公案。若以正眼觀之。俱無得失處。辨箇得失。無親疎處。分箇親疎。長慶也須禮拜保福始得。

Changqing and Baofu were in Xuefeng's assembly and often discussed and brought up awakenings with one another. One day, in ordinary talk, he said: "I would rather say that an arhat has the three poisons than say that the Tathagata has two kinds of speech." In Sanskrit, arhat is rendered here as 'killer of thieves,' a name that shows his capacity: he can cut off the nine times nine, eighty-one grades of afflictions, all outflows are exhausted, and the pure practice is established. This is the stage of the arhat who has nothing more to learn. The three poisons are greed, anger and delusion, the root afflictions. If he has cut off even the eighty-one grades, how much more the three poisons. Changqing said: "I would rather say that an arhat has the three poisons than say that the Tathagata has two kinds of speech." His general meaning is to show that the Tathagata has no untrue speech. The Lotus Sutra says: "Only this one matter is real; the other two are not true." It also says: "There is only the one-vehicle dharma, neither a second nor a third." In over three hundred assemblies, the World-Honored One observed capacities and adapted the teaching, giving medicine to fit the illness and expounding the dharma in ten thousand and a thousand ways, yet ultimately there are not two kinds of speech. At this point of his meaning, how do you see it? "The Buddha expounds the Dharma with one sound" is not without truth, but Changqing has not yet even dreamed of the Tathagata's speech. Why? It is just like someone talking about food, who can never be full from it. Baofu saw him preaching on flat ground and asked: "What is the Tathagata's speech?" Qing said: "How could a deaf man hear?" Who knows when this fellow went to make a living in a ghost's den? Baofu said: "I knew you would speak at the second level." Indeed he hit the mark, and asked in return: "Senior brother, what is the Tathagata's speech?" Fu said: "Go have some tea." The spear point was snatched away by someone else. How much Changqing lost, and what suffering he incurred! Let me ask all of you: how many are there of the Tathagata's speech? Understand it this way, and only then will you see the flaws of these two men. If you examine it carefully, both deserve a beating. Letting out a line of the Way, let them work it out. Some say that Baofu spoke correctly and Changqing spoke incorrectly, and just generate understanding from words and say that there is gain and loss. They hardly know that the ancients were like a spark from striking stone, like a flash of lightning. People today do not look at where the ancients turn but just run after the phrases, saying that Changqing did not use it at the moment and so fell to the second level, and that Baofu's saying "Go have some tea" is the first level. If you look at it like this, even when Maitreya descends to be born you will not see the ancients' meaning. If one is a master, one never has this kind of view; jump out of this den and above there is a road. If you say that "How could a deaf man hear?" has something wrong, what is right in Baofu's "Go have some tea"? It has even less to do with it. Hence it is said: they study the live phrase and do not study the dead phrase. This case is like "the whole body is the whole body of causes and conditions": there is no place for your calculation of right and wrong. Beneath your feet it must be stark naked and bare, and only then will you see the place where the ancients met. My late teacher Wuzu said: "It is like wrestling in front of a horse: you must have an eye that discerns and a hand that is close." If one regards this public case with the correct eye, there is no place of gain or loss in either. If you discern gain and loss, there is no place of closeness and distance. If you divide closeness and distance, Changqing would have to bow to Baofu.

何故這箇些子。巧處用得好。如電轉星飛相似。保福不妨牙上生牙。爪上生爪。頌雲。

(Yuanwu continues:) Why is this so? When the skillful moment is used well, it is like lightning turning and stars flying. Baofu does well to grow teeth on teeth and claws on claws. The verse says:

頭兮第一第二(我王庫中無如是事。古今榜樣。隨邪逐惡作什麼)臥龍不鑒止水(同道方知)

Head, the first, the second (in my king's treasury there is no such thing; a model of ancient and modern; what is the use of following the deviant and chasing the evil?) The sleeping dragon does not look into still water (only those of the same way know).

無處有月波澄(四海孤舟獨自行。徒勞卜度討什麼椀)

Where there is none, the moon is bright on calm waves (a lone boat on the four seas sails alone; what use is it to waste effort on guessing and seeking, what bowl are you seeking?)

有處無風浪起(嚇殺人。還覺寒毛卓竪麼。打雲來也)稜禪客稜禪客(勾賊破家。閙市裡莫出頭。失錢遭罪)

Where there is, waves rise without wind (it scares people to death; do your hairs stand on end? Strike him, here he comes). Chan guest Leng, Chan guest Leng (hooking thieves and ruining the house; do not stick your head out in a noisy market; losing money and suffering for it).

三月禹門遭點額(退己讓人。萬中無一。只得飲氣吞聲)

In the third month at the Dragon Gate, his forehead was marked (stepping back and yielding to others, one in ten thousand; he can only swallow his breath and voice).

頭兮第一第二。人只管理會第一第二。正是死水裡作活計。這箇機巧。爾只作第一第二會。且摸索不著在。雪竇雲。臥龍不鑒止水。死水裡豈有龍藏。若是第一第二。正是止水裡作活計。須是洪波浩渺白浪滔天處。方有龍藏。正似前頭雲澄潭不許蒼龍蟠。不見道。死水不藏龍。又道。臥龍長怖碧潭清。所以道。無龍處有月波澄。風恬浪靜。有龍處無風起浪。大似保福道吃茶去。正是無風起浪。雪竇到這裡。一時與爾打疊情解頌了也。他有餘韻。教成文理。依前就裡頭。著一隻眼。也不妨奇特。卻道稜禪客稜禪客。三月禹門遭點額。長慶雖是透龍門底龍。卻被保福驀頭一點。

"Head, the first, the second." People just try to understand the first and the second, which is exactly making a living in dead water. This opportune skill, if you understand it only as the first and the second, you will still be groping and not find it. Xuedou says: "The sleeping dragon does not look into still water." How could a dragon be hidden in dead water? If it is the first and the second, it is making a living in still water. Only where vast waves expanse and white billows touch the sky is there a hidden dragon. This is just like the earlier saying that a clear pool does not allow the blue dragon to coil. Have you not seen it said: dead water does not hide a dragon? And also: the sleeping dragon always fears the clear green pool. So it is said: where there is no dragon, the moon is bright on calm waves, wind is still and waves quiet; where there is a dragon, waves rise without wind. It is just like Baofu saying "Go have some tea": exactly waves rising without wind. Here Xuedou at one stroke clears away the emotional understanding for you in his verse. He has lingering resonance, and makes it into patterned prose; as before, he puts an eye in the head, which is not without wonder. But he says: "Chan guest Leng, Chan guest Leng, in the third month at the Dragon Gate his forehead was marked." Changqing, although a dragon who passed through the Dragon Gate, was marked on the head by Baofu.

【九六】舉。趙州示眾三轉語(道什麼。三段不同)。

[Case 96] Case: Zhaozhou taught the assembly three turning phrases (what are you saying? The three sections are different).

趙州示此三轉語了。末後卻雲。真佛屋裡坐。這一句忒殺郎當。他古人出一隻眼。垂手接人。略藉此語。通箇消息。要為人。爾若一向正令全提。法堂前草深一丈。雪竇嫌他末後一句漏逗。所以削去。只頌三句。泥佛若渡水。則爛卻了也。金佛若渡鑪中。則鎔卻了也。木佛若渡火。便燒卻了也。有什麼難會。雪竇一百則頌古。計較葛藤。唯此三頌直下有衲僧氣息。只是這頌也不妨難會。爾若透得此三頌。便許爾罷參。

After Zhaozhou gave these three turning phrases, at the end he said: "A true Buddha sits in the house." This last phrase is too sloppy. The ancient put out one eye and let his hand hang down to receive people, borrowing this phrase slightly to pass on a message, wanting to help people. If you always presented the correct command in full, the grass in front of the Dharma hall would be ten feet deep. Xuedou disliked this last phrase for leaking, so he cut it away and versified only three phrases. If a clay Buddha crosses water, it dissolves. If a gold Buddha crosses a furnace, it melts. If a wooden Buddha crosses fire, it burns. What is hard to understand? In Xuedou's hundred verses on old cases, the calculation and entanglement are all there, but only these three verses directly have the breath of a patch-robed monk. Even so, these verses are by no means easy to understand. If you can penetrate these three verses, I will allow you to stop studying.

泥佛不渡水(浸爛鼻孔。無風起浪)神光照天地(幹他什麼事。見兔放鷹)

A clay Buddha does not cross water (soaking the nose to rot; waves rising without wind). Divine light shines on heaven and earth (what has that to do with anything? Seeing a rabbit and releasing the falcon).

立雪如未休(一人傳虛萬人傳實。將錯就錯。阿誰曾見爾來)何人不雕偽(入寺看額。二六時中走上走下是什麼。闍黎便是)

If standing in the snow has not stopped (one person passes on the empty and ten thousand pass on the real; going on with the mistake; who has ever seen you?), who is not carving what is false? (Entering a temple and looking at the plaque: what is it, all day long going up and down? The monk himself.)

泥佛不渡水。神光照天地。這一句頌分明瞭。且道為什麼卻引神光。二祖初生時。神光燭室亙於霄漢。又一夕神人現。謂二祖曰。何久於此。汝當得道時至。宜即南之。二祖以神遇遂名神光。久居伊洛。博極群書。每嘆曰。孔老之教祖述風規。近聞達磨大師住少林。乃往彼晨夕參扣。達磨端坐面壁。莫聞誨勵。光自忖曰。昔人求道。敲骨出髓。刺血濟飢。布髮掩泥。投崖飼虎。古尚若此。我又何如。其年十二月九日夜大雪。二祖立於砌下。遲明積雪過膝。達磨憫之曰。汝立雪於此。當求何事。二祖悲淚曰。惟願慈悲開甘露門。廣度群品。達磨曰。諸佛妙道曠劫精勤。難行能行。非忍而忍。豈以小德小智輕心慢心。欲冀真乘。無有是處。二祖聞誨勵。向道益切。潛取利刀。自斷左臂。致於達磨前。磨知是法器。遂問曰。汝立雪斷臂。當為何事。二祖曰。某甲心未安。乞師安心。磨曰。將心來。與汝安。祖曰。覓心了不可得。達磨雲。與汝安心竟。後達磨為易其名曰慧可。後接得三祖燦大師。既傳法隱於舒州皖公山。屬後周武帝破滅佛法沙汰僧。師往來太湖縣司空山。居無常處。積十餘載無人知者。宣律師高僧傳。載二祖事不詳。三祖傳云。二祖妙法不傳於世。賴值末後依前悟他當時立雪。所以雪竇道。立雪如未休。何人不雕偽。立雪若未休。足恭諂詐之人皆效之。一時只成雕偽。則是諂詐之徒也。雪竇頌泥佛不渡水。為什麼。卻引這因緣來用。他參得意根下無一星事。淨裸裸地方頌得如此。五祖尋常教人看此三頌。豈不見洞山初和尚有頌示眾雲。五臺山上雲蒸飯。古佛堂前狗尿天。剎竿頭上煎䭔子。三箇胡孫夜簸錢。又杜順和尚道。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上。又傅大士頌雲。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。又云。石人機似汝。也解唱巴歌。汝若似石人。

"A clay Buddha does not cross water. Divine light shines on heaven and earth." This line of the verse is clear. Tell me, why does he cite Shenguang? When the Second Patriarch was born, divine light lit the room and stretched to the Milky Way. Another night a divine being appeared and said to the Second Patriarch: "Why do you stay here long? The time has come for you to attain the Way; go south at once." Because the Second Patriarch met with the divine, he was named Shenguang, Divine Light. He lived long on the Yi and Luo rivers and read widely in all books. He often sighed: "The teachings of Confucius and Laozi only follow the style of the ancestors." Hearing recently that Master Bodhidharma was living at Shaolin, he went there and called on him morning and evening. Bodhidharma sat upright facing the wall and gave no instruction or encouragement. Guang thought to himself: "In former times, those who sought the Way broke their bones to take out the marrow, pricked blood to feed the hungry, spread their hair to cover the mud, and threw themselves off cliffs to feed tigers. The ancients were like this; what about me?" That year, on the night of the ninth day of the twelfth month, there was a heavy snowfall. The Second Patriarch stood below the steps, and by dawn the accumulated snow was over his knees. Bodhidharma pitied him and said: "You stand in the snow here; what are you seeking?" The Second Patriarch wept and said: "I only hope that your compassion will open the gate of sweet dew and widely save all beings." Bodhidharma said: "The wondrous Way of the buddhas takes countless aeons of diligent effort, doing what is hard to do and enduring what is hard to endure. How could one with small virtue, small wisdom, a light heart and an arrogant heart hope for the true vehicle? There is no such thing." The Second Patriarch, hearing this instruction, became still more earnest in his devotion to the Way. He secretly took a sharp knife and cut off his own left arm and laid it before Bodhidharma. Bodhidharma knew he was a vessel of the Dharma and asked: "You stand in the snow and cut off your arm; what is it for?" The Second Patriarch said: "My mind is not yet at peace; I beg the Master to pacify my mind." Bodhidharma said: "Bring your mind here and I will pacify it for you." The Patriarch said: "I have looked for my mind and cannot find it." Bodhidharma said: "I have finished pacifying your mind for you." Afterward Bodhidharma changed his name to Huike. Later he received the Third Patriarch, Master Can, and after transmitting the Dharma he went into hiding on Mount Wangong in Shuzhou. At the time of Emperor Wu of the Later Zhou destroying the Buddhist teaching and weeding out the monks, the master went back and forth to Mount Sikong in Taihu County, with no fixed residence, and for more than ten years no one knew him. Vinaya Master Xuan's Biographies of Eminent Monks records the Second Patriarch's affairs without detail. The Third Patriarch's tradition says the Second Patriarch's wondrous Dharma was not handed down in the world; fortunately, at the end he again awakened in the way he stood in the snow. So Xuedou says: "If standing in the snow has not stopped, who is not carving what is false?" If standing in the snow has not stopped, all those who are excessively respectful, flattering and deceitful will imitate it, and all at once it becomes nothing but carved falseness, which is the work of flatterers and cheats. Xuedou, versifying "A clay Buddha does not cross water," why does he cite this story? He had studied to the point where there was not a speck of matter under the root of the mind, stark naked and bare, and only then could he write a verse like this. My teacher Wuzu usually told people to look at these three verses. Have you not seen Dongshan Chu's verse to the assembly: "On Mount Wutai clouds steam rice; before the old Buddha hall, the dog urinates at the sky; on top of the temple flagpole they fry dumplings; three monkeys at night toss coins." And Master Dushun said: "In Huaizhou the ox eats the grain; in Yizhou the horse's belly swells; seeking a doctor throughout the world, they moxibustion the left shoulder of a pig." And Great Master Fu's verse says: "Empty-handed, holding a hoe; walking, riding a water buffalo; a man crosses the bridge; the bridge flows, the water does not flow." And also: "The stone man has a mind like yours, and also knows how to sing country songs. If you are like the stone man,

雪曲應須和。若會得此語。便會他雪竇頌足(將樹反過也)。

(Yuanwu continues:) the snowy tune must be harmonized." If you can understand these words, you will understand Xuedou's verse completely (turn the tree upside down; this is a mistake).

金佛不渡罏(燎卻眉毛。天上天下唯我獨尊)人來訪紫胡(又恁麼去也。只恐喪身失命)

A gold Buddha does not cross a furnace (burning off the eyebrows; above heaven and below heaven, I alone am the honored one). A man came to visit Zihu (he went off like that again; I fear he will lose body and life).

牌中數箇字(不識字底貓兒也無話會處。天下衲僧插嘴不得。只恐喪身失命)

The few characters on the sign (even a cat who cannot read has no way to understand; no patch-robed monk in the world can put in a word; I fear he will lose body and life).

清風何處無(又恁麼去也。頭上漫漫腳下漫漫。又云來也)皖(戶版切明貌)

Where is there no clear breeze? (He went off like that again; over the head it is vast and under the feet it is vast; here he comes again.) ("Wan" is pronounced Hu-ban, and means bright in appearance.)

金佛不渡罏。人來訪紫胡。此一句亦頌了也。為什麼卻引人來訪紫胡。須是作家罏鞴始得。紫胡和向。山門立一牌。牌中有字雲。紫胡有一狗。上取人頭。中取人腰。下取人腳。擬議則喪身失命。凡見新到便喝雲。看狗。僧才回首。紫胡便歸方丈。且道為什麼卻咬趙州不得。紫胡又一夕夜深於後架叫雲。捉賊捉賊。黑地逢著一僧。攔胸捉住雲。捉得也捉得也。僧雲。和尚不是某甲。胡云。是則是。只是不肯承當。爾若會得這話。便許爾。咬殺一切人。處處清風凜凜。若也未然。牌中數箇字。決定不奈何。若要見他。但透得盡方見。頌雲。

"A gold Buddha does not cross a furnace. A man came to visit Zihu." This line of the verse is also finished. Why does he cite a man coming to visit Zihu? One must be a master of the furnace and bellows. Master Zihu set up a sign at his mountain gate, and on the sign were written the words: "Zihu has a dog. Above it takes a man's head, in the middle it takes his waist, below it takes his feet. If you hesitate, you lose body and life." Whenever he saw a newcomer, he would shout: "Watch the dog!" As soon as the monk turned his head, Zihu would go back to his abbot's room. Tell me, why could the dog not bite Zhaozhou? Another night, deep in the night, Zihu cried out at the back rack: "Catch the thief! Catch the thief!" In the dark he met a monk, grabbed him by the chest and said: "Got him! Got him!" The monk said: "Master, it is not me." Hu said: "True, it is, but you will not own up to it." If you can understand these words, I will allow that you bite and kill everyone, with a clear breeze blowing fiercely everywhere. If not, the few characters on the sign will surely get you nowhere. If you want to see it, only when you penetrate fully will you see. The verse says:

木佛不渡火(燒卻了也。唯我能知)常思破灶墮(東行西行有何不可。癩兒牽伴)

A wooden Buddha does not cross fire (burned up; only I can know it). Always remember the stove-breaking fall (going east and going west, what would be wrong? A leper leading a companion).

杖子忽擊著(在山僧手裡。山僧不用人。阿誰手裡無)方知辜負我(似爾相似。摸索不著。有什麼用處。蒼天蒼天。三十年後始得。寧可永劫沈淪。不求諸聖解脫。若向箇裡薦得。未免辜負。作麼生得不辜負去。拄杖子未免在別人手裡)

If the staff suddenly strikes (it is in this mountain monk's hand; this mountain monk does not use people; whose hand is without one?), only then will you know you have failed me (like you, groping and not finding it, what use is it? Heaven, heaven! Only after thirty years. I would rather sink for endless aeons than seek the release of the sages. If you take it up here, you cannot avoid failing me. How can you avoid failing me? The staff is bound to be in someone else's hand).

木佛不渡火。常思破灶墮。此一句亦頌了。雪竇因此木佛不渡火。常思破灶墮。嵩山破灶墮和尚不稱姓字。言行叵測隱居嵩山。一日領徒。入山塢間有廟甚靈。殿中唯安一灶。遠近祭祀不輟。烹殺物命甚多。師入廟中。以拄杖敲灶三下雲。咄汝本塼土合成。靈從何來。聖從何起。恁麼烹殺物命。又乃擊三下。灶乃自傾破墮落。須臾有一人。青衣峨冠。忽然立師前設拜曰。我乃灶神。久受業報。今日蒙師說無生法。已脫此處。生在天中。特來致謝。師曰。汝本有之性非吾強言。神再拜而沒。侍者曰。某甲等久參侍和尚。未蒙指示。灶神得何徑旨。便乃生天。師曰。我只向伊道。汝本塼土合成。靈從何來。聖從何起。侍僧俱無對。師雲。會麼。僧雲。不會。師雲。禮拜著。僧禮拜。師雲。破也破也墮也墮也。侍者忽然大悟。後有僧舉似安國師。師歎雲。此子會盡物我一如。灶神悟此則故是。其僧乃五蘊成身。亦云破也墮也。二俱開悟。且四大五蘊。與塼瓦泥土。是同是別。既是如此。雪竇為什麼道。杖子忽擊著。方知辜負我。因甚卻成箇辜負去。只是未得拄杖子在。且道雪竇頌木佛不渡火。為什麼卻引破灶墮公案。老僧直截與爾說。他意只是絕得失情塵意想。淨裸裸地。自然見他親切處也。

"A wooden Buddha does not cross fire. Always remember the stove-breaking fall." This line is also finished. Xuedou, because of the wooden Buddha not crossing fire, says "Always remember the stove-breaking fall." The monk Pozao Duo of Mount Song did not give his surname; his words and deeds were unfathomable, and he lived in seclusion on Mount Song. One day he led his disciples into a mountain hollow where there was a very efficacious shrine; in the hall only a stove was installed, and people from far and near sacrificed there without stopping, cooking and killing many lives. The master went into the shrine and struck the stove three times with his staff, saying: "Hey! You are originally made of bricks and earth joined together. Where does your spirit come from? Where does your holiness arise? Killing lives like this!" He struck three more times, and the stove tipped over by itself, broke apart and fell. In a moment a man in blue robes and a tall cap suddenly stood before the master and bowed, saying: "I am the stove god. I have long suffered karmic retribution. Today, receiving the Master's teaching of the dharma of non-birth, I have been freed from this place and born among the heavens, and I have come especially to thank you." The master said: "It is your own original nature; I did not force it with words." The god bowed again and vanished. The attendant said: "We have attended the Master a long time and have not received instruction. What path of meaning did the stove god get that he was immediately born in heaven?" The master said: "I just said to him, 'You are originally made of bricks and earth joined together. Where does your spirit come from? Where does your holiness arise?'" The attendant monks had no reply. The master said: "Do you understand?" The monks said: "We do not understand." The master said: "Bow." The monks bowed. The master said: "Broken! It has broken! Fallen! It has fallen!" The attendant suddenly was greatly awakened. Later a monk told this to National Teacher Anguo. The teacher sighed: "This one has understood completely the oneness of things and self. That the stove god awakened to this is certainly right. That monk, whose body is made of the five aggregates, also said 'Broken! Fallen!' and both opened to awakening." Now, are the four elements and five aggregates the same as or different from bricks, tiles, mud and earth? Since it is so, why did Xuedou say: "If the staff suddenly strikes, only then will you know you have failed me"? Why does it turn out to be a failing? It is only that he does not yet have the staff. Tell me, Xuedou versifies "A wooden Buddha does not cross fire"; why does he cite the story of the stove-breaking fall? This old monk tells you directly: his meaning is only to cut off the emotional dust and thoughts of gain and loss, stark naked and bare, and naturally you will see his closest place.

垂示雲。拈一放一。未是作家。舉一明三。猶乖宗旨。直得天地𨺗變四方絕唱。雷奔電馳雲行雨驟。傾湫倒嶽甕瀉盆傾。也未提得一半在。還有解轉天關能移地軸底麼。試舉看。

Introduction: To pick up one and let go of one is not yet a master; to raise one and understand three still strays from the school's aim. Even if heaven and earth are shaken and the four quarters fall silent, thunder runs and lightning flashes, clouds move and rain pours, lakes are overturned and mountains toppled, jars emptied and basins upended, still not half has been raised. Is there anyone who can turn the pivot of heaven and move the axis of the earth? Please bring it up.

【九七】舉。金剛經云。若為人輕賤(放一線道。又且何妨)是人先世罪業(驢駝馬載)應墮惡道(陷墮了也)以今世人輕賤故(酬本及末。只得忍受)先世罪業(向什麼處摸索。種穀不生豆苗)則為消滅(雪上加霜又一重。如湯消氷)。

[Case 97] Case: The Diamond Sutra says: "If one is despised by others (letting out a line of the Way; what harm would there be?), this person's former karmic offenses (carried by donkeys and loaded on horses) should have led him into evil paths (fallen in), but because he is despised by people in this life (repaying the root and the branch; one can only endure), his former karmic offenses (where will you grope for them? Planting grain, no bean sprouts grow) are thereby extinguished (frost on top of snow, another layer; like hot water melting ice)."

金剛經云。若為人輕賤。是人先世罪業應墮惡道。以今世人輕賤故。先世罪業則為消滅。只據平常講究。乃經中常論。雪竇拈來頌這意。欲打破教家鬼窟裡活計。昭明太子科此一分。為能淨業障。教中大意說此經靈驗。如此之人先世造地獄業。為善力強未受。以今世人輕賤故。先世罪業則為消滅。此經故能消無量劫來罪業。轉重成輕轉輕不受。復得佛果菩提。據教家。轉此二十餘張經。便喚作持經。有什麼交涉。有底道。經自有靈驗。若恁麼。爾試將一卷放在閑處看。他有感應也無。法眼雲。證佛地者。名持此經。經中雲。一切諸佛。及諸佛阿耨多羅三藐三菩提法。皆從此經出。且道喚什麼作此經。莫是黃卷赤軸底是麼。且莫錯認定盤星。金剛諭於法體堅固。故物不能壞。利用故。能摧一切物。擬山則山摧。擬海則海竭。就諭彰名。其法亦然。此般若有三種。一實相般若。二觀照般若。三文字般若。實相般若者即是真智。乃諸人腳跟下。一段大事。輝騰今古。逈絕知見。淨裸裸赤灑灑者是。觀照般若者即是真境。二六時中。放光動地。聞聲見色者是。文字般若者即能詮文字。即如今說者聽者。且道是般若不是般若。古人道。人人有一卷經。又道。手不執經卷。常轉如是經。若據此經靈驗。何止轉重令輕轉輕不受。設使敵聖功能未為奇特。不見龐居士聽講金剛經。問座主曰。俗人敢有小問。不知如何。主雲。有疑請問。士雲。無我相無人相。既無我人相。教阿誰講阿誰聽。座主無對。卻雲。某甲依文解義。不知此意。居士乃有頌雲。無我亦無人。作麼有疎親。勸君休歷座。爭似直求真。金剛般若性外絕一纖塵。我聞並信受總是假稱名。此頌最好。分明一時說了也。圭峰科四句偈雲。凡所有相皆是虛妄若見諸相非相即見如來。此四句偈義。全同證佛地者名持此經。又道。若以色見我。以音聲求我。是人行邪道。

The Diamond Sutra says: "If one is despised by others, this person's former karmic offenses should have led him into evil paths, but because he is despised by people in this life, his former karmic offenses are thereby extinguished." Going only by ordinary exposition, this is a common topic in the sutra. Xuedou takes it up to versify this meaning, wanting to smash the livelihood in the ghost's den of the doctrinal schools. Prince Zhaoming divided this section as 'able to purify karmic obstructions.' The general idea in the teachings is that this sutra is efficacious: such a person made hell karma in a former life, but because the power of his good deeds was strong he has not yet received the result; because he is despised by people in this life, his former karmic offenses are extinguished. This sutra can therefore eliminate offenses from countless aeons, turning the heavy into the light and the light into what is not received, and one again attains the Buddha-fruit of bodhi. According to the doctrinal schools, to turn these twenty-some pages of sutra is called upholding the sutra, but what has that to do with it? Some say the sutra has its own efficacy. If that is so, try putting a scroll in an idle place and see whether it has any response. Fayan said: "One who realizes the Buddha-ground is called one who upholds this sutra." The sutra says: "All the buddhas, and the dharma of anuttara samyaksambodhi of the buddhas, all come from this sutra." Now, what is called 'this sutra'? Is it the yellow paper and red roller? Do not mistake the fixed-scale star. Diamond is a metaphor for the firmness of the dharma-body, so that nothing can destroy it, and for its sharpness, so that it can break everything: aim at a mountain and the mountain breaks, aim at the sea and the sea dries up. The name is shown by the metaphor, and the dharma is likewise. This prajna is of three kinds: first, prajna of true reality; second, prajna of contemplative illumination; third, prajna of written words. Prajna of true reality is real wisdom, the great matter beneath each of your heels, shining through ancient and modern, utterly beyond knowledge and views, stark naked and bare. Prajna of contemplative illumination is the real realm: at all times it gives off light and shakes the earth, in hearing sounds and seeing forms. Prajna of written words is the explanatory words, such as the speaker and the listener right now. Tell me, is it prajna or not prajna? The ancients said: "Everyone has a scroll of sutra." And: "The hands do not hold a scroll, yet always turn such a sutra." If we speak of the efficacy of this sutra, it is not just turning the heavy light and the light unreceived; even matching the sages' merit would not be extraordinary. Have you not seen Layman Pang listening to a lecture on the Diamond Sutra and asking the lecturer: "A layman dares to ask a small question; what do you say?" The lecturer said: "If you have a doubt, please ask." The layman said: "'No self-mark, no person-mark.' Since there are no marks of self and person, who lectures and who listens?" The lecturer had no reply, and said: "I explain the meaning according to the text and do not know this meaning." The layman then wrote a verse: "No self and no other; how can there be distant or close? I advise you to stop going from seat to seat; how is that like directly seeking the real? The Diamond Prajna nature has not a speck of dust beyond it; 'I have heard' and 'believed and accepted' are all false names." This verse is excellent; it clearly says everything at once. Guifeng divided the four-line verse as: "All that has form is false and illusory; if you see all forms as non-forms, you see the Tathagata." The meaning of this four-line verse is entirely the same as 'one who realizes the Buddha-ground is called one who upholds this sutra.' It also says: "If one sees me by form or seeks me by sound, this person walks a deviant path.

不能見如來。此亦是四句偈。但中間取其義全者。僧問晦堂。如何是四句偈。晦堂雲。話墮也不知。雪竇於此經上指出。若有人持此經者。即是諸人本地風光本來面目。若據祖令當行。本地風光本來面目。亦斬為三段。三世諸佛十二分教不消一揑。到這裡設使有萬種功能。亦不能管得。如今人只管轉經。都不知是箇什麼道理。只管道。我一日轉得多少。只認黃卷赤軸巡行數墨。殊不知全從自己本心上起。這箇唯是轉處些子。大珠和尚雲。向空屋裡堆數函經看。他放光麼。只以自家一念發底心是功德。何故。萬法皆出於自心。一念是靈。既靈即通。既通即變。古人道。青青翠竹盡是真如。欝欝黃花無非般若。若見得徹去。即是真如。忽未見得。且道作麼生喚作真如。華嚴經云。若人慾了知三世一切佛。應觀法界性一切唯心造。爾若識得去。逢境遇緣。為主為宗。若未能明得。且伏聽處分。雪竇出眼頌大概。要明經靈驗也。頌雲。

(Yuanwu continues:) and cannot see the Tathagata." This too is a four-line verse, but one takes from the middle the part whose meaning is complete. A monk asked Huitang: "What is the four-line verse?" Huitang said: "I do not even know the words have fallen." Xuedou points out in this sutra: if someone upholds this sutra, that is everyone's native landscape and original face. If we go by the patriarchs' command in action, the native landscape and original face are also cut into three pieces; the buddhas of the three times and the twelve divisions of teachings do not need a pinch, and here, even if there were ten thousand kinds of power, they could not control it. Today people just turn the sutras without knowing what the principle is. They just say: "How many have I turned in a day?" and only recognize the yellow paper and red roller, walking along counting the lines, without knowing that it all arises from one's own original mind. This lies in only a bit of turning. Master Dazhu said: "Pile up several cases of sutras in an empty room and look; do they give off light?" Only the thought arising from one's own mind is merit. Why? Because all dharmas come from one's own mind: one thought is spirit; being spirit, it penetrates; penetrating, it transforms. The ancients said: "Green, green bamboo is all true suchness; lush yellow flowers are nothing but prajna." If you see through it, that is true suchness. If you have not yet seen it, tell me, how is true suchness called? The Avatamsaka Sutra says: "If one wishes to know all the buddhas of the three times, one should contemplate the nature of the Dharma realm: everything is only made by mind." If you recognize it, you will be master and source in every circumstance and condition. If you cannot yet clarify it, listen humbly to the disposition. Xuedou brings out the general sense of the eye verse, wanting to clarify the sutra's efficacy. The verse says:

明珠在掌(上通霄漢。下徹黃泉。道什麼。四邊誵訛八面玲瓏)有功者賞(多少分明。隨他去也。忽若無功時作麼生賞)

A bright pearl in the palm (above it reaches the Milky Way, below it penetrates the Yellow Springs; what are you saying? The four sides are confused and the eight sides are clear). The meritorious are rewarded (how clear; he has gone along with it; suddenly when there is no merit, how will he reward?)

胡漢不來(內外絕消息。猶較些子)全無技倆(展轉沒交涉。向什麼處摸索。打破漆桶來相見)

Neither barbarian nor Han comes (inside and outside, news is cut off; still a bit better). He has no skill at all (turning round and round, nothing to do with it; where will you grope? Smash the lacquer bucket and come see me).

伎倆既無(休去歇去。阿誰恁麼道)

Since there is no skill (stop it, rest; who spoke like this?)

波旬失途(勘破了也。這外道魔王。尋蹤跡不見)瞿曇瞿曇(佛眼覰不見。咄)

Papiyas loses his way (seen through; this heretical demon king; seeking his traces, he is not found). Gautama, Gautama (the Buddha's eye looks and cannot see; hey!)

識我也無(咄。勘破了也)

Do you know me or not? (Hey! Seen through!)

復雲。勘破了也(一棒一條痕。已在言前)。

He added: "Seen through!" (One blow, one welt; it is already before the words.)

明珠在掌有功者賞。若有人持得此經。有功驗者。則以珠賞之。他得此珠。自然會用。胡來胡現。漢來漢現。萬象森羅。縱橫顯現。此是有功勳。法眼雲。證佛地者。名持此經。此兩句頌公案畢。胡漢不來。全無伎倆。雪竇裂轉鼻孔。也有胡漢來。則教爾現。若忽胡漢俱不來時。又且如何。到這裡。佛眼也覻不見。且道是功勳是罪業。是胡是漢。直似羚羊掛角。莫道聲響蹤跡氣息也無。向什麼處摸索。至使諸天捧花無路。魔外潛覻無門。是故洞山和尚。一生住院。土地神覓他蹤跡不見。一日廚前拋撒米麫。洞山起心曰。常住物色。何得作踐如此。土地神遂得一見便禮拜。雪竇道。伎倆既無。若到此無伎倆處。波旬也教失途。世尊以一切眾生為赤子。若有一人。發心修行。波旬宮殿。為之振裂。他便來惱亂修行者。雪竇道。直饒波旬恁麼來。也須教失卻途路無近傍處。雪竇更自點胸雲。瞿曇瞿曇識我也無。莫道是波旬。任是佛來。還識我也無。釋迦老子尚自不見。諸人向什麼處摸索。復雲。勘破了也。且道是雪竇勘破瞿曇。瞿曇勘破雪竇。具眼者試定當看。

"A bright pearl in the palm; the meritorious are rewarded." If someone upholds this sutra and has meritorious effect, he is rewarded with the pearl. Having obtained this pearl, he naturally knows how to use it: when a barbarian comes, a barbarian appears; when a Han comes, a Han appears; the dense array of myriad images shows itself freely. This is what meritorious service is. Fayan said: "One who realizes the Buddha-ground is called one who upholds this sutra." These two lines conclude the verse on the case. "Neither barbarian nor Han comes; he has no skill at all." Xuedou tears and turns the nose: if barbarian and Han come, you are made to appear. But if suddenly neither barbarian nor Han comes, then what? Here even the Buddha's eye cannot see. Tell me, is it merit or is it karmic offense? Is it barbarian or Han? It is just like an antelope hanging by its horns; do not even speak of sound, trace or breath; where will you grope? The devas bringing flowers find no road, and the demons and heretics peek in vain with no gate. That is why Master Dongshan lived in his monastery for a lifetime and the earth god looked for his traces and could not find them. One day, rice and flour were scattered in front of the kitchen, and Dongshan, with a thought arising, said: "The goods of the permanent community, how can they be wasted like this?" The earth god then got a glimpse of him and bowed. Xuedou says: "Since there is no skill." If one reaches this place of no skill, even Papiyas is made to lose his way. The World-Honored One regards all sentient beings as red infants; if there is one person who gives rise to the mind to practice, Papiyas's palace shakes and splits, and he comes to disturb the practitioner. Xuedou says: "Even if Papiyas comes like this, he will be made to lose his way, with no place to approach." Xuedou then taps his own chest: "Gautama, Gautama, do you know me or not?" Not to speak of Papiyas; even if the Buddha came, would he know me? The old man Shakyamuni himself cannot see; where will you all grope? He added: "Seen through!" Tell me, did Xuedou see through Gautama, or did Gautama see through Xuedou? One with eyes, please decide.

垂示雲。一夏嘮嘮打葛藤。幾乎絆倒五湖僧。金剛寶劍當頭截。始覺從來百不能。且道作麼生是金剛寶劍。眨上眉毛。試請露鋒鋩看。

Introduction: A summer of chattering and tangled talk almost tripped up the monks of the five lakes. The Diamond sword cuts straight at the head, and only then does one realize that one could never do a thing. Now, what is the Diamond sword? Blink your eyebrows; please show its edge.

【九八】舉。天平和尚行腳時參西院。常雲。莫道會佛法。覓箇舉話人也無(漏逗不少。這漢是則是。爭奈靈龜曳尾)一日西院遙見召雲。從漪(鐃鉤搭索了也)平舉頭(著。兩重公案)西院雲。錯(也須是鑪裡煅過始得。劈腹剜心。三要印開朱點窄。未容擬議。主賓分)平行三兩步(已是半前落後。這漢泥裡洗土塊)西院又云。錯(劈腹剜心。人皆喚作兩重公案。殊不知似水入水。如金博金)平近前(依前不知落處。展轉摸索不著)西院雲。適來這兩錯。是西院錯。是西院錯。是上座錯(前箭猶輕後箭深)平雲。從漪錯(錯認馬鞍橋。喚作爺下頷。以恁麼衲僧。打殺千箇萬箇。有什麼罪)西院雲。錯(雪上加霜)平休去(錯認定盤星。果然不知落處。軒知爾鼻孔在別人手裡)西院雲。且在這裡過夏。待共上座商量這兩錯(西院尋常脊梁硬似鐵。當時何不趕將出去)平當時便行(也似衲僧。似則似。是則未是)後住院謂眾雲(貧兒思舊債。也須是點過)我當初行腳時。被業風吹。到思明長老處。連下兩錯。更留我過夏。待共我商量。我不道恁麼時錯。我發足向南方去時。早知道錯了也(爭奈這兩錯何。千錯萬錯。爭奈沒交涉。轉見郎當愁殺人)漪(於宜切水文也)。

[Case 98] Case: When Tianping was traveling on pilgrimage, he called on Xiyuan. He often said: "Do not say you understand the Buddhadharma; there is not even someone who can raise a topic." (He has leaked a great deal. This fellow is right, but what can he do about the spiritual tortoise dragging its tail?) One day Xiyuan saw him from afar and called: "Congyi!" (A cymbal hook has caught the rope.) Ping raised his head (right. Two layers of public case). Xiyuan said: "Wrong!" (It must be forged in the furnace to be right. Slicing the belly and gouging the heart; the Three Essentials seal opened, the red dot is narrow; he does not allow hesitation, guest and host are divided.) Ping walked three or two steps (already half in front and half behind; this fellow washes clods of earth in mud). Xiyuan said again: "Wrong!" (Slicing the belly and gouging the heart; people all call it a two-layer public case, but hardly know it is like water entering water or gold plating gold.) Ping came forward (as before he does not know where it landed; groping round and round and cannot find it). Xiyuan said: "Those two wrongs just now: are they Xiyuan's wrong or are they yours?" (The first arrow was light and the second deep.) Ping said: "Congyi's wrong." (He mistakes a saddle for his father's jaw. If one beat to death thousands and tens of thousands of patch-robed monks like this, what offense would there be?) Xiyuan said: "Wrong!" (Frost on top of snow.) Ping stopped (mistaking the fixed-scale star; indeed he does not know where it landed; he hardly knows his nose is in someone else's hand). Xiyuan said: "Stay here for the summer and let us discuss these two wrongs together." (Xiyuan's back is usually stiff as iron; why did he not drive him out at the time?) Ping left on the spot (like a patch-robed monk; it seems so, but it is not so). Later, when he lived in his own monastery, he said to the assembly: "When I first went on pilgrimage, I was blown by the wind of karma to Elder Siming's place, where he gave me two wrongs in a row and then wanted me to stay for the summer to discuss them with him. I do not say it was wrong then. When I set my foot out toward the south, I already knew it was wrong." (What can he do about the two wrongs? A thousand wrongs and ten thousand wrongs; what can he do about having no connection? The more it is turned, the more sloppy it is and the more it grieves people.) ("Yi" means ripples of water.)

思明先參大覺。後承嗣前寶壽。一日問。踏破化城來時如何。壽雲。利劍不斬死漢。明雲。斬壽便打。思明十回道斬。壽十回打雲。這漢著甚死急。將箇死屍。抵他痛棒。遂喝出。其時有一僧。問寶壽雲。適來問話底僧。甚有道理。和尚方便接他。寶壽亦打趕出這僧。且道寶壽亦趕這僧。唯當道他說是說非。且別有道理。意作麼生。後來俱承嗣寶壽。思明一日出見南院。院問雲。甚處來。明雲。許州來。院雲。將得什麼來。明雲。將得箇江西剃刀。獻與和尚。院雲。既從許州來。因甚卻有江西剃刀(明把院手掐一掐。院雲。侍者收取。思明以衣袖拂一拂便行。院雲。阿剌剌)阿剌剌。天平曾參進山主來。為他到諸方。參得些蘿蔔頭禪。在肚皮裡。到處便輕開大口道。我會禪會道。常雲。莫道會佛法。覓箇舉話人也無。屎臭氣薰人。只管放輕薄。且如諸佛未出世。祖師未西來。未有問答。未有公案已前。還有禪道麼。古人事不獲已。對機垂示。後人喚作公案。因世尊拈花。迦葉微笑。後來阿難問迦葉。世尊傳金襴外別傳何法。迦葉雲。阿難。阿難應諾。迦葉雲。倒卻門前剎竿著。只如未拈花阿難未問已前。甚處得公案來。只管被諸方冬瓜印子印定了便道。我會佛法奇特。莫教人知。天平正如此。被西院叫來連下兩錯。直得周慞惶怖分疎不下。前不搆村後不迭店。有者道。說箇西來意。早錯了也。殊不知西院這兩錯落處。諸人且道。落在什麼處。所以道。他參活句不參死句。天平舉頭。已是落二落三了也。西院雲。錯。他卻不薦得當陽用處。只道我肚皮裡有禪。莫管他。又行三兩步。西院又云。錯。卻依舊黑漫漫地。天平近前。西院雲。適來兩錯。是西院錯。是上座錯。天平雲。從漪錯。且喜沒交涉。已是第七第八頭了也。西院雲。且在這裡度夏。待共上座商量這兩錯。天平當時便行。似則也似。是則未是。

Siming first called on Dajue and later succeeded the former Baoshou. One day he asked: "What about when one has trampled the phantom city to pieces and come?" Shou said: "A sharp sword does not cut a dead man." Ming said: "Cut Shou!" and struck. Siming said "cut" ten times and Shou struck him ten times, saying: "Why are you in such a hurry to die? You offer a corpse to take the blows." And so he shouted him out. At that time a monk asked Baoshou: "The monk who asked just now had a good deal of principle; why do you, Master, not receive him with skillful means?" Baoshou also struck and drove this monk out. Now, Baoshou also drove out this monk; was it just to say who was right and who was wrong, or is there a separate principle? What is the meaning? Later both succeeded Baoshou. One day Siming went out and saw Nanyuan. Yuan asked: "Where have you come from?" Ming said: "From Xuzhou." Yuan said: "What did you bring?" Ming said: "I brought a Jiangxi razor to present to you, Master." Yuan said: "Since you come from Xuzhou, why do you have a Jiangxi razor?" (Ming gripped Yuan's hand with a pinch. Yuan said: "Attendant, take it away." Siming brushed his sleeve and walked off. Yuan said: "Ah-la-la!") Ah-la-la! Tianping had called on Master Jin, who had traveled to various places and gathered some radish-head Chan in his belly, and everywhere he lightly opened his big mouth to say: "I understand Chan and the Way." He often said: "Do not say you understand the Buddhadharma; there is not even someone who can raise a topic." He stank of dung and fouled people, just letting out frivolity. Now, before the buddhas appeared in the world and before the patriarchs came from the West, when there were no questions and answers and no public cases, was there Chan and the Way? The ancients, having no other choice, gave instruction according to the occasion, and later people called it public cases. Because the World-Honored One held up a flower and Kashyapa smiled, Ananda later asked Kashyapa: "Besides the golden robe, what Dharma did the World-Honored One transmit separately?" Kashyapa said: "Ananda." Ananda answered. Kashyapa said: "Knock down the flagpole in front of the gate." Before the flower was held up and before Ananda asked, where did the public case come from? People are just sealed by the winter-melon seals of various places and say: "I understand the Buddhadharma, it is remarkable; do not let others know." Tianping was exactly like this. Called by Xiyuan, he was given two wrongs in a row, and was so flustered and frightened that he could not sort it out. In front he did not reach the village and behind he did not reach the inn. Some say that to speak of the meaning of the Patriarch's coming from the West is already wrong. They hardly know where Xiyuan's two wrongs land. Tell me, where do they land? So it is said: they study the live phrase and do not study the dead phrase. Tianping raising his head was already falling to the second and third level. Xiyuan said: "Wrong!" He did not take up the use directly in front of him, and only said: "I have Chan in my belly. Never mind it." Walking another three or two steps, Xiyuan again said: "Wrong!" and again he was in the dark as before. Tianping came forward. Xiyuan said: "Those two wrongs just now: are they Xiyuan's wrong or yours?" Tianping said: "Congyi's wrong." Fortunately it has nothing to do with it; it was already the seventh or eighth level. Xiyuan said: "Stay here for the summer and let us discuss these two wrongs together." Tianping left on the spot. It seems so but it is not so.

也不道他不是。只是趕不上。雖然如是。卻有些子衲僧氣息。天平後住院謂眾雲。我當初行腳時。被業風吹到思明和尚處。連下兩錯。更留我度夏。待共我商量。我不道恁麼時錯。我發足向南方去時。早知道錯了也。這漢也殺道。只是落第七第八頭。料掉沒交涉。如今人聞他道。發足向南方去時。早知道錯了也。便去卜度道。未行腳時。自無許多佛法禪道。及至行腳。被諸方熱瞞。不可未行腳時。喚地作天。喚山作水。幸無一星事。若總恁麼作流俗見解。何不買一片帽戴大家過時。有什麼用處。佛法不是這箇道理。若論此事。豈有許多般葛藤。爾若道我會他不會。擔一簷禪。遶天下走。被明眼人勘破。一點也使不著。雪竇正如此頌出。

(Yuanwu continues:) I do not say he was not right; he just could not catch up. Even so, he has a bit of the breath of a patch-robed monk. Afterward Tianping, when living in his own monastery, said to the assembly: "When I first went on pilgrimage, I was blown by the wind of karma to Master Siming's place, where he gave me two wrongs in a row and then wanted me to stay for the summer to discuss them with him. I do not say it was wrong then. When I set my foot out toward the south, I already knew it was wrong." This fellow also spoke fiercely, but he fell to the seventh or eighth level and had nothing to do with it. People today hear him say "When I set my foot out toward the south, I already knew it was wrong" and go and guess: before he went on pilgrimage he naturally had none of this Buddhadharma and Chan and the Way; when he went on pilgrimage he was fooled by those of various places. One must not say that before going on pilgrimage he called earth heaven and called mountains water; fortunately there was not a speck of matter. If all take it as such a vulgar view, why not buy a cap and let everyone wear it? What use is it? The Buddhadharma is not this principle. If we speak of this matter, how can there be so many kinds of entanglement? If you say "I understand, he does not," and carry a load of Chan around the world, being seen through by a clear-eyed person, it will not be of use in the slightest. Xuedou versifies precisely this.

禪家流(漆桶。一狀領過)愛輕薄(也有些子。呵佛罵祖。如麻似粟)滿肚參來用不著(只宜有用處。方木不逗圓孔。闍𥠖與他同參)

The Chan school (lacquer bucket; one charge handles it all) loves frivolity (there is something to it; scolding buddhas and cursing patriarchs, like hemp and millet). A belly full of studies and none of it useful (it should only have a use; a square peg does not fit a round hole; the monk studies together with him).

堪悲堪笑天平老(天下衲僧跳不出。不怕旁人攢眉。也得人鈍悶)

Pitiful and laughable, old Tianping (patch-robed monks of the world cannot jump out of it; not afraid of bystanders furrowing their brows; it also makes people dull and depressed).

卻謂當初悔行腳(未行腳已前錯了也。踏破草鞋堪作何用。一筆句下)

Yet he said he regretted going on pilgrimage at the start (he was wrong before he went on pilgrimage; wearing out straw sandals, what use are they? One stroke ends the matter).

錯錯(是什麼。雪竇已錯下名言了也)

Wrong! Wrong! (What is it? Xuedou has already put down a famous saying.)

西院清風頓銷鑠(西院在什麼處。何似生。莫道西院。三世諸佛天下老和尚。亦須倒退三千始得。於斯會得。許爾天下橫行)

Xiyuan's clear breeze suddenly melts away (where is Xiyuan? How is it? Not to speak of Xiyuan; the buddhas of the three times and the old monks of the world must also retreat three thousand before they can do it. If you understand this, I allow you to roam freely through the world).

復雲。忽有箇衲僧出雲錯(一狀領過。猶較些子)雪竇錯。何似天平錯(西院又出世。據欵結案。總沒交涉。且道畢竟如何。打雲。錯)。

He added: "If suddenly a patch-robed monk came out and said 'Wrong,' (one charge handles it all; still somewhat better) Xuedou's wrong, how is it like Tianping's wrong?" (Xiyuan appears in the world again; he judges the case by the confession; it is all irrelevant. Tell me, in the end how is it? Strike. Wrong!)

禪家流愛輕薄。滿肚參來用不著。這漢會則會。只是用不得。尋常目視雲霄道。他會得多少禪。及至向烘罏裡才烹。元來一點使不著。五祖先師道。有一般人參禪。如琉璃瓶裡搗餈糕相似更動轉不得。抖擻不出。觸著便破。若要活潑潑地。但參皮殼漏子禪。直向高山上。撲將下來。亦不破亦不壞。古人道。設使言前薦得。猶是滯殼迷封。直饒句下精通。未免觸途狂見。堪悲堪笑天平老。卻謂當初悔行腳。雪竇道。堪悲他對人說不出。堪笑他會一肚皮禪。更使些子不著。錯錯這兩錯。有者道。天平不會是錯。又有底道。無語底是錯。有什麼交涉。殊不知這兩錯。如擊石火。似閃電光。是他向上人行履處。如仗劍斬人直取人咽喉命根方斷。若向此劍刃上行得。便七縱八橫。若會得兩錯。便可以見西院清風頓銷鑠。雪竇上堂。舉此話了。意道錯。我且問爾。雪竇這。兩錯。何似天平錯。且參三十年。

"The Chan school loves frivolity; a belly full of studies and none of it useful." This fellow understood, but he could only not use it. He usually looked up at the clouds and said: "How much Chan he understands!" and then when he was put in the furnace to be cooked, he found that it was not usable in the slightest. My late teacher Wuzu said: "There is a kind of person who studies Chan like pounding rice cake in a glass bottle: they cannot turn or move, they cannot shake it out, and touch it and it breaks. If you want to be lively, just study the Chan of a leaking skin bag; throw it down from a high mountain and it will not break or be destroyed." The ancients said: "Even if you realize it before the words, you are still stuck in the shell and lost in the seal. Even if you are skilled beneath a phrase, you cannot avoid mad views at every step." "Pitiful and laughable, old Tianping; yet he said he regretted going on pilgrimage at the start." Xuedou says: pitiful that he could not say it to people; laughable that he understood a belly of Chan and yet it was not usable in the slightest. "Wrong! Wrong!" these two wrongs. Some say that Tianping's not understanding is the wrong; others say that the one without words is the wrong. What has that to do with it? They hardly know that these two wrongs are like a spark from striking stone, like a flash of lightning: it is the conduct of a person of the higher level, like wielding a sword to cut someone, going straight for the throat and only then cutting off the life root. If you can walk on the edge of this sword, you will roam freely in every direction. If you understand the two wrongs, you can see "Xiyuan's clear breeze suddenly melts away." When Xuedou ascended the hall and raised this story, his meaning was: wrong. I ask you: how is Xuedou's wrong like Tianping's wrong? Study for another thirty years.

垂示雲。龍吟霧起虎嘯風生。出世宗猷金玉相振。通方作略箭鋒相拄。遍界不藏遠近齊彰。古今明辨。且道是什麼人境界。試舉看。

Introduction: When the dragon chants, mist rises; when the tiger roars, wind arises. In the school's teaching in the world, gold and jade ring against each other; in the style of those who master all directions, arrow points hold each other up. Throughout the world nothing is hidden, far and near are all shown, and ancient and modern are clearly distinguished. Tell me, whose realm is this? Please bring it up.

【九九】舉。肅宗帝問忠問師。如何是十身調御(作家君王。大唐天子。也合知恁麼。頭上捲輪冠腳下無憂履)國師雲。檀越踏毘盧頂上行(須彌那畔把手共行。猶有這箇在)帝雲。寡人不會(何不領話。可惜許。好彩不分付帝當時便喝。更用會作什麼)國師雲。莫認自己清淨法身(雖然葛藤。卻有出身處。醉後郎當愁殺人)。

[Case 99] Case: Emperor Suzong asked National Teacher Zhong: "What is the Ten-Bodied Controller?" (A master king; the Tang emperor too must know this; a rolled-wheel cap on his head and sorrowless shoes on his feet.) The National Teacher said: "The patron walks on top of Vairocana's head." (Walking hand in hand on the far side of Sumeru; still there is this here.) The emperor said: "I do not understand." (Why not take up the words? What a pity! A good chance, not handed to the emperor; if he had shouted at the time, what need to understand?) The National Teacher said: "Do not mistake your own pure dharma-body." (Though it is entanglement, it has a way out; drunk and sloppy, it grieves people.)

肅宗皇帝。在東宮時。已參忠國師。後來即位。敬之愈篤。出入迎送躬自捧車輦。一日致箇問端來。問國師雲。如何是十身調御。師雲。檀越踏毘盧頂上行。國師平生。一條脊梁骨硬如生鐵。及至帝王面前。如爛泥相似。雖然答得廉纖。卻有箇好處。他道。爾要會得。檀越須是向毘盧頂𩕳上行始得。他卻不薦。更道。寡人不會。國師後面。忒殺郎當落草。更注頭上底一句雲。莫錯認自己清淨法身。所謂人人具足。箇箇圓成。看他一放一收。八面受敵。不見道。善為師者。應機設教。看風使帆。若只僻守一隅。豈能回互。看他黃檗老善能接人。遇著臨濟。三回便痛施六十棒。臨濟當下便會去。及至為裴相國。葛藤忒殺。此豈不是善為人師。忠國師善巧方便。接肅宗帝。蓋為他有八面受敵底手段。十身調御者。即是十種他受用身。法報化三身。即法身也。何故報化非真佛。亦非說法者。據法身。則一片虛凝。靈明寂照。太原孚上座。在揚州光孝寺。講涅槃經。有遊方僧。即夾山典座。在寺阻雪。因往聽講。講至三因佛性三德法身。廣談法身妙理。典座忽然失笑。孚乃目顧。講罷令請禪者問雲。某素智狹劣。依文解義。適來講次。見上人失笑。某必有所短乏處。請上人說。典座雲。座主不問。即不敢說。座主既問。則不可不言。某實是笑座主不識法身。孚雲。如此解說。何處不是。典座雲。請座主更說一遍。孚曰。法身之理。猶若太虛。竪窮三際。橫亙十方。彌綸八極。包括二儀。隨緣赴感。靡不周遍。典座曰。不道座主說不是。只識得法身量邊事。實未識法身在。孚曰。既然如是。禪者當為我說。典座曰。若如是。座主暫輟講旬日。於靜室中端然靜慮。收心攝念。善惡諸緣一時放卻。自窮究看。孚一依所言。從初夜至五更。聞鼓角鳴。忽然契悟。便去叩禪者門。典座曰。阿誰。孚曰某甲。典座咄曰。

Emperor Suzong, while still in the Eastern Palace, had already called on National Teacher Zhong. Later, on taking the throne, he became even more respectful, coming and going to greet and send off the teacher and personally carrying his litter. One day he brought a question and asked the National Teacher: "What is the Ten-Bodied Controller?" The master said: "The patron walks on top of Vairocana's head." The National Teacher's whole life had a spine as hard as raw iron, yet before the emperor he was like soft mud. Although the answer was fine and delicate, it has a good point. He says: if you want to understand, the patron must walk on top of Vairocana's head. But the emperor did not take it up and said: "I do not understand." Afterward the National Teacher was too sloppy and fell into the weeds, adding a note to the line about the head: "Do not mistake your own pure dharma-body." This is what is called every person fully endowed and everyone complete. Look at how he lets go and gathers in, receiving attack from all eight sides. Have you not seen it said that one who is good at being a teacher sets up teaching according to the occasion and sets the sail by the wind? If one only guards a corner, how can one turn and respond? Look at old Huangbo, who was good at receiving people: when he met Linji, he gave him sixty blows in three rounds, and Linji understood on the spot. But when it came to Prime Minister Pei, the entanglement was excessive; is this not being a good teacher of people? National Teacher Zhong's skillful means in receiving Emperor Suzong was because he had the ability to receive attack from all sides. The Ten-Bodied Controller is the ten kinds of bodies of bodily enjoyment; the three bodies of Dharma, reward and transformation are the dharma-body itself. Why? The reward and transformation bodies are not the true Buddha, and are not the speaker of the Dharma either. According to the dharma-body, it is a single stretch of empty congealment, spiritually bright and silently illuminating. The Venerable Fu of Taiyuan was in Guangxiao Temple in Yangzhou lecturing on the Nirvana Sutra. A wandering monk, who was in fact the cook of Mount Jia, was held up by snow at the temple and went to listen to the lecture. When the lecture reached the three causes of Buddha-nature and the three virtues of the dharma-body, and broadly discussed the wondrous principle of the dharma-body, the cook suddenly burst out laughing. Fu looked at him. After the lecture he invited the Chan monk and asked: "I am of limited and inferior wisdom and explain the meaning only by the text. During the lecture just now I saw you, Venerable, laugh; surely I must be lacking in something; please tell me." The cook said: "If the lecturer had not asked, I would not dare to say. Since the lecturer has asked, I cannot but speak. I was truly laughing because the lecturer does not know the dharma-body." Fu said: "Explained like this, where is it wrong?" The cook said: "Please explain it once more, lecturer." Fu said: "The principle of the dharma-body is like the great void: vertically it exhausts the three times, horizontally it spans the ten directions, it pervades the eight extremes and encompasses the two forces, and responding to conditions and meeting feelings, there is nowhere it does not pervade." The cook said: "I do not say that what the lecturer says is wrong, but you only know the measurable side of the dharma-body and truly do not yet know the dharma-body itself." Fu said: "If it is so, Chan monk, you must tell me." The cook said: "If so, let the lecturer suspend the lectures for ten days and sit upright in a quiet room, collecting the mind and gathering the thoughts, letting go of all conditions of good and evil at once, and investigate it thoroughly yourself." Fu followed his words exactly, and from the first watch to the fifth, hearing the drum and horn sound, he was suddenly awakened. He went to knock on the Chan monk's door. The cook said: "Who is it?" Fu said: "Me." The cook shouted:

教汝傳持大教。代佛說法。夜半為什麼。醉酒臥街。孚曰。自來講經。將生身父母鼻孔扭揑。從今日已後。更不敢如是。看他奇特漢。豈只去認箇昭昭靈靈。落在驢前馬後。須是打破業識。無一絲毫頭可得。猶只得一半在。古人道。不起纖毫修學心。無相光中常自在。但識常寂滅底。莫認聲色。但識靈知。莫認妄想。所以道。假使鐵輪頂上旋。定慧圓明終不失。達磨問二祖。汝立雪斷臂。當為何事。祖曰。某甲心未安。乞師安心。磨雲。將心來。與汝安。祖曰。覓心了不可得。磨曰。與汝安心竟。二祖忽然領悟。且道。正當恁麼時。法身在什麼處。長沙雲。學道之人不識真。只為從前認識神。無量劫來生死本。痴人喚作本來人。如今人只認得箇昭昭靈靈。便瞠眼努目弄精魂。有什麼交涉。只如他道莫認自己清淨法身。且如自己法身。爾也未夢見在。更說什麼莫認。教家以清淨法身為極則。為什麼卻不教人認。不見道。認著依前還不是咄。好便與棒。會得此意者。始會他道莫認自己清淨法身。雪竇嫌他老婆心切。爭奈爛泥裡有刺。豈不見洞山和尚接人有三路。所謂玄路鳥道展手。初機學道。且向此三路行履。僧問師。尋常教學人行鳥道。未審如何是鳥道。洞山雲。不逢一人。僧雲。如何行。山雲。直須足下無私去。僧雲。只如行鳥道。莫便是本來面目否。山雲。闍黎因什麼顛倒。僧雲。什麼處是學人顛倒處。山雲。若不顛倒。為什麼認奴作郎。僧雲。如何是本來面目。山雲。不行鳥道。須是見倒這般田地。方有少分相應。直下打疊教削跡吞聲。猶是衲僧門下。沙彌童行見解在。更須回首塵勞。繁興大用始得。雪竇頌雲。

(Yuanwu continues:) It is to have you transmit the great teaching and speak the Dharma in the Buddha's stead. Why at midnight? Because he lay drunk in the street. Fu said: "All my life I have lectured on the sutras, twisting the nostrils of my own birth parents; from today on, I dare not do so again." See this extraordinary fellow! How could he merely recognize the bright and numinous and end up before the donkey and behind the horse? One must smash the consciousness of karma until not the slightest thread can be found; even then only half is there. The ancients said: "Do not give rise to the slightest mind of cultivation and study; in the light of no-form one is always at ease." Only recognize what is constantly still and extinguished; do not mistake sound and form. Only recognize numinous knowing; do not mistake deluded thoughts. So it is said: "Even if an iron wheel spins on one's head, concentration and wisdom, round and bright, are never lost." Bodhidharma asked the Second Patriarch: "You stood in the snow and cut off your arm; what was it for?" The Patriarch said: "My mind is not yet at peace; I beg the Master to pacify my mind." Bodhidharma said: "Bring your mind here, and I will pacify it for you." The Patriarch said: "I have sought the mind and it cannot be found." Bodhidharma said: "I have finished pacifying your mind for you." The Second Patriarch suddenly understood. Now tell me, at just such a time, where is the Dharma body? Changsha said: "Students of the Way do not recognize the real, only because they have always recognized the spirit-consciousness. It is the root of birth and death through countless kalpas, yet fools call it the original person." People today only recognize the bright and numinous, and so stare and glare, playing with the spirit-soul; what connection has it? As for his saying 'Do not mistake your own pure Dharma body,' as for your own Dharma body, you have not even dreamed of it; what more is there to say about not mistaking it? The teaching schools take the pure Dharma body as the ultimate; why do they not teach people to recognize it? Did you not hear it said: "If you recognize it, it is still not right. Bah!" and give him the stick? One who understands this meaning will begin to understand what he says about not mistaking your own pure Dharma body. Xuedou disliked his grandmotherly kindness, but alas, there are thorns in the muddy mire. Have you not seen that Venerable Dongshan received people by three roads, called the mysterious road, the bird's path, and extending the hand? A beginner studying the Way should walk on these three roads. A monk asked the Master: "You usually have students walk the bird's path; what is the bird's path?" Dongshan said: "Not meeting a single person." The monk said: "How does one walk it?" Dongshan said: "One must go with no selfishness under one's feet." The monk said: "If one walks the bird's path, is this not the original face?" Dongshan said: "Teacher, why are you upside down?" The monk said: "Where is the student upside down?" Dongshan said: "If you are not upside down, why do you take the servant for the master?" The monk said: "What is the original face?" Dongshan said: "If you do not walk the bird's path, you must see through to this state before there is a little accord. Directly fold it all up and cut off the traces and swallow the voice; even so you are still within a monk's gate, with the views of a novice or temple boy. You must turn your head back to the toil of dust and bring forth great function in abundance." Xuedou's verse says:

一國之師亦強名(何必空花水月。風過樹頭搖)南陽獨許振嘉聲(果然坐斷要津。千箇萬箇中難得一箇半箇)

The Teacher of the Nation is also only a forced name (Why bother with flowers in the sky and the moon in the water? The wind passes and the treetops sway). Nanyang alone is allowed to sound his fine fame (Indeed he sits cutting off the key pass; among thousands and tens of thousands, one or half a one is hard to find).

大唐扶得真天子(可憐生。接得堪作何用。接得瞎衲僧濟什麼事)

He helped the Great Tang gain a true Son of Heaven (How pitiful! What use is it to receive him? What good is it to receive a blind monk?)

曾踏毘盧頂上行(一切人何不恁麼去。直得天上天下。上座作麼生踏)

He once stepped on top of Vairocana's head and walked (Why do all people not go like this? Right through heaven and earth; Teacher, how do you step on it?)

鐵鎚擊碎黃金骨(暢快平生。已在言前)

An iron hammer smashes the golden bones (Delightful in one's whole life; it is already before the words).

天地之間更何物(茫茫四海少知音。全身擔荷撒沙撒土)

Between heaven and earth, what other thing is there? (Vast are the four seas, few know the tune. With the whole body shouldering it, he scatters sand and earth.)

三千剎海夜沈沈(高著眼。把定封疆。爾待入鬼窟裡去那)不知誰入蒼龍窟(三十棒。一棒也少不得。拈了也。還會麼咄。諸人鼻孔被雪竇穿了也。莫錯認自己清淨法身)

The three thousand realms and seas are deep in the night (Raise your eyes. Hold fast the borders. Do you want to go into the ghost cave?) I do not know who enters the dragon's cave (Thirty blows; not one can be spared. Pick it up. Do you understand? Bah! The nostrils of all of you have been pierced by Xuedou. Do not mistake your own pure Dharma body).

一國之師亦強名。南陽獨許振嘉聲。此頌一似箇真贊相似。不見道。至人無名。喚作國師。亦是強安名了。國師之道。不可比倫。善能恁麼接人。獨許南陽是箇作家。大唐扶得真天子。曾踏毘盧頂上行。若是具眼衲僧眼腦。須是向毘盧頂上行。方見此十身調御。佛謂之調御。便是十號之一數也。一身化十身。十身化百身。乃至千百億身。大綱只是一身。這一頌卻易說。後頌他道莫認自己清淨法身。頌得水灑不著。直是難下口說。鐵鎚擊碎黃金骨。此頌莫認自己清淨法身。雪竇忒殺讚歎他。黃金骨一鎚擊碎了也。天地之間更何物。直須淨裸裸赤灑灑。更無一物可得。乃是本地風光。一似三千剎海夜沈沈。三千大千世界香水海中有無邊剎。一剎有一海。正當夜靜更深時。天地一時澄澄地。且道是什麼。切忌作閉目閤眼會。若恁麼會。正墮在毒海。不知誰入蒼龍窟。展腳縮腳。且道是誰。諸人鼻孔一時被雪竇穿卻了也。

'The Teacher of the Nation is also only a forced name. Nanyang alone is allowed to sound his fine fame.' This verse is just like a portrait eulogy. Have you not heard: "The perfect person has no name"; calling him Teacher of the Nation is also an imposed name. The Way of the National Teacher cannot be compared; he is so good at receiving people that Nanyang alone is allowed to be a master. 'He helped the Great Tang gain a true Son of Heaven; he once stepped on top of Vairocana's head and walked.' If one has the eyes of a monk with the eye, one must walk on top of Vairocana's head to see this Ten-bodied Tamer. The Buddha is called the Tamer, which is one of the ten epithets. One body transforms into ten bodies, ten bodies into a hundred bodies, up to thousands of billions of bodies; in outline it is only one body. This verse is easy to explain. Later, on 'Do not mistake your own pure Dharma body', the verse is such that water cannot splash it and it is truly hard to speak of. 'An iron hammer smashes the golden bones': this verse is about not mistaking your own pure Dharma body. Xuedou praises him too much: the golden bones are smashed by a single hammer. 'Between heaven and earth, what other thing is there?' One must be stark naked and bare, with nothing more to be grasped, which is the scenery of the original ground. It is like 'the three thousand realms and seas are deep in the night': in the fragrant-water seas of the three thousand great thousand worlds there are boundless realms, one sea to each realm; just when the night is still and deep, heaven and earth are all at once clear and limpid. Now tell me, what is this? Take great care not to understand it by closing the eyes. If you understand it like that, you fall right into the poisonous sea. 'I do not know who enters the dragon's cave': stretching a leg, drawing back a leg; now tell me, who is it? The nostrils of all of you have been pierced by Xuedou all at once.

垂示雲。收因結果。盡始盡終。對面無私。元不曾說。忽有箇出來道一夏請益為什麼不曾說。待爾悟來向爾道。且道為復是當面諱卻。為復別有長處。試舉看。

Introduction: Gathering the cause and tying up the effect, from beginning to end, face to face with no private thought, I never said anything at all. Suppose someone came out and said: "I asked for instruction for a whole summer; why was nothing said?" Wait until you awaken and I will tell you. Now tell me, was it concealing it to your face, or was there something special? Let us take it up and see.

【一〇〇】舉。僧問巴陵。如何是吹毛劍(斬嶮)。陵雲。珊瑚枝枝撐著月(光吞萬象。四海九州)。

[Case 100] Setting out: A monk asked Baling: "What is the sword that cuts a hair blown against it? (Cutting through danger.)" Baling said: "Every branch of coral holds up the moon (The light swallows the myriad forms; the four seas and nine provinces)."

巴陵不動干戈。四海五湖多少人舌頭落地。雲門接人正如此。他是雲門的子。亦各具箇作略。是故道。我愛韶陽新定機。一生與人抽釘拔楔。這箇話正恁麼地也。於一句中。自然具三句。函蓋乾坤句。截斷眾流句。隨波逐浪句。答得也不妨奇特。浮山遠錄公雲。未透底人參句不如參意。透得底人。參意不如參句。雲門下有三尊宿。答吹毛劍俱雲了。唯是巴陵答得過於了字。此乃得句也。且道。了字與珊瑚枝枝撐著月。是同是別。前來道。三句可辨。一鏃遼空。要會這話。須是絕情塵意想。淨盡方見他道珊瑚枝枝撐著有。若更作道理。轉見摸索不著。此語是禪月懷友人詩曰。厚似鐵圍山上鐵。薄似雙成仙體纈。蜀機鳳雛動蹶蹩。珊瑚枝枝撐著月。王凱家中藏難掘。顏回飢漢愁天雪。古檜筆直雷不折。雪衣石女蟠桃缺。佩入龍宮步遲遲。繡簾銀簟何參差。即不知驪龍失珠。知不知。巴陵於句中。取一句答吹毛劍。則是快。劍刃上吹毛試之。其毛自斷。乃利劍謂之吹毛也。巴陵只就他問處。便答這僧話。頭落也不知。頌雲。

Baling did not move shield or spear, yet how many people in the four seas and five lakes had their tongues fall to the ground! Yunmen received people in just this way. Being Yunmen's heir, he too had his own device. So it was said: "I love Shaoyang's new settled mechanism, who all his life pulled out nails and wedges for people." This saying is exactly so. In one phrase, naturally the three phrases are complete: the phrase that covers heaven and earth, the phrase that cuts off the many streams, and the phrase that follows the waves and chases the billows. His answer was quite extraordinary. Yuan Lu of Fushan said: "For one who has not yet penetrated, studying the phrase is not as good as studying the meaning; for one who has penetrated, studying the meaning is not as good as studying the phrase." Among Yunmen's line there were three venerables who answered about the hair-blown sword, and all spoke; only Baling's answer went beyond, and this is attaining the phrase. Now tell me, is the word 'finished' the same as or different from 'every branch of coral holds up the moon'? Earlier it was said that the three phrases could be told apart, a single arrow flying through the air. If you want to understand these words, you must cut off dust of feeling and thoughts of mind; only when they are wholly cleansed will you see what he means by 'every branch of coral holds up the moon' (the source text reads a different character here, which should be 'moon'). If you make it into principle, you turn to grope without finding it. These words come from the poet-monk Chanyue's poem for a friend: 'Thick as the iron of the Iron Ring Mountains, thin as the immortal Shuangcheng's dyed gauze. The Shu loom's phoenix chicks stumble and limp. Every branch of coral holds up the moon. Wang Kai's hidden treasure is hard to dig up. Yan Hui the hungry man grieves at the sky's snow. The old cypress is straight and thunder cannot break it. The snow-clad stone woman, the flawed immortal peach. Wearing it into the dragon palace, one steps slowly. How uneven are the embroidered curtain and the silver mat! But it is not known whether the black dragon has lost its pearl; does it know or not?' Baling took one phrase from this poem to answer about the hair-blown sword, which is quick. One tests the sword's blade by blowing a hair on it, and the hair cuts itself; this is called a sharp sword that cuts a hair blown against it. Baling simply answered the monk's question right at the place it was asked, and the head fell without his knowing. The verse says:

要平不平(細若蚍蜉。大丈夫漢須是恁麼)大巧若拙(不動聲色。藏身露影)

Wishing to level what is not level (fine as an ant; a great man must be like this), great skill seems clumsy (without moving a sound or a look, hiding the body and showing the shadow).

或指或掌(看。果然這箇不是)倚天照雪(斬。覷著則瞎)大冶兮磨礱不下(更用煆煉作什麼。幹將莫能來)

Now a finger, now a palm (look; indeed this is not it), leaning on heaven and shining on snow (cut. If you look at it, you go blind). The great smith does not stop grinding and polishing (what use is further forging? Ganjiang and Moye could not come), the master craftsman never ceases wiping and brushing (people cannot walk it; even if Ganjiang came out he would retreat three thousand li).

良工兮拂拭未歇(人莫能行。直饒幹將出來也倒退三千)

The master craftsman never ceases wiping and brushing (people cannot walk it; even if Ganjiang came out he would retreat three thousand li).

別別(咄。有什麼別處。讚歎有分)珊瑚枝枝撐著月(三更月落影照寒潭。且道向什麼處去。直得天下太平。醉後郎當愁殺人)

Different, different (Bah! What is different? There is some share in praising it). Every branch of coral holds up the moon (At the third watch the moon sets and its shadow shines on the cold pool. Now tell me, where does it go? It makes the whole world at peace; after drunkenness, reeling and slovenly, it kills with grief).

蚍蜉(音毘浮)

Ant (pronounced pi-fu).

要平不平。大巧若拙。古有俠客。路見不平。以強凌弱。即飛劍取強者頭。所以宗師家。眉藏寶劍袖掛金鎚。以斷不平之事。大巧若拙。巴陵答處。要平不平之事。為他語忒殺傷巧。返成拙相似。何故為他不當面揮來。卻去僻地裡。一截暗取人頭。而人不覺。或指或掌。倚天照雪。會得則如倚天長劍凜凜神威。古人道。心月孤圓。光吞萬象。光非照境。境亦非存。光境俱忘。復是何物。此寶劍或現在指上。忽現掌中。昔日慶藏主說到這裡。竪手雲。還見麼。也不必在手指上也。雪竇借路經過。教爾見古人意。且道一切處不可不是吹毛劍也。所以道。三級浪高魚化龍。痴人猶戽夜塘水。祖庭事苑載孝子傳云。楚王夫人。甞夏乘涼抱鐵柱感孕。後產一鐵塊。楚王令幹將鑄為劍。三年乃成雙劍。一雌一雄。幹將密留雄。以雌進於楚王。王秘於匣中。常聞悲鳴。王問群臣。臣曰。劍有雌雄。鳴者憶雄耳。王大怒即收幹將殺之。幹將知其應。乃以劍藏屋柱中。因囑妻莫耶曰。日出北戶。南山其松。松生於石。劍在其中。妻後生男。名眉間赤。年十五問母曰。父何在。母乃述前事。久思惟剖柱得劍。日夜欲為父報讎。楚王亦募覓其人。宣言。有得眉間赤者厚賞之。眉間赤遂逃。俄有客曰。子得非眉間赤邪。曰然。客曰。吾甑山人也。能為子報父讎。赤曰。父昔無辜。枉被荼毒。君今惠念。何所須邪。客曰。當得子頭並劍。赤乃與劍並頭。客得之進於楚王。王大喜。客曰。願煎油烹之。王遂投於鼎中。客詒於王曰。其首不爛。王方臨視。客於後以劍擬王頭墮鼎中。於是二首相囓。客恐眉間赤不勝。乃自刎以助之。三頭相囓。尋亦俱爛(川本無此楚王一段)雪竇道。此劍能倚天照雪。尋常道。倚天長劍光能照雪。這些子用處直得大冶兮磨礱不下。任是良工拂拭也未歇。良工即幹將是也。故事自顯。雪竇頌了末後顯出道。

'Wishing to level what is not level; great skill seems clumsy.' In ancient times there was a knight-errant who, on seeing injustice on the road, where the strong bullied the weak, would at once send a flying sword to take the head of the strong. So masters of the school hide a precious sword in the eyebrows and hang a golden hammer from the sleeve to cut off unjust affairs. 'Great skill seems clumsy': in Baling's answer, the matter of wishing to level the unlevel; because his words go too far and harm the skill, they turn into a clumsy look. Why? Because he does not wave it in your face, but goes into a remote place and takes a head in one cut in secret, and people do not notice. 'Now a finger, now a palm, leaning on heaven and shining on snow': if you understand, it is like a long sword leaning on heaven, awesome and spiritual. The ancients said: "The mind-moon is solitary and round, its light swallows the myriad forms; the light does not illuminate the realm, nor does the realm exist; when light and realm are both forgotten, what is that?" This precious sword sometimes appears on a finger, then suddenly appears in the palm. In the past Zangzhu Qing, when he reached this point, raised his hand and said: "Do you see it?" It need not be on the fingers either. Xuedou borrows a road to pass through, so that you can see the ancients' meaning. Now tell me, in every place, how can it not be the hair-blown sword? So it is said: "The wave of the third level is high and fish turn into dragons; the fool still bails the water of the night pond." The Garden of Patriarchal Affairs, citing the Biography of Filial Sons, says: the wife of the king of Chu, once cooling herself in summer, embraced an iron pillar and conceived, and later gave birth to a lump of iron. The king of Chu ordered Ganjiang to cast it into a sword, and after three years two swords were completed, one female and one male. Ganjiang secretly kept the male and presented the female to the king of Chu. The king kept it hidden in a case, and often heard it cry mournfully. The king asked his ministers, and they said: "Swords have male and female; the one that cries misses the male." The king was furious and had Ganjiang seized and killed. Ganjiang knew this would come to pass and had hidden the sword inside a pillar of the house, and told his wife Moye: "The sun comes out at the north door; the southern mountain has its pines; the pine grows on stone, and the sword is within." His wife later bore a son, named Red-between-the-Eyebrows. At fifteen he asked his mother: "Where is my father?" His mother told him the earlier events. After long thought he split the pillar and found the sword, and day and night wished to avenge his father. The king of Chu also offered a reward to find him, announcing: "Whoever gets Red-between-the-Eyebrows will be richly rewarded." Red then fled. Soon a guest said: "Are you not Red-between-the-Eyebrows?" He said: "Yes." The guest said: "I am a man of Zengshan, and can avenge your father for you." Red said: "My father was innocent and was wrongly poisoned and killed. Now that you show me such kindness, what do you need?" The guest said: "I need your head and the sword." Red then gave him the sword and his head. The guest took them and presented them to the king of Chu. The king was overjoyed. The guest said: "Let it be boiled in oil." The king then threw it into a cauldron. The guest tricked the king, saying: "Its head does not dissolve." When the king came to look, the guest from behind aimed the sword at the king's head, and it dropped into the cauldron. The two heads then bit at each other. The guest, fearing Red would lose, cut his own throat to help, and the three heads bit one another, and soon all dissolved. (The Sichuan edition lacks this passage about the king of Chu.) Xuedou said: this sword can lean on heaven and shine on snow. People commonly say: "A long sword leaning on heaven, its light can shine on snow." This little use of it: 'The great smith does not stop grinding and polishing; the master craftsman never ceases wiping and brushing.' The master craftsman is Ganjiang himself. The story shows itself, and Xuedou brings it out at the end of his verse.

別別也不妨奇特。別有好處。與尋常劍不同。且道如何是別處。珊瑚枝枝撐著月。可謂光前絕後獨據寰中。更無等匹。畢竟如何諸人頭落也。老僧更有一小偈。

(Yuanwu continues:) 'Different, different' is quite extraordinary; there is something good that is different, unlike an ordinary sword. Now tell me, what is the difference? 'Every branch of coral holds up the moon.' This may be called unprecedented and unsurpassed, alone holding the whole world with no equal. In the end, how is it? All your heads have fallen. This old monk has one more little verse.

詒(音待欺也)囓(倪結切噬也)

Dai (pronounced dai; to deceive). Nie (the fanqie is 'ni-jie'; to bite).

萬斛盈舟信手拏卻因一粒甕吞蛇

Ten thousand measures fill the boat; I take them in hand, yet because of one grain a jar swallowed a snake.

拈提百轉舊公案撒卻時人幾眼沙

Taking up and raising an old case a hundred times, I scatter sand in how many eyes of people today.

雪竇頌古百則。叢林學道詮要也。其間取譬經論或儒家文史。以發明此事。非具眼宗匠時為後學擊揚剖析。則無以知之。

Xuedou's Verses on Old Cases in a hundred cases are the essential explanation for those studying the Way in the monasteries. In them he draws analogies from the sutras and treatises or from the Confucian literature and histories to bring this matter to light. Unless a master with the eye strikes up and analyzes them from time to time for later students, there is no way to know them.

圜悟老師。在成都時。予與諸人請益其說。師後住夾山道林。復為學徒扣之。凡三提宗綱。語雖不同。其旨一也。門人掇而錄之。既二十年矣。師未甞過而問焉。流傳四方。或致踳駁。諸方且因其言以其道不能尋繹之。而妄有改作。則此書遂廢矣。學者幸諦其傳焉。

When Master Yuanwu was in Chengdu, I and others asked for his instruction on them. Later the Master resided at Mount Jia and Daolin, and again students questioned him about them. Altogether he took up the school's main thread three times, and though the words differ, the point is one. His disciples gathered and recorded it, and twenty years have already passed; the Master never reviewed it again. It has spread in all directions and perhaps become jumbled and contradictory; some places, on the basis of its words, cannot trace its Way, and make arbitrary alterations, and then this book will be abandoned. I hope students will carefully examine its transmission.

宣和乙巳春暮上休。𭷔人關友無黨記。

Written at the end of spring in the year yiyi of the Xuanhe era, at the first rest day, by Guan Youwudang of Zhiyuan.

雪竇頌古百則圜悟重下注腳。單示叢林。永垂宗旨經也。學人機鋒捷出。大慧密室勘辨。知無實詣。毀梓不傳權也。此書諸佛正眼列祖大機。兩經鉗鎚。一無瑕纇。茲欲與大慧長書並駕。同圜悟心要兼行。揭杲日於迷途。指南針於慧海。快然一覩。開彼群愚。相與圓成。不無利益。幸甚。

Xuedou's Verses on Old Cases in a hundred cases, to which Yuanwu again added commentary, were shown solely to the monasteries and left behind as an eternal teaching of the school; this is the sutra. When the sharpness of students came out swift, Dahui examined them in his secret room, knew there was no real attainment, destroyed the printing blocks and did not transmit it; this is expedient means. This book contains the correct eye of all Buddhas and the great mechanisms of the successive patriarchs; passing through the tongs and hammer of both the sutra and the expedient, it has not a single flaw. Here we wish to set it side by side with Dahui's Long Letters and circulate it together with Yuanwu's Essentials of Mind, raising a bright sun on the road of the deluded and a south-pointing needle in the sea of wisdom. If one sees it with pleasure, it opens the many fools and, in mutual accomplishment, brings no little benefit. How fortunate.

右伏以。十七歲便悟雲門睦州。可道是口頭三昧。二百年不見碧巖雪竇。忽遭渠手下一交。怎忘得弓冶裘箕。莫斷卻兒孫種草。隨人去腳跟後轉。誰下得釣龍鉤。有箇具眼目底來。不看作繫驢橛。此事當如筏喻。他時自會筌忘。家家門戶透長安。前者呼後者應。種種因緣歸大數。昔之廢今之興。莫怪山僧口多。終是老婆心切。不讀東土書。安知西來意。重興一代宗風。雖無南去雁。看取北來魚。便有十分消息。持同文印。讀無盡燈。謹疏。

I humbly submit: At seventeen he awakened to Yunmen and Muzhou, and one may say it was only the samadhi of the mouth. For two hundred years the Blue Cliff and Xuedou were not seen, and suddenly one meets that fellow's exchange; how can one forget the bow-maker's son and the furrier's son? Do not cut off the seed of descendants. Following people and turning at their heels, who can cast the hook that angles for a dragon? If there is someone with an eye, let him not see it as a post for tethering a donkey. This matter should be taken like the parable of the raft; one day he will understand it and forget the fish trap. Every household's gate leads through to Chang'an; the first call and the later answer; all kinds of causes and conditions return to a great number. What was abandoned in the past is revived now; do not blame this mountain monk for saying much, for in the end it is only grandmotherly kindness. If one has not read the books of the Eastern Land, how does one know the meaning of the coming from the west? Reviving the school style of a generation: though there are no wild geese flying south, look at the fish that come from the north, and there will be full news. Holding the same-script seal, reading the inexhaustible lamp. Respectfully submitted.

今月日疏

Submitted on this month and day.

圓悟老祖居夾山時。集成此書。欲天下後世知有佛祖玄奧。豈小補哉。老妙喜深患學者不根於道溺於知解。由是毀之。謂其父子之間矛盾。可乎。今嵎中張居士重為板行。果何謂哉。覽者宜自擇焉。大德壬寅中秋。住天童第七世法孫比丘。淨日拜手謹書。

When Old Patriarch Yuanwu lived at Mount Jia, he compiled this book, wishing the world and later ages to know the profound mystery of the Buddhas and Patriarchs; was it a small help? Old Miaoxi, deeply troubled that students were not rooted in the Way and sank into intellectual understanding, destroyed it; to say that there is contradiction between father and son, is that acceptable? Now Layman Zhang of Yuzhong has had the blocks cut again; what is the reason? Let readers choose for themselves. Mid-autumn of the year renyin in the Dade era, written respectfully by the monk Jingri, seventh-generation Dharma grandson, residing at Tiantong.

圜悟禪師。評唱雪竇和尚頌古一百則。剖決玄微。抉剔幽邃。顯列祖之機用。開後學之心源。況妙智虛凝。神機默運。晶旭輝而玄扃洞照。圓蟾升而幽室朗明。豈淺識而能致極哉。後大慧禪師。因學人入室。下語頗異。疑之才勘而邪鋒自挫。再鞠而納欵。自降曰。我碧巖集中記來。實非有悟。因慮其後不明根本。專尚語言以圖口捷。由是火之以救斯弊也。然成此書。火此書。其用心則一。豈有二哉。嵎中張明遠偶獲寫本後冊。又獲雪堂刊本及蜀本。校訂訛舛。刊成此書。流通萬古。使上根大智之士。一覽而頓開本心。直造無疑之地。豈小補云乎哉。延祐丁巳迎佛會日。徑山住持比丘。𭤔陵拜書以為後序。

Chan Master Yuanwu's commentary on Master Xuedou's Verses on Old Cases in a hundred cases resolves the profound and subtle and picks out the hidden and deep, displaying the workings of the patriarchs and opening the mind-source of later students. Moreover, with wondrous wisdom empty and still and spiritual mechanisms silently turning, it is like a bright dawn that lights up the dark gate, or a full moon rising that brightens the secluded room; how could shallow knowledge reach its ultimate? Later Chan Master Dahui, when students came into his room and gave words that were quite strange, suspected it, and just upon testing, their false sharpness was blunted; on second questioning they confessed and surrendered, saying: 'I remembered it from the Blue Cliff Collection; I did not truly awaken.' Fearing that later they would not understand the root and would exclusively esteem words for the sake of quick speech, he burned it to save this ill. Yet making this book and burning this book had one intention; how could there be two? Zhang Mingyuan of Yuzhong happened to obtain the later volume of a manuscript, and also obtained the Xuetang printing and the Shu edition, collated the errors and discrepancies, and had the book cut and completed, to circulate for ten thousand ages, so that those of superior capacity and great wisdom, on one reading, may suddenly open their original mind and go straight to the ground of no doubt. How could one call it a small help? Written respectfully as a later preface on the day of the Buddha-welcoming assembly in the year dingsi of the Yanyou era, by the monk (name illegible) from Lingling, abbot of Jingshan.

儒門子貢極有功於東家聖人。藉令良馬見鞭影而奔。皆如瞠若乎後之顏子。吾聖師遊乎何言之天久矣。靈山會上。四眾海集。世尊拈花宗旨。諸人罔措。獨迦葉尊者。微為之破顏。與吾教中一唯之外口耳俱喪。同一頓徹懸悟。當時曾參。不直下剖擊忠恕之秘鑰。豈惟門人之惑滋甚。千載之下。何以祛一貫之迷雲乎。異時成都佛果圜悟老禪。笏夾山丈室。拈提雪竇頌古百則。其大弟子杲上座。懼學人泥於言句。辜負從上諸祖。取老和尚舌頭。一截併付烈焰。煙而颺之拉𣜂堆。自以巨壑太虛投置毫滴。如古德德山賣弄油餈婆前。此疏鈔已埃冷而無餘矣。野火燒不盡。春風吹又生。花落碧巖。陽坡如繡。歷過去劫。死灰復然。不知何許。許多葛藤。一一從嵎中張居士手栽無影樹子上。全體敗露。直得般若無說諸天雨花。百七八十年。衲僧驀地。橫穿鼻孔。從前不曾嗅底寶燻。一旦水湧雲蒸。於八萬四千毛孔。悉普悉遍。可謂甚深希有。難值難遇之事。已而居士二子得心疾。或謂。勤寶經杲上座燬板。居士不當拾遺燼。而日月光景之故。受如是報。居士者疑其說。以質於予。予謂。圜悟門人人人而杲上座。碧巖自碧。何得有說杲上座。見月亡指。遂乃追尤古佛。毒燎亙天。倒卻剎竿。不放一綫。彼未甞識月者。誰將乘一指而示之。或者又謂。杲上座火此書。盟之社鬼者深重。居士二子之患正坐此。予謂。當杲上座灼然秉炬時。煉得故紙通紅。何緣密室通風。老勤巴命門舌根。別自有不壞處。一星迸散。明月空山。張居士那裡得這消息來。把天然一段西蜀錦機。依舊織作舊日花樣。意者主林神陰為之地。訶護至今。料亦是此書合出世因緣時節。清涼池上。針芥相逢。則書寫讀誦。為人演說之功。應獲殊勝福德。何況金石刻鏤。展轉流佈。居士二子之心疾根本。本不在此。客作漢。妄以情識卜度。

In the Confucian school, Zigong did great service to the sage of the east house. If a fine horse sprang forward at the shadow of the whip, all would be like Yan Zi staring in awe behind the Master. My holy teacher had long roamed in the heaven of no words. At the Vulture Peak assembly, the four groups gathered like the sea; the World-Honored One held up a flower, and the assembly was at a loss; only Venerable Kasyapa faintly broke into a smile. Like the single 'yes' in my teaching, where mouth and ear are both lost, it was the same sudden thorough awakening. At that time, if Zeng Can had not directly broken open the secret key of loyalty and reciprocity, not only would the disciples' confusion have deepened, but a thousand years later, how could one dispel the clouds of confusion about the one thread running through all? Once, in Chengdu, old Chan Master Yuanwu of Foguo held his tablet in the abbot's room at Mount Jia and took up Xuedou's Verses on Old Cases in a hundred cases. His great disciple, Teacher Gao, fearing that students would be stuck on words and phrases and fail the patriarchs of the past, took the old master's tongue and consigned it to blazing flames, letting the smoke rise and scatter on the rubbish heap, as though pouring a drop into a great gorge or the great void, like the ancient Deshan before the old woman selling oil cakes. This commentary and notes had already turned to cold ash, nothing left. Yet wildfire cannot burn it all out, and the spring wind blows and it grows again. Flowers fall on the Blue Cliff, and the sunny slope is like embroidery. Passing through past kalpas, dead ashes blaze again; I do not know where all these entanglements came from. One by one they were planted by Layman Zhang of Yuzhong on a tree with no shadow, and their whole substance is exposed. Prajna needs no explanation, yet the devas rain flowers. After a hundred and seventy or eighty years, monks suddenly pierce their nostrils crosswise; the precious incense never smelled before surges like water and steams like clouds, and in an instant fills all eighty-four thousand pores. It may be called a profound, rare matter, hard to meet. Later the layman's two sons fell ill in the mind. Some said: because Qin Bao's scriptures had the blocks burned by Teacher Gao, the layman should not have picked up the remaining embers, and for the sake of the light of the sun and moon he received such a retribution. The layman doubted this and asked me about it. I said: Among Yuanwu's disciples, each is a Teacher Gao; the Blue Cliff is blue in itself; how can one say that Teacher Gao, seeing the moon and forgetting the finger, went on to blame the old Buddha and let a poisonous fire stretch to heaven, toppling the pole of the temple and leaving not a thread? Those who have never known the moon, who will ride on a finger to show it to them? Others say: Teacher Gao burned this book and swore it to the ghosts of the altar, which was very grave, and the layman's two sons' trouble lies precisely here. I say: when Teacher Gao clearly took up the torch, burning the old paper red through, how did wind pass through the secret room? Old Qin's life-gate and tongue root have a separate indestructible part; a single spark scattered, and a bright moon in an empty mountain; where did Layman Zhang get this news? Taking a stretch of natural Western Shu brocade and weaving it once again in the old pattern, I suppose the forest spirits secretly prepared the ground, guarded it until now, and this too must be the time and circumstance for this book to appear in the world. At the Cool Pond, a needle and a mustard seed meet; writing out, reading and reciting, and explaining it to others should bring supreme merit and blessing. How much more so cutting it in stone and wood and passing it along in circulation! The root of the layman's two sons' mind-sickness was never in this. A hired hand wrongly weighs it by feeling and consciousness.

居士緣其目前不足計拔之禍福。亦以情識卜度之。是相隨赴火坑也。豈不冤哉。冥驗記。沛國周氏。三子並瘖。一日有客造門曰。君可內省宿愆。忽猛憶兒時見燕窠三子。伺其母出。各以一蒺藜吞之。斯須共斃。母還悲鳴而去。常自悔責。客曰。君既知悔責。罪今免矣。三子即皆能言。然則居士二子之病風喪心。得無亦有可悔恨之事乎。談般若者。若為人輕賤。是人先世罪業應墮惡道。以今世人輕賤故。先世罪業即為消滅。居士能於此有省。縱無始劫來所造諸業。當應時消滅。即君二子之心疾。當如周氏三子之應時能言。可以不疑。世尊住世。四十九年。六百函文字。覆藏遍界。若從杲上座之說。萬年一念。更留蹤跡作麼。向上禪林無限尊宿有兩句。最端的曰。任爾即心即佛。我但非心非佛。今而後有謗如來正法輪者。君但應之曰。任汝說杲上座底是。我只說勤老師底是。若不如是。即恐燎卻面門。四百四病一時發矣。將如居士二子心疾何。不見古人道。養子方知父母恩。居士學佛知恩。臨老懺悔。他日作家爐鞴。跳出丈六金身。不知還見勤老師真箇揚眉竪拂否。若還一句薦得。向道佛祖有誓。罪不重科。莫殃及他家兒孫好。雖然如是。且得沒交涉。是年延祐丁巳中元日。海粟老人馮子振題。

The layman, because of what was before his eyes, could not weigh blessing and misfortune, and likewise weighed it by feeling and consciousness, and so followed along to jump into the fire pit. Is it not a wrong? The Record of Hidden Proofs says: a Zhou family of Pei state had three sons, all mute. One day a guest came to the gate and said: "You should examine yourself for past faults within." Suddenly he recalled that in childhood he saw three nestlings in a swallow's nest, and while their mother was out he fed each of them a caltrop; in a moment all died, and the mother returned, cried sadly and left. He had always blamed himself with regret. The guest said: "Since you know to regret and blame yourself, your guilt is now absolved." The three sons could all speak. Then the layman's two sons who went mad and lost their minds, might there not also be something to regret? One who speaks of prajna, if he is despised by others, this person's past karmic offenses, which should have made him fall into evil paths, because of being despised by people in this life, those past offenses are thereby extinguished. If the layman can awaken to this, then even the karmas made through beginningless kalpas will be extinguished on the spot, and the mind-sickness of your two sons will be like the Zhou family's three sons, able to speak on the spot; there is no need to doubt. The World-Honored One lived in the world for forty-nine years, and six hundred cases of writing cover the whole world. If one follows Teacher Gao's saying, one thought for ten thousand years, what traces are left to remain? Among countless venerables of the Chan forests above, there are two lines that are most clear: "Let you say mind is Buddha; I only say not mind, not Buddha." From now on, if anyone slanders the true Dharma wheel of the Tathagata, you need only answer: "Let you say Teacher Gao is right; I will say Old Teacher Qin is right." If not so, I fear your face will be scorched, and the four hundred and four illnesses will break out at once. What then of the layman's two sons' mind-sickness? Did you not hear the ancients say: "Only when you raise a child do you know the parents' kindness"? The layman, studying the Buddha, knows kindness, and repents in old age. Some day, from the master's furnace and bellows, a sixteen-foot golden body will leap out; I do not know whether he will see Old Teacher Qin truly raising his eyebrows and holding up the whisk. If you can recognize it in a single phrase, I tell you the Buddhas and Patriarchs have a vow: the offense is not penalized twice; do not bring calamity on the descendants of another family. Even so, it still has no connection. Written in the same year, the dingsi year of Yanyou, on the Zhongyuan festival, by Feng Zizhen, the old man Haisu.

碧巖集行於世者數版。卷套多多。到上學徒盛笈非便也。故(予)欲成小字縮行省紙冊。有年所矣。安政丁巳秋。篤信檀士戮力捨財。喜資上木。即命剞劂氏。事既竣焉。喜捨刊梓製本賤價。固予初志也。若夫碧巖曲節。先哲序跋善美盡盡。(予)何言乎。簡省刻成。故書詹言於筴端。爾安政六年歲在己未秋七月初吉勅住華園玉桃菴主萬寧玄彙敬識。

The Blue Cliff Collection has circulated in the world in several editions, with many fascicles and cases, which is inconvenient for students traveling with their book boxes. So I wished to make a small-character, condensed edition that saves paper, and for years I have kept this in mind. In the autumn of the dingsi year of the Ansei era, devoted lay patrons united their strength and donated wealth, gladly funding the cutting of the blocks, and I at once instructed the engraver; the work is now complete. That the cutting is joyfully donated and the volume made at a low price was indeed my original intention. As for the fine points of the Blue Cliff, the prefaces and postscripts of earlier worthies have said all that is good and beautiful; what more can I say? Because the condensed version is complete, I write these few words at the head of the volume. On the first day of the seventh month, autumn of the year jiwei, the sixth year of Ansei, respectfully recorded by Mannei Genkai, imperially appointed abbot of Jade Peach Hermitage in Huayuan.