Foguo Yuanwu Chan Master's Blue Cliff Record, Fascicle Six, End

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: