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

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.)