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

雲門大師。出八十餘員善知識。遷化後七十餘年。開塔觀之。儼然如故。他見地明白。機境迅速。大凡垂語別語代語。直下孤峻。只這公案。如擊石火。似閃電光。直是神出鬼沒。慶藏主雲。一大藏教還有這般說話麼。如今人多向情解上作活計。道佛是三界導師四生慈父。既是古佛。為什麼卻與露柱相交。若恁麼會。卒摸索不著。有者喚作無中唱出。殊不知宗師家說話。絕意識絕情量。絕生死絕法塵。入正位更不存一法。爾才作道理計較。便纏腳纏手。且道他古人意作麼生。但只使心境一如。好惡是非。撼動他不得。便說有也得無也得。有機也得無機也得。到這裡拍拍是令。五祖先師道。大小雲門元來膽小。若是山僧。只向他道第八機。他道。古佛與露柱相交。是第幾機。一時間且向目前包裹。僧問。未審意旨如何。門雲。一條絛三十文買。他有定乾坤底眼。既無人會。後來自代雲。南山起雲北山下雨。且與後學通箇入路。所以雪竇只拈他定乾坤處教人見。若才犯計較露箇鋒鋩。則當面蹉過。只要原他雲門宗旨。明他峻機。所以頌出雲。

The Great Master Yunmen produced over eighty good teachers. Seventy years and more after his passing, when the stupa was opened and viewed, he looked just as before. His insight was clear, and his workings and objects swift. In general, whether his introductions, alternate sayings or substitute sayings, he was straightforwardly solitary and steep. This very case is like a spark struck from stone, like a flash of lightning, truly spirits emerging and ghosts vanishing. Registrar Qing said: Does the whole Tripitaka have a saying like this? Nowadays people mostly make their living in emotional understanding, saying the Buddha is the guide of the three realms and the compassionate father of the four kinds of birth. Since he is an ancient buddha, why does he intermingle with a pillar? If you understand it this way, you will grope and never find it. Some call it singing out of nothing. They do not know that the words of a master cut off consciousness, cut off emotional measure, cut off birth and death, cut off the dust of dharma, enter the correct position, and no longer preserve a single dharma. As soon as you produce reasoning and calculation, you are bound in foot and hand. Tell me, what was the ancient's meaning? He only made mind and object one, so that good and bad, right and wrong could not shake him, and then it is acceptable to say there is or is not, there is an opportunity or no opportunity. Arriving here, every clap is a command. My late teacher Wuzu said: Great Yunmen was originally timid. If it were this mountain monk, I would only tell him the eighth opportunity. He said: An ancient buddha and a pillar intermingle: what opportunity is this? He wrapped it up for the moment in what was before his eyes. A monk asked, "I wonder what is the point." Men said, "One sash costs thirty cash." He has the eye that settles heaven and earth. Since no one understood, later he answered for them himself: Clouds rise on the southern mountain, rain falls on the northern mountain. This also opened an entrance for later students. So Xuedou takes up only his place that settles heaven and earth and shows it to people. If one touches on calculation and reveals a blade, one passes it by face to face. One only needs to trace back Yunmen's school's aim and make clear his steep opportunity, so he sang it out:

南山雲(乾坤莫覩。刀斫不入)北山雨(點滴不施。半河南半河北)四七二三面相覩(幾處覓不見。帶累傍人。露柱掛燈籠)

Clouds on the southern mountain (Heaven and earth cannot be seen. A knife can't cut in.) Rain on the northern mountain (Not a drop given. Half on the south of the river, half on the north.) Twenty-eight, face to face, they see each other (Searched for in many places and not seen. It implicates bystanders. A lantern hung on a pillar.)

新羅國裡曾上堂(東湧西沒。東行不見西行利。那裡得這消息來)

In the country of Silla he once ascended the hall (Surging in the east and sinking in the west. Going east does not see the benefit of going west. Where did this news come from?)

大唐國裡未打鼓(遲一刻。還我話頭來。先行不到。末後太過)

In the Great Tang country the drum has not yet been struck (A moment late. Give me back my topic. Not reached by going first, overshot at the end.)

苦中樂(教阿誰知)樂中苦(兩重公案。使誰舉。苦便苦樂便樂。那裡有兩頭三面來)

Joy within bitterness (Who should know?) Bitterness within joy (Two layers of cases. Who should bring it up? Bitter is bitter and joyful is joyful; where would there be two heads and three faces?)

誰道黃金如糞土(具眼者辨。試拂試看。阿剌剌。可惜許。且道是古佛是露柱)

Who says yellow gold is like dung? (One with the eye can discern. Try brushing it off and looking. Alas, a pity. Tell me, is it the ancient buddha or the pillar?)

南山雲北山雨。雪竇買帽相頭。看風使帆。向劍刃上與爾下箇註腳。直得四七二三面相覩。也莫錯會。此只頌古佛與露柱相交。是第幾機了也。後面劈開路。打葛藤要見他意。新羅國裡曾上堂。大唐國裡未打鼓。雪竇向電轉星飛處便道。苦中樂樂中苦。雪竇似堆一堆七珍八寶。在這裡了。所以末後有這一句子。雲。誰道黃金如糞土。此一句是禪月行路難詩。雪竇引來用。禪月雲。山高海深人不測。古往今來轉青碧。淺近輕浮莫與交。地卑只解生荊棘。誰道黃金如糞土。張耳陳餘斷消息。行路難行路難。君自看。且莫土曠人稀。雲居羅漢。

Clouds on the southern mountain, rain on the northern mountain. Xuedou buys a hat and sizes up the head, trims the sail to the wind, and on the sword's edge writes you a footnote. Even if you get twenty-eight face to face, do not misunderstand. This only versifies the ancient buddha and the pillar intermingling, what opportunity this is. Afterward he splits open the road, tangling vines, wanting to see his meaning. In the country of Silla he once ascended the hall. In the Great Tang country the drum has not yet been struck. Xuedou, at the place of turning lightning and flying stars, says at once: Joy within bitterness, bitterness within joy. Xuedou seems to pile up a heap of seven jewels and eight treasures right here. So at the end there is this line, which says: Who says yellow gold is like dung? This line is from Chanyue's poem Hard Is the Road. Xuedou cites it. Chanyue said: The mountain is high and the sea deep, people cannot fathom; from ancient to present it turns blue-green. Do not befriend the shallow and frivolous; low ground only knows how to grow brambles. Who says yellow gold is like dung? Zhang Er and Chen Yu broke off news. Hard is the road, hard is the road; look for yourself. And do not say that land is wide and people are few. Yunju Arhat.

垂示雲。道是是無可是。言非非無可非。是非已去。得失兩忘。淨裸裸赤灑灑。且道。面前背後是箇什麼。或有箇衲僧出來道。面前是佛殿三門。背後是寢堂方丈。且道。此人還具眼也無。若辨得此人。許爾親見古人來。

Introduction. Say it is right, and there is nothing that can be right. Say it is wrong, and there is nothing that can be wrong. Once right and wrong are gone, gain and loss are both forgotten: naked and bare, open and clear. Tell me, what is it in front and behind? Suppose a monk came out and said: In front are the Buddha hall and the three gates; behind are the sleeping quarters and the abbot's room. Tell me, does this person have the eye? If you can discern this person, I allow that you have personally seen the ancients.

【八四】舉。維摩詰問文殊師利(這漢太殺合閙一場。合取口)何等是菩薩入不二法門(知而故犯)文殊曰。如我意者(道什麼。直得分疎不下。擔枷過狀。把髻投衙)於一切法(喚什麼作一切法)無言無說(道什麼)無示無識(瞞別人即得)離諸問答(道什麼)是為入不二法門(用入作什麼。用許多葛藤作什麼)於是文殊師利問維摩詰。我等各自說已。仁者當說。何等是菩薩入不二法門(這一靠莫道金粟如來。設使三世諸佛。也開口不得。倒轉鎗頭來也。刺殺一人。中箭還似射人時)雪竇雲。維摩道什麼(咄。萬箭攢心。替他說道理)復雲。勘破了也(非但當時。即今也恁麼。雪竇也是賊過後張弓。雖然為眾竭力。爭奈禍出私門。且道雪竇還見得落處麼。夢也未夢見。說什麼勘破。嶮。金毛獅子也摸索不著)。

[Case 84] Cited: Vimalakirti asked Manjushri, (This fellow is too much; he would only stir up a commotion. He should shut his mouth.) "What is a Bodhisattva entering the Dharma gate of non-duality?" (Knowing and yet knowingly violating.) Manjushri said, "By my idea," (What are you saying? He is simply unable to explain. Carrying a cangue to file the complaint. Throwing his topknot at the yamen.) "regarding all dharmas," (What do you call all dharmas?) "without words, without speech," (What are you saying?) "without showing, without knowing," (Fooling others is fine.) "apart from all questions and answers," (What are you saying?) "this is entering the Dharma gate of non-duality." (What use is entering? What use is so many tangled vines?) Then Manjushri asked Vimalakirti, "We have each spoken. Now you should speak. What is a Bodhisattva entering the Dharma gate of non-duality?" (This lean: don't say the Golden Millet Tathagata, even if all buddhas of the three times, none could open his mouth. He has turned the spear point back, stabbing one person to death; being hit by the arrow is just like when one shoots someone.) Xuedou said, "What did Vimalakirti say?" (Ha. Ten thousand arrows pierce the heart. Explaining reasons for him.) He said again, "He saw through him!" (Not only then; even now it is like this. Xuedou too draws the bow after the thief has passed. Although he exerts himself for the assembly, alas, the calamity comes out of the private gate. Tell me, does Xuedou see where it lands? He has not even dreamed of it; what is he saying about seeing through? Dangerous. Even the golden-haired lion cannot grope it.)

維摩詰令諸大菩薩各說不二法門。時三十二菩薩。皆以二見有為無為真俗二諦。合為一見。為不二法門。後問文殊。文殊雲。如我意者。於一切法。無言無說。無示無識。離諸問答。是為入不二法門。蓋為三十二人以言遣言。文殊以無言遣言。一時掃蕩總不要。是為入不二法門。殊不知靈龜曳尾。拂跡成痕。又如掃箒掃塵相似。塵雖去。箒跡猶存。末後依前除蹤跡。於是文殊卻問維摩詰雲。我等各自說已。仁者當自說。何等是菩薩入不二法門。維摩詰默然。若是活漢。終不去死水裡浸卻。若作恁麼見解。似狂狗逐塊。雪竇亦不說良久。亦不說默然據坐。只去急急處雲。維摩道什麼。只如雪竇恁麼道。還見維摩麼。夢也未夢見在。維摩乃過去古佛。亦有眷屬。助佛宣化。具不可思議辯才。有不可思議境界。有不可思議神通妙用。於方丈室中。容三萬二千獅子寶座。與八萬大眾。亦不寬狹。且道是什麼道理。喚作神通妙用得麼。且莫錯會。若是不二法門。雖同得同證方乃相共證知。獨有文殊。可與酬對。雖然恁麼。還免得雪竇檢責也無。雪竇恁麼道。也要與這二人相見雲。維摩道什麼。又云。勘破了也。爾且道是什麼處。是勘破處。只這些子。不拘得失。不落是非。如萬仞懸崖。向上捨得性命。跳得過去。許爾親見維摩。如捨不得。大似群羊觸藩。雪竇故然是捨得性命底人。所以頌出雲。

Vimalakirti had the great bodhisattvas each speak on the Dharma gate of non-duality. At that time thirty-two bodhisattvas all took the dualistic views of the conditioned and the unconditioned, the true and the conventional truths, and combined them into one view, which they made the Dharma gate of non-duality. Later they asked Manjusri. Manjusri said: 'As I see it, regarding all dharmas, there is no word and no speech, no showing and no knowing, apart from all questions and answers; this is entering the Dharma gate of non-duality.' The thirty-two used words to dismiss words, while Manjusri used no words to dismiss words, sweeping everything away at once and wanting none of it; this was entering the Dharma gate of non-duality. They do not realize that a spirit tortoise dragging its tail only makes marks as it brushes away its traces; it is also like a broom sweeping dust: though the dust is gone, the broom's marks remain. In the end he has again to remove the traces. Then Manjusri in turn asked Vimalakirti: 'We have each spoken; now you, sir, should speak yourself: what is the bodhisattva's entering the Dharma gate of non-duality?' Vimalakirti was silent. A living fellow would never go soak in dead water. If you take it with this kind of understanding, you are like a mad dog chasing a clod. Xuedou does not say 'a long silence' nor 'sat in silence'; he only goes to the urgent place and speaks. What did Vimalakirti say? Just as Xuedou says it, do you see Vimalakirti? You have not even dreamed of it. Vimalakirti was a Buddha of the past, and he also had a retinue to help the Buddha spread his teaching, with inconceivable eloquence, an inconceivable realm, and inconceivable spiritual powers and wondrous functions. In his ten-foot room he held thirty-two thousand lion thrones and eighty thousand people with neither crowding nor emptiness. Tell me, what principle is this? Can you call it spiritual power and wondrous function? Do not misunderstand. As for the Dharma gate of non-duality, though all attain and realize it together, only then can they know it with each other; only Manjusri could answer him. Even so, can he escape Xuedou's examination? Xuedou speaks this way because he wants these two to meet: 'What did Vimalakirti say?' And he says: 'Seen through.' Tell me, where is the place of being seen through? Just this little bit, not bound by gain and loss, not falling into right and wrong, is like a cliff ten thousand fathoms high: if you can give up your life and leap over it above, I allow you to see Vimalakirti in person; if you cannot give it up, you are very much like a flock of sheep butting a fence. Xuedou was indeed one who could give up his life, and so he brings out his verse:

咄這維摩老(咄他作什麼。朝打三千暮打八百。咄得不濟事。好與三十棒)悲生空懊惱(悲他作什麼。自有金剛王寶劍。為他閑事長無明。勞而無功)

Chi! This old Vimalakirti! (Why shout at him? Three thousand blows in the morning and eight hundred in the evening; shouting does no good; he should be given thirty blows.) Sorrow is born, vainly and bitterly vexed. (What is there to grieve? There is the Vajra King's precious sword; for his idle business he grows ignorance; toil without achievement.)

臥疾毘耶離(因誰致得。帶累一切人)

Lying ill in Vaishali. (Because of whom was it brought about? He drags in everyone.)

全身太枯槁(病則且置。為什麼口似匾擔。飯也吃不得。喘也喘不得)

His whole body is parched and withered. (Set the illness aside; why is his mouth like a carrying pole, unable to eat or even to pant?)

七佛祖師來(客來須看。賊來須打。成群作隊。也須是作家始得)

The Patriarch-teacher of the seven Buddhas comes. (When a guest comes you must look; when a thief comes you must strike; in crowds and bands, it still takes an adept.)

一室且頻掃(猶有這箇在。元來在鬼窟裡作活計)請問不二門(若有可說。被他說了也。打雲。和闍黎。也尋不見)

The one room is frequently swept. (There is still this here; he turns out to be making a living in a ghost cave.) Please ask about the gate of non-duality. (If there is anything to say, he has said it; strike. Even you, teacher, cannot be found.)

當時便靠倒(蒼天蒼天。道什麼)

At that moment he leaned back and collapsed. (Blue Heaven, Blue Heaven! What did he say?)

不靠倒(死中得活。猶有氣息在)金毛獅子無處討(咄。還見麼。蒼天蒼天)

Or he did not lean back and collapse. (Gaining life in death; still breath is present.) The golden-haired lion can be found nowhere. (Chi! Do you see it? Blue Heaven, Blue Heaven!)

雪竇道。咄這維摩老。頭上先下一咄作什麼。以金剛王寶劍。當頭直截。須朝打三千暮打八百始得。梵語云維摩詰。此雲無垢稱。亦云淨名。乃過去金粟如來也。不見僧問雲居簡和尚。既是金粟如來。為什麼卻於釋迦如來會中聽法。簡雲。他不爭人我。大解脫人不拘成佛不成佛。若道他修行務成佛道。轉沒交涉。譬如圓覺經云。以輪迴心。生輪迴見。入於如來大寂滅海。終不能至。永嘉雲。或是或非人不識。逆行順行天莫測。若順行則趣佛果位中。若逆行則入眾生境界。壽禪師道。直饒爾磨鍊得到這田地。亦未可順汝意在。直待證無漏聖身。始可逆行順行。所以雪竇道。悲生空懊惱。維摩經云。為眾生有病故。我亦有病。懊惱則悲絕也。臥疾毘耶離。維摩示疾於毘耶離城也。唐時王玄策使西域過其居。遂以手板縱橫量其室得十笏。因名方丈。全身太枯槁。因以身疾。廣為說法雲。是身無常無強無力無堅。速朽之法。不可信也。為苦為惱。眾病所集。乃至陰界入所共合成。七佛祖師來。文殊是七佛祖師。承世尊旨往彼問疾。一室且頻掃。方丈內皆除去所有。唯留一榻等文殊至。請問不二法門也。所以雪竇道。請問不二門。當時便靠倒。維摩口似匾簷。如今禪和子便道。無語是靠倒。且莫錯認定盤星。雪竇拶到萬仞懸崖上。卻雲不靠倒。一手擡一手搦。他有這般手腳。直是用得玲瓏。此頌前面拈雲維摩道什麼。金毛獅子無處討。非但當時。即今也恁麼。還見維摩老麼。盡山河大地草木叢林。皆變作金毛獅子。也摸索不著。

Xuedou says: 'Chi! This old Vimalakirti!' Why first put a shout at the head? With the Vajra King's precious sword, cutting straight at the head, one must give three thousand blows in the morning and eight hundred in the evening for it to do. In Sanskrit, Vimalakirti means 'Stainless Name,' also called 'Pure Name,' and he was the Buddha Golden Millet Tathagata of the past. Have you not seen a monk ask Master Yunju Jian: 'Since he is the Tathagata Golden Millet, why did he listen to the Dharma in the assembly of Shakyamuni Tathagata?' Jian said: 'He does not contest self and other. A great liberated person is not bound by whether he becomes a Buddha or not. If you say he cultivated in order to become a Buddha, that is all the more irrelevant.' It is like the Sutra of Perfect Enlightenment says: 'With a mind of transmigration, giving rise to views of transmigration, one enters the great sea of the Tathagata's quiescence and will never reach it.' Yongjia said: 'Whether right or wrong, people do not recognize; going against or going with, Heaven cannot fathom.' If going with, one heads toward the stage of Buddha-fruit; if going against, one enters the realm of sentient beings. Chan Master Shou said: 'Even if you grind and refine yourself to this ground, it still will not necessarily accord with your intention; only after realizing the sage body free of outflows can you go against and go with.' So Xuedou says: 'Sorrow is born, vainly and bitterly vexed.' The Vimalakirti Sutra says: 'Because sentient beings are ill, I am ill too.' When vexation is exhausted, so is sorrow. 'Lying ill in Vaishali': Vimalakirti showed illness in the city of Vaishali. In the Tang, Wang Xuance, on an embassy to the Western Regions, passed his dwelling and measured the room across and along with his court tablet, finding it was ten tablets wide, and so it was called a ten-foot room. 'His whole body is parched and withered': using his bodily illness he widely preached the Dharma, saying: 'This body is impermanent, without strength, without power, without firmness; it is a quickly decaying thing and cannot be trusted. It is suffering and affliction, the gathering of many illnesses, and is formed by the combination of the aggregates, realms and sense-fields.' 'The Patriarch-teacher of the seven Buddhas comes': Manjusri is the Patriarch-teacher of the seven Buddhas; he went there to inquire after his illness on the World-Honored One's instruction. 'The one room is frequently swept': in the ten-foot room everything was removed, leaving only one couch, to wait for Manjusri to arrive. 'Please ask about the gate of non-duality': so Xuedou says, 'Please ask about the gate of non-duality; at that moment he leaned back and collapsed.' Vimalakirti's mouth was like a carrying pole. Chan followers now say that silence is 'leaning back and collapsing.' Do not mistake the fixed star on the scale. Xuedou presses to the top of a cliff ten thousand fathoms high and then says 'or he did not lean back and collapse.' One hand lifts and one hand presses down; he has such hands and feet and uses them so brilliantly. This verse is a comment on the earlier 'what did Vimalakirti say?' 'The golden-haired lion can be found nowhere': not only at that time, but right now it is so. Do you see old Vimalakirti? Even if all the mountains, rivers, great earth, grass, trees and forests all turned into golden-haired lions, you could not grope for him.

垂示雲。把定世界不漏纖毫。盡大地人亡鋒結舌。是衲僧正令。頂門放光。照破四天下。是衲僧金剛眼睛。點鐵成金。點金成鐵。忽擒忽縱。是衲僧拄杖子。坐斷天下人舌頭。直得無出氣處。倒退三千里。是衲僧氣宇。且道總不恁麼時。畢竟是箇什麼人。試舉看。

Introduction: To hold the world fast without leaking a hair's breadth, so that all the earth's people lose their sharpness and tie their tongues, is the proper command of a monk. To emit light from the crown of the head and shine through the four continents is the diamond eye of a monk. To touch iron and make gold, to touch gold and make iron, now seizing, now releasing, is the staff of a monk. To sit cutting off the tongues of all the world, so that they have no place to let out breath and retreat three thousand li, is the bearing of a monk. Tell me, when it is none of these, what kind of person is he after all? Try citing it.

【八五】舉。僧到桐峰庵主處便問。這裡忽逢大蟲時。又作麼生(作家弄影漢。草窠裡一箇半箇)庵主便作虎聲(將錯就錯。卻有牙爪。同生同死。承言須會宗)僧便作怕勢(兩箇弄泥團漢。見機而作。似則也似。是則未是)庵主呵呵大笑(猶較些子。笑中有刀。亦能放亦能收)僧雲。這老賊(也須識破。敗也。兩箇都放行)庵主雲。爭奈老僧何(劈耳便掌。可惜放過。雪上加霜又一重)僧休去(恁麼休去。二俱不了。蒼天蒼天)雪竇雲。是則是兩箇惡賊。只解掩耳偷鈴(言猶在耳。遭他雪竇點檢。且道當時合作麼生免得點檢。天下衲僧不到)。

[Case 85] Cited: A monk came to the hermit of Tongfeng and asked at once, 'If you suddenly met a tiger here, what then?' (An adept playing with shadows; one or half a person in the grass.) The hermit made a tiger's roar. (Taking the mistake as it is; yet there are claws and fangs; same life, same death; accepting words, one must understand the source.) The monk made a gesture of fear. (Two fellows playing with mud balls, acting as the opportunity arises; it resembles it but is not yet it.) The hermit laughed loudly. (It is somewhat better; a knife in the laugh; able to release and able to gather.) The monk said, 'You old thief!' (He must be seen through; lost, both are let go.) The hermit said, 'What can you do about this old monk?' (A slap right at the ear; a pity he let it pass; frost on top of snow, another layer.) The monk stopped. (Stopping like this, neither is finished; Blue Heaven, Blue Heaven!) Xuedou said, 'Right enough, two bad thieves who only know how to cover their ears to steal a bell.' (The words are still in the ear; examined by Xuedou. Tell me, how should they have done at the time to avoid being examined? The monks of the world do not reach it.)

大雄宗派下。出四庵主。大梅白雲。虎溪桐峰。看他兩人恁麼眼親手辨。且道誵訛在什麼處。古人一機一境。一言一句。雖然出在臨時。若是眼目周正。自然活鱍鱍地。雪竇拈教人識邪正辨得失。雖然如此。在他達人分上。雖處得失。卻無得失。若以得失見他古人。則沒交涉。如今人須是各各窮到無得失處。然後以得失辨人。若一向去揀擇言句處用心。又到幾時得了去。不見雲門大師道。行腳漢莫只空遊州獵縣。只欲得提搦閑言語。待老和尚口動。便問禪問道。向上向下。如何若何。大卷抄將去。𡎺向肚皮裡卜度。到處火爐邊。三箇五箇聚頭舉口。喃喃地便道。這箇是公才語。這箇是就身打出語。這箇是事上道底語。這箇是體裡語。體爾屋裡老爺老孃。噇卻飯了。只管說夢。便道我會佛法了也。將知恁麼行腳。驢年得休歇去。古人暫時間拈弄。豈有勝負得失是非等見。桐峰見臨濟。其時在深山卓庵。這僧到彼中遂問。這裡忽逢大蟲時又作麼生。峰便作虎聲。也好就事便行。這僧也會將錯就錯。便作怕勢。庵主呵呵大笑。僧雲。這老賊。峰雲。爭奈老僧何。是則是二俱不了。千古之下遭人點檢。所以雪竇道。是則是兩箇惡賊。只解掩耳偷鈴。他二人雖皆是賊。當機卻不用。所以掩耳偷鈴。此二老如排百萬軍陣。卻只鬪掃箒。若論此事。須是殺人不眨眼底手腳。若一向縱而不擒。一向殺而不活。不免遭人怪笑。雖然如是。他古人亦無許多事。看他兩箇恁麼。總是見機而作。五祖道。神通遊戲三昧。慧炬三昧。莊嚴王三昧。自是後人腳跟不點地。只去點檢古人便道。有得有失。有底道。分明是庵主落節。且得沒交涉。雪竇道。他二人相見皆有放過處。其僧道。這裡忽逢大蟲時又作麼生。峰便作虎聲。此便是放過處。乃至道。爭奈老僧何。此亦是放過處。著著落在第二機。雪竇道。要用便用。如今人聞恁麼道。

Under the lineage of Mazu Daxiong came four hermits: Damei, Baiyun, Huxi and Tongfeng. Look at these two, with sharp eyes and discerning hands; tell me, where is the confusion? Of the ancients' one mechanism and one realm, one word and one phrase, though they come out on the spur of the moment, if the eye is upright they are naturally lively. Xuedou picks it up to teach people to recognize the crooked and the straight and discern gain and loss. Even so, in the case of one who has reached, though he dwells in gain and loss, there is no gain and loss. If you look at the ancients by gain and loss, there is no connection. People today must each first reach the place where there is no gain and loss, and only then use gain and loss to judge others. If you only spend your mind picking over phrases, when will it end? Have you not seen what Master Yunmen said: 'You pilgrims, do not only roam in vain through prefectures and counties, just wanting to take hold of idle talk, waiting for the old teacher's mouth to move and then asking about Chan and the Way, up and down, how and what; you copy a big scroll of notes and carry it away, pound it into your belly and guess; everywhere around the stove, three or five gather and open their mouths and mutter: 'This is the words of a public talent, this is words drawn out of his own body, this is words said on an occasion, this is words in the substance.' Substance! Your old father and old mother at home, having eaten their rice, only talk in dreams, and you say 'I understand the Buddha-dharma.' Know that if you wander like this, you will not stop until the year of the donkey.' When the ancients picked up and played for a moment, how could they have views of victory, gain, loss, right and wrong? Tongfeng saw Linji; at that time he was living in a hut deep in the mountains. This monk went there and asked: 'If you suddenly met a tiger here, what then?' Feng made a tiger's roar. That was a good way to go right along with the matter. The monk also knew how to take the mistake as it is, and made a gesture of fear. The hermit laughed loudly. The monk said: 'You old thief!' Feng said: 'What can you do about this old monk?' Right it is, but both are unfinished, and they have been examined by people for a thousand ages. So Xuedou says: 'Right enough, two bad thieves who only know how to cover their ears to steal a bell.' Though these two are both thieves, they did not use their capacity at the moment, so they covered their ears to steal the bell. These two old men are like arranging a million-man battle array but only fighting with brooms. If you speak of this matter, you must have hands and feet that kill without blinking. If you always release and never seize, always kill and never give life, you cannot avoid being laughed at. Even so, the ancients did not have so many affairs. Look at these two: all of it is acting as the opportunity arises. Wuzu said: 'The samadhi of spiritual powers at play, the samadhi of the torch of wisdom, the samadhi of the adornment king.' It is only later people whose heels do not touch the ground who go about examining the ancients and saying: there is gain, there is loss. Some say: plainly the hermit lost the beat. That has no connection at all. Xuedou says that when the two met, both had places where they let go. The monk said: 'If you suddenly met a tiger here, what then?' Feng made a tiger's roar; this is a place of letting go. Then at 'What can you do about this old monk?' this too is a place of letting go. Every move falls into the second mechanism. Xuedou says: 'If you want to use it, use it.' When people today hear this,

便道當時好與行令。且莫盲枷瞎棒。只如德山入門便棒。臨濟入門便喝。且道古人意如何。雪竇後面。便只如此頌出。且道畢竟作麼生免得掩耳偷鈴去。頌雲。

(Yuanwu continued:) they say at once: 'At that time he should have enforced the command.' But do not use a blind yoke and blind staff. Take Deshan, who struck as soon as someone came in the door, and Linji, who shouted as soon as someone came in the door. Tell me, what was the ancients' meaning? Further on Xuedou simply brings out the verse like this. Tell me, how after all does one avoid covering the ears to steal a bell? The verse says:

見之不取(蹉過了也。已是千里萬裡)思之千里(悔不慎當初。蒼天蒼天)

Seeing it and not taking it, (missed it; already a thousand li, ten thousand li away) thinking of it, a thousand li away. (Regretting not being careful at the start; Blue Heaven, Blue Heaven!)

好箇斑斑(闍黎自領出去。爭奈未解用在)爪牙未備(只恐用處不明。待爪牙備向爾道)

A fine striped one! (Teacher, lead yourself out; but he does not yet know how to use it.) Claws and fangs not yet ready. (I only fear that where it is used is not clear; when the claws and fangs are ready I will tell you.)

君不見。大雄山下忽相逢(有條攀條。無條攀例)

Have you not seen? Beneath Mount Daxiong, a sudden meeting. (If there is a vine, climb the vine; if there is no vine, climb the precedent.)

落落聲光皆振地(這大蟲卻恁麼去。猶較些子。幾箇男兒是丈夫)大丈夫見也無(老婆心切。若解開眼同生同死。雪竇打葛藤)

Clear and ringing, its voice and light shake the earth. (This tiger goes like this; still it is somewhat better; how many men are true men?) Does a great man see it or not? (Grandmotherly heart is earnest; if you can open your eyes, same life and same death; Xuedou is making entanglements.)

收虎尾兮捋虎鬚(忽然突出如何收。收天下衲僧在這裡。忽有箇出來便與一拶。若無收放爾三十棒。教爾轉身吐氣。喝打雲。何不道這老賊)

Gather in the tiger's tail and stroke the tiger's whiskers! (If suddenly one bursts out, how do you gather him in? The monks of the world are gathered in here; if someone suddenly comes out, give him a push; if not, I spare you thirty blows and let you turn around and breathe out. He shouts and strikes: why not say 'you old thief'?)

見之不取。思之千里。正當嶮處都不能使。等他道爭奈老僧何。好與本分草料。當時若下得這手腳。他必須有後語。二人只解放不解收。見之不取。早是白雲萬裡。更說什麼思之千里。好箇斑斑爪牙未備。是則是箇大蟲。也解藏牙伏爪。爭奈不解咬人。君不見。大雄山下忽相逢。落落聲光皆振地。百丈一日問黃檗雲。什麼處來。檗雲。山下採菌子來。丈雲。還見大蟲麼。檗便作虎聲。丈於腰下取斧作斫勢。檗約住便掌。丈至晚上堂雲。大雄山下有一虎。汝等諸人出入切須好看。老僧今日親遭一口。後來溈山問仰山。黃檗虎話作麼生。仰雲。和尚尊意如何。溈山雲。百丈當時合一斧斫殺。因什麼到如此。仰山雲。不然。溈山雲。子又作麼生。仰山雲。不唯騎虎頭。亦解收虎尾。溈山雲。寂子甚有嶮崖之句。雪竇引用明前面公案。聲光落落振於大地也。這箇些子轉變自在。要句中有出身之路。大丈夫見也無。還見麼。收虎尾兮捋虎鬚。也須是本分。任爾收虎尾捋虎鬚。未免一時穿卻鼻孔。

'Seeing it and not taking it, thinking of it, a thousand li away.' Right at the dangerous spot they could not use it at all. When he said 'What can you do about this old monk?' he should have been given his proper fodder. If at that time one had made this move, he would certainly have had further words. The two only knew how to release and did not know how to gather. 'Seeing it and not taking it' is already white clouds ten thousand li away; what more is there to say of 'thinking of it, a thousand li away'? 'A fine striped one, claws and fangs not yet ready': right enough, it is a tiger, and knows how to hide fangs and conceal claws, but does not know how to bite people. 'Have you not seen? Beneath Mount Daxiong, a sudden meeting; clear and ringing, its voice and light shake the earth.' One day Baizhang asked Huangbo: 'Where have you come from?' Huangbo said: 'I picked mushrooms below the mountain.' Zhang said: 'Did you see a tiger?' Huangbo made a tiger's roar. Zhang took an axe from his waist and made a gesture of chopping. Huangbo seized him and slapped him. In the evening Zhang spoke in the hall: 'Below Mount Daxiong there is a tiger. All of you coming and going must watch out. Today this old monk has personally been bitten.' Later Weishan asked Yangshan: 'What do you make of the Huangbo tiger story?' Yang said: 'What is the Master's honored intention?' Weishan said: 'At that time Baizhang should have chopped him dead with one axe. Why did it come to this?' Yangshan said: 'Not so.' Weishan said: 'What do you say?' Yangshan said: 'Not only riding the tiger's head, he also knows how to gather in the tiger's tail.' Weishan said: 'Huiji has quite a line of the steep cliff.' Xuedou quotes this to explain the earlier koan: the voice and light, clear and ringing, shaking the whole earth. This little bit of free turning requires within the phrase a way to get out. 'Does a great man see it or not?' Do you see? 'Gather in the tiger's tail and stroke the tiger's whiskers!' It must be done with one's own true portion. Even if you gather in the tiger's tail and stroke the tiger's whiskers, you cannot avoid having your nose pierced at once.

垂示雲。把定世界不漏絲毫。截斷眾流不存涓滴。開口便錯擬議即差。且道作麼生是透關底眼。試道看。

Introduction: Holding the world fast without leaking a thread, cutting off all streams without leaving a drop. To open the mouth is already a mistake; to hesitate is already off. Tell me, what is the eye that passes through the barrier? Try saying it.

【八六】舉。雲門垂語云。人人盡有光明在(黑漆桶)看時不見暗昏昏(看時瞎)作麼生是諸人光明(山是山水是水。漆桶裡洗黑汁)自代雲。廚庫三門(老婆心切。打葛藤作什麼)又云。好事不如無(自知較一半。猶較些子)。

[Case 86] Cited: Yunmen gave a teaching: 'Everyone has their own light.' (A black lacquer bucket.) 'When you look at it, you do not see; it is dark and murky.' (When you look, you are blind.) 'What is everyone's light?' (Mountains are mountains, rivers are rivers; washing black ink in a lacquer bucket.) He answered for them: 'The kitchen, the storehouse, the main gate.' (Grandmotherly heart is earnest; why make entanglements?) He also said: 'A good thing is not as good as nothing.' (He knows himself to be half better; still it is somewhat better.)

雲門室中垂語接人。爾等諸人腳跟下。各各有一段光明。輝騰今古逈絕見知。雖然光明。恰到問著又不會。豈不是暗昏昏地。二十年垂示。都無人會他意。香林後來請代語。門雲。廚庫三門。又云。好事不如無。尋常代語只一句。為什麼這裡卻兩句。前頭一句為爾略開一線路教爾見。若是箇漢。聊聞舉著剔起便行。他怕人滯在此。又云。好事不如無。依前與爾掃卻。如今人才聞舉著光明。便去瞠眼雲。那裡是廚庫。那裡是三門。且得沒交涉。所以道。識取鉤頭意。莫認定盤星。此事不在眼上。亦不在境上。須是絕知見忘得失。淨裸裸赤灑灑。各各當人分上究取始得。雲門雲。日裡來往日裡辨人。忽然半夜無日月燈光。曾到處則故是。未曾到處取一件物。還取得麼。參同契雲。當明中有暗。勿以暗相覩。當暗中有明。勿以明相遇。若坐斷明暗。且道是箇什麼。所以道。心花發明。照十方剎。盤山雲。光非照境。境亦非存。光境俱忘。復是何物。又云。即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。但會取末後一句了。卻去前頭遊戲。畢竟不在裡頭作活計。古人道。以無住本。立一切法。不得去這裡弄光影弄精魂。又不得作無事會。古人道。寧可起有見如須彌山。不可起無見如芥子許。二乘人多偏墜此見。雪竇頌雲。

In his room Yunmen gave this teaching to receive people: 'Under the heels of all of you, each of you has a stretch of light, shining through past and present, far beyond knowing and seeing.' Though there is light, when asked they do not understand; is that not dark and murky? For twenty years he taught this, and no one understood his meaning. Later Xianglin asked him to answer in their stead. Yunmen said: 'The kitchen, the storehouse, the main gate.' He also said: 'A good thing is not as good as nothing.' Usually when he answers in place of others it is just one line; why here are there two? The first line opens a little path for you to see. If one is a real fellow, as soon as he hears it cited he lifts it and goes. He feared people would get stuck here, so he said again, 'A good thing is not as good as nothing,' and as before swept it away for you. People today, as soon as they hear 'light' cited, glare and say: 'Where is the kitchen? Where is the main gate?' That has no connection at all. So it is said: 'Recognize the meaning of the hook's head; do not mistake the fixed star on the scale.' This matter is not on the eyes, nor on the realm. You must cut off knowing and seeing, forget gain and loss, bare and open, and each investigate it within your own share before it will do. Yunmen said: 'Going and coming in daylight, you tell people apart by daylight; suddenly at midnight there is no light of sun, moon or lamp; at a place you have been, it is fine; at a place you have not been, can you take hold of a single thing?' The Cantong qi says: 'Within brightness there is darkness, but do not see it as darkness; within darkness there is brightness, but do not meet it as brightness.' If you sit cutting off brightness and darkness, tell me, what is it? So it is said: 'The mind-flower opens and shines through the Buddha-lands of the ten directions.' Panshan said: 'Light does not illuminate objects, and objects do not exist; when both light and objects are forgotten, what is it?' He also said: 'This seeing and hearing is not seeing and hearing; no further sound or form remains to show you. If you completely understand it here, there is nothing at all; substance and function, why bother to divide or not divide?' Just understand the last phrase and then go play in front; in the end one does not make a living inside the head. The men of old said: 'On the basis of non-abiding, establish all dharmas.' You must not play with light and shadow or play with spirit here, nor take it as having nothing to do. The men of old said: 'Better to give rise to a view of existence as big as Mount Sumeru than to give rise to a view of nonexistence as small as a mustard seed.' People of the Two Vehicles mostly fall into this view. Xuedou's verse says:

自照列孤明(森羅萬象。賓主交參。列轉鼻孔。瞎漢作什麼)為君通一線(何止一線。十日並照。放一線道即得)

Its own illumination displays a solitary brightness. (The ten thousand phenomena; host and guest interpenetrate; lined up turning their nostrils; what is the blind fellow doing?) For you I open a single thread. (Not just a thread; ten suns shine together; just open a thread of the way and it is enough.)

花謝樹無影(打葛藤有什麼了期。向什麼處摸索。黑漆桶裡盛黑汁)

Flowers fade and the tree has no shadow. (Making entanglements, when will it end? Where do you grope? Black ink held in a black lacquer bucket.)

看時誰不見(瞎。不可總扶籬摸壁。兩瞎三瞎)見不見(兩頭俱坐斷。瞎)

When you look, who does not see? (Blind. Do not all lean on the fence and feel along the wall; two blind men, three blind men.) Seen or not seen? (Both ends cut off; blind.)

倒騎牛兮入佛殿(中。三門合掌。還我話頭來。打雲。向什麼處去也。雪竇也只向鬼窟裡作活計。還會麼。半夜日頭出。日午打三更)

Riding the ox backward, entering the Buddha hall. (Hit! Palms together at the main gate. Give me back the topic. He strikes: where has it gone? Xuedou too only makes a living in a ghost cave. Do you understand? At midnight the sun comes out; at noon the third watch is beaten.)

自照列孤明。自家腳跟下。本有此一段光明。只是尋常用得暗。所以雲門大師。與爾羅列此光明。在爾面前。且作麼生是諸人光明。廚庫三門。此是雲門列孤明處也。盤山道。心月孤圓光吞萬像。這箇便是真常獨露。然後與君通一線。亦怕人著在廚庫三門處。廚庫三門則且從卻。朝花亦謝樹亦無影。日又落月又暗。盡乾坤大地。黑漫漫地。諸人還見麼。看時誰不見。且道是誰不見。到這裡。當明中有暗。暗中有明。皆如前後步自可見。雪竇道。見不見。頌好事不如無。合見又不見。合明又不明。倒騎牛兮入佛殿。入黑漆桶裡去也。須是爾自騎牛入佛殿。看道是箇什麼道理。

'Its own illumination displays a solitary brightness.' Under your own heels there originally is this stretch of light; it is just that ordinarily you use it in the dark. So Master Yunmen lays out this light before you. Then what is everyone's light? The kitchen, the storehouse, the main gate: this is where Yunmen displays a solitary brightness. Panshan said: 'The mind-moon is solitary and full, its light swallows the ten thousand phenomena.' This is the true and constant revealed alone. Then 'for you I open a single thread': also fearing people will get stuck at the kitchen, storehouse and main gate. Let the kitchen, storehouse and main gate be. 'Flowers fade and the tree has no shadow': the sun sets again and the moon is dim; all heaven and earth, utterly dark; do you all see? 'When you look, who does not see?' Tell me, who does not see? Arriving here, within brightness there is darkness and within darkness there is brightness, as one can see by stepping before and after. Xuedou says 'seen or not seen?' to comment on 'A good thing is not as good as nothing': one should see yet does not see; one should be bright yet is not bright. 'Riding the ox backward, entering the Buddha hall': he has gone into the black lacquer bucket. You must yourself ride the ox into the Buddha hall and see what principle it is.

垂示雲。明眼漢沒窠臼。有時孤峰頂上草漫漫。有時鬧市裡頭赤灑灑。忽若忿怒那吒。現三頭六臂。忽若日面月面。放普攝慈光。於一塵現一切身。為隨類人。和泥合水。忽若撥著向上竅。佛眼也覻不著。設使千聖出頭來。也須倒退三千里。還有同得同證者麼。試舉看。

Introduction: A clear-eyed man has no fixed pattern. Sometimes on a lonely peak the grass is wild and dense; sometimes in a busy market his head is bare and open. If he suddenly grows furious like Nata and shows three heads and six arms; or like the sun-faced and moon-faced Buddhas emits the light of universal embrace and compassion; in one mote of dust he manifests all bodies, and for beings of each kind he mixes in mud and water. If one suddenly strikes the upward aperture, even the Buddha's eye cannot peek at it; even if a thousand sages came forth, they too would retreat three thousand li. Is there anyone who attains and realizes the same? Try citing it.

【八七】舉。雲門示眾雲。藥病相治(一合相不可得)盡大地是藥(苦瓠連根苦。擺向一邊)那箇是自己(甜瓜徹蔕甜。那裡得這消息來)治(澄之切。攻理也。音持)。

[Case 87] Cited: Yunmen taught the assembly, 'Medicine and sickness treat each other.' (The one combined aspect cannot be obtained.) 'The whole earth is medicine.' (A bitter gourd is bitter to the root; set it to one side.) 'Which is yourself?' (A sweet melon is sweet to the stem; where did this news come from?) Zhi (pronounced chi, in the sense of governing, meaning to put right; the sound is chi).

雲門道。藥病相治。盡大地是藥那箇是自己。諸人還有出身處麼。二六時中。管取壁立千仞。德山棒如雨點。臨濟喝似雷奔。則且致。釋迦自釋迦。彌勒自彌勒。未知落處者。往往喚作藥病相投會去。世尊四十九年。三百餘會。應機設教。皆是應病與藥。如將蜜果換苦葫蘆相似。既淘汝諸人業根。令灑灑落落。盡大地是藥。爾向什麼處插嘴。若插得嘴。許爾有轉身吐氣處。便親見雲門。爾若回顧躊躇。管取插嘴不得。雲門在爾腳跟底。藥病相治。也只是尋常語論。爾若著有。與爾說無。爾若著無。與爾說有。爾若著不有不無。與爾去糞掃堆上。現丈六金身。頭出頭沒。只如今盡大地森羅萬象乃至自己。一時是藥。當恁麼時。卻喚那箇是自己。爾一向喚作藥。彌勒佛下生。也未夢見雲門在。畢竟如何。識取鉤頭意。莫認定盤星。文殊一日。令善財去採藥雲。不是藥者採將來。善財遍採。無不是藥。卻來白雲。無不是藥者。文殊雲。是藥者採將來。善財乃拈一枝草。度與文殊。文殊提起示眾雲。此藥亦能殺人。亦能活人。此藥病相治話。最難看。雲門室中尋常用接人。金鵝長老。一日訪雪竇。他是箇作家。乃臨濟下尊宿。與雪竇論此藥病相治話。一夜至天光。方能盡善。到這裡。學解思量計較。總使不著。雪竇後有頌送他道。藥病相治見最難。萬重關鎖太無端。金鵝道者來相訪。學海波瀾一夜乾。雪竇後面頌得最有工夫。他意亦在賓亦在主。自可見也。頌雲。

Yunmen said: 'Medicine and sickness treat each other. The whole earth is medicine. Which is yourself?' Do any of you have a way to get out? In every moment of the twenty-four hours, he will surely stand like a wall a thousand fathoms high. Deshan's blows are like raindrops, Linji's shouts like thunder, but set that aside. Shakyamuni is Shakyamuni and Maitreya is Maitreya; those who do not know where it lands often take it as medicine and sickness meeting each other. The World-Honored One in forty-nine years and over three hundred assemblies set up teachings according to the occasion, all giving medicine to match the sickness, as if exchanging a honey fruit for a bitter gourd. Since he has washed out the karmic roots of all of you so that you are free and easy and the whole earth is medicine, where will you put your mouth? If you can put your mouth in, I allow you to have a place to turn around and breathe, and you will see Yunmen in person. If you look back and hesitate, you will certainly not be able to put your mouth in; Yunmen is right under your heels. 'Medicine and sickness treat each other' is also just ordinary talk. If you cling to being, he says nothingness to you; if you cling to nothingness, he says being to you; if you cling to neither being nor nothingness, he takes you to a dung heap and manifests a sixteen-foot golden body, head rising and sinking. Right now the whole earth, all phenomena and even yourself are all medicine at once. At just this moment, what do you call yourself? If you always call it medicine, even when Maitreya descends to be born you will not have dreamed of Yunmen. What is it after all? Recognize the meaning of the hook's head; do not mistake the fixed star on the scale. One day Manjusri had Sudhana go and gather medicine, saying: 'Bring back what is not medicine.' Sudhana searched everywhere, and nothing was not medicine. He came back and reported: 'There is nothing that is not medicine.' Manjusri said: 'Bring back what is medicine.' Sudhana then picked a blade of grass and handed it to Manjusri. Manjusri held it up to the assembly and said: 'This medicine can kill people and can give life to people.' This saying of medicine and sickness treating each other is the hardest to look at. In his room Yunmen usually used it to receive people. The Venerable Jin'e one day visited Xuedou; he was an adept and a revered elder in Linji's line. He and Xuedou discussed this saying of medicine and sickness treating each other, and not until dawn after a whole night could they exhaust it. At this point, studied understanding, thinking and calculating cannot be used at all. Xuedou later gave a verse to send him off: 'Medicine and sickness treat each other; the view is hardest; ten thousand layers of locked barriers are quite without cause. The man of the Way, Jin'e, came to visit; the waves of the sea of study dried up in a night.' Xuedou's later verse is the most skillful. His meaning is both in the guest and in the host, as one can see for oneself. The verse says:

盡大地是藥(教誰辨的。撒沙撒土。架高處著)古今何太錯(言中有響。一筆句下。咄)

The whole earth is medicine (Who is to discern it? Scattering sand and dirt; placed on a high shelf.) Past and present, how greatly mistaken! (There is a sound within the words. Under a single stroke of the brush. Ha.)

閉門不造車(大小雪竇為眾竭力。禍出私門。坦蕩不掛一絲毫。阿誰有閑工夫。向鬼窟裡作活計)

Shutting the door, not building a cart (Great and small, Xuedou exerts himself for the assembly. The calamity comes out of the private gate. Open and free, hanging not a hair. Who has the idle time to make a living in a ghost cave?)

通途自寥廓(腳下便入草。上馬見路。信手拈來。不妨奇特)

The thoroughfare is naturally wide and empty (Beneath your feet you enter the grass at once. Mount the horse and see the road. Picked up at will, quite remarkable.)

錯錯(雙劍倚空飛。一箭落雙雕)鼻孔遼天亦穿卻(頭落也。打雲。穿卻了也)

Wrong, wrong (Two swords fly against the sky. One arrow brings down two eagles.) Even a nose reaching to the sky is pierced (The head has fallen. Strike, saying: Pierced.)

盡大地是藥。古今何太錯。爾若喚作藥會。自古自今。一時錯了也。雪竇雲。有般漢不解截斷太梅腳跟。只管道貪程太速。他解截雲門腳跟。為雲門這一句惑亂天下人。雲門雲。拄杖子是浪。許爾七縱八橫。盡大地是浪。看爾頭出頭沒。閉門不造車。通途自寥廓。雪竇道。為爾通一線路。爾若閉門造車。出門合轍。濟箇甚事。我這裡閉門也不造車。出門自然寥廓。他這裡略露些子縫罅。教人見。又連忙卻道。錯錯。前頭也錯。後頭也錯。誰知雪竇開一線路。也是錯。既然鼻孔遼天。為什麼也穿卻。要會麼。且參三十年。爾有拄杖子。我與爾拄杖子。爾若無拄杖子。不免被人穿卻鼻孔。

The whole earth is medicine. Past and present, how greatly mistaken! If you call it medicine and understand it so, then from ancient times to now it is all mistaken at once. Xuedou said: There are fellows who do not know how to cut off Taimei's heels, and only say he was greedy for the road and too hasty. He knew how to cut off Yunmen's heels, because this one phrase of Yunmen confused the people of the world. Yunmen said: The staff is waves, and I permit you to go crosswise and lengthwise. The whole earth is waves; see your head come out and sink. Shutting the door, not building a cart; the thoroughfare is naturally wide and empty. Xuedou said: I open a line of road for you. If you shut the door and build a cart, and when you go out it fits the ruts, what good will it do? Here I do not build a cart behind a shut door, and when I go out it is naturally wide and empty. Here he reveals a little crack so that people can see it, and hurriedly says: Wrong, wrong. The front is wrong and the back is wrong. Who knows that Xuedou opening a line of road is also wrong? Since the nose reaches to the sky, why is it also pierced? Do you want to understand? Go investigate for thirty years. If you have a staff, I give you a staff. If you have no staff, you will not escape having your nose pierced by someone.

垂示雲。門庭施設。且恁麼。破二作三。入理深談。也須是七穿八穴。當機敲點。擊碎金鎖玄關。據令而行。直得掃蹤滅跡。且道誵訛在什麼處。具頂門眼者。請試舉看。

Introduction. The setting up of the gate and courtyard is just so. Breaking one into two and making it three, entering principle and discussing deeply, one must also pierce seven ways and eight holes, strike and tap at the right moment, smash the golden lock and the mysterious gate, act on the command, and sweep away traces and wipe out tracks. Tell me, where is the confusion and error? Those who have the eye on the crown of the head, please try bringing it up.

【八八】舉。玄沙示眾雲。諸方老宿。盡道接物利生(隨分開箇鋪席。隨家豐儉)忽遇三種病人來。作麼生接(打草只要蛇驚。山僧直得目瞪口呿。管取倒退三千里)患盲者。拈鎚竪拂。他又不見(端的瞎。是則接物利生。未必不見在)患聾者。語言三昧。他又不聞(端的聾。是則接物利生。未必聾在。是那箇未聞在)患啞者教伊說。又說不得(端的啞。是則接物利生。未必啞在。是那箇未說在)且作麼生接。若接此人不得。佛法無靈驗(誠哉是言。山僧拱手歸降。已接了也。便打)僧請益雲門(也要諸方共知。著)雲門雲。汝禮拜著(風行草偃。咄)僧禮拜起(這僧拗折拄杖子也)雲門以拄杖挃。僧退後。門雲。汝不是患盲(端的瞎。莫道這僧患盲好)復喚近前來。僧近前(第二杓惡水澆。觀音來也。當時好與一喝)門雲。汝不是患聾(端的聾。莫道這僧患聾好)門乃雲。還會麼(何不與本分草料。當時好莫作聲)僧雲。不會(兩重公案。蒼天蒼天)門雲。汝不是患啞(端的啞。口吧吧地。莫道這僧啞好)僧於此有省(賊過後張弓。討什麼碗)瞪(持陵切。怒目直視也)呿(去伽切。張口貌)挃(陟栗切。音窒撞空也)。

[Case 88] Cited: Xuansha addressed the assembly, saying, "The old worthies everywhere all say they receive beings and benefit life." (Setting up a shop in some measure; rich or poor according to the household.) "Suppose three kinds of sick people come; how do you receive them?" (Beating the grass only to startle the snake. This mountain monk is just goggle-eyed and gaping; he'll surely retreat three thousand li.) "One who is blind, you take up the hammer and raise the whisk and he does not see." (Truly blind. Right, receiving beings and benefiting life is perhaps not about whether he sees.) "One who is deaf, you speak in samadhi words and he does not hear." (Truly deaf. Right, receiving beings and benefiting life is perhaps not about deafness; it is that someone has not yet heard.) "One who is mute, you tell him to speak and he cannot." (Truly mute. Right, receiving beings and benefiting life is perhaps not about muteness; it is that someone has not yet spoken.) "How do you receive such people? If you cannot receive such people, the Buddha Dharma has no efficacy." (Truly spoken. This mountain monk folds his hands and surrenders. Already received; strike.) A monk asked Yunmen about it. (He also wants everywhere to know it. Hit.) Yunmen said, "You, bow!" (The wind blows and the grass bends. Ha.) The monk bowed and rose. (This monk broke the staff.) Yunmen poked him with his staff. The monk stepped back. Men said, "You are not blind." (Truly blind. Don't say this monk is blind. It's good.) He then called out, "Come closer." The monk came closer. (The second ladle of dirty water poured. Avalokitesvara has come. It would have been good to give him a shout then.) Men said, "You are not deaf." (Truly deaf. Don't say this monk is deaf. It's good.) Men then said, "Do you understand?" (Why not give him the fodder of the original portion? It would have been good to be silent then.) The monk said, "I don't understand." (Two layers of cases. Heavens, heavens.) Men said, "You are not mute." (Truly mute, mouth gaping. Don't say this monk is mute. It's good.) The monk had an awakening here. (Drawing the bow after the thief has passed. What bowl are you asking for?) Deng (to glare in anger), qu (to open the mouth wide) and zhi (to strike at empty air, pronounced zhi) are phonetic glosses.

玄沙參到絕情塵意想。淨裸裸赤灑灑地處。方解恁麼道。是時諸方。列剎相望。尋常示眾道。諸方老宿。盡道接物利生。忽遇三種病人來時。作麼生接。患盲者。拈鎚竪拂他又不見。患聾者。語言三昧他又不聞。患啞者。教他說又說不得。且作麼生接。若接此人不得。佛法無靈驗。如今人若作盲聾瘖啞會。卒摸索不著。所以道。莫向句中死卻。須是會他玄沙意始得。玄沙常以此語接人。有僧久在玄沙處。一日上堂。僧問和尚雲。三種病人話。還許學人說道理也無。玄沙雲許。僧便珍重下去。沙雲。不是不是。這僧會得他玄沙意。後來法眼雲。我聞地藏和尚舉這僧語。方會三種病人話。若道這僧不會。法眼為什麼卻恁麼道。若道他會。玄沙為什麼。卻道不是不是。一日地藏道。某甲聞。和尚有三種病人話是否。沙雲是。藏雲。珪琛現有眼耳鼻舌。和尚作麼生接。玄沙便休去。若會得玄沙意。豈在言句上。他會底自然殊別。後有僧舉似雲門。門便會他意雲。汝禮拜著。僧禮拜起。門以拄杖挃。這僧退後。門雲。汝不是患盲。復喚近前來。僧近前。門雲。汝不是患聾。乃雲會麼僧雲。不會。門雲。汝不是患啞。其僧於此有省。當時若是箇漢。等他道禮拜著。便與掀倒禪床。豈見有許多葛藤。且道雲門與玄沙會處。是同是別。他兩人會處都只一般。看他古人出來。作千萬種方便。意在鉤頭上。多少苦口。只令諸人各各明此一段事。五祖老師雲。一人說得卻不會。一人卻會說不得。二人若來參。如何辨得他。若辨這兩人不得。管取為人解粘去縛不得在。若辨得。才見入門。我便著草鞋向爾肚裡走幾遭了也。猶自不省。討什麼碗出去。且莫作盲聾瘖啞會好。若恁麼計較。所以道。眼見色如盲等。耳聞聲如聾等。又道。滿眼不視色。滿耳不聞聲。文殊常觸目。觀音塞耳根。到這裡眼見如盲相似。耳聞如聾相似。

Xuansha had investigated until he reached the place of cutting off emotional dust and thoughts, naked and bare, open and clear, and only then could he speak like this. At that time, temples throughout the land faced one another, and ordinarily he would address the assembly: The old worthies everywhere all say they receive beings and benefit life. Suppose three kinds of sick people come; how do you receive them? One who is blind, you take up the hammer and raise the whisk and he does not see. One who is deaf, you speak in samadhi words and he does not hear. One who is mute, you tell him to speak and he cannot. How do you receive them? If you cannot receive such people, the Buddha Dharma has no efficacy. If people nowadays understand it as blind, deaf and mute, they will grope and never find it. So it is said: Do not die within the phrases. One must understand Xuansha's meaning to get it. Xuansha often used this saying to receive people. A monk had long been at Xuansha's place. One day when he ascended the hall, the monk asked: Reverend, regarding what you said about the three kinds of sick people, may a student state a theory? Xuansha said: Permitted. The monk bowed and went down. Sha said: No, no. This monk understood Xuansha's meaning. Later Fayan said: I heard Reverend Dizang bring up this monk's words, and only then understood the saying about the three kinds of sick people. If you say this monk did not understand, why did Fayan say so? If you say he understood, why did Xuansha say "no, no"? One day Dizang said, "I hear the Reverend has a saying about three kinds of sick people, is that so?" Sha said it was. Zang said, "Guichen has eyes, ears, nose and tongue all present; how would the Reverend receive him?" Xuansha then stopped. If one understands Xuansha's meaning, how could it lie in the words? The one who understands is naturally distinct. Later a monk brought this to Yunmen. Men understood his meaning at once and said: You, bow! The monk bowed and rose. Men poked him with his staff. The monk stepped back. Men said: You are not blind. Then he called him closer. The monk came closer. Men said: You are not deaf. Then he said: Do you understand? The monk said: I don't understand. Men said: You are not mute. The monk had an awakening here. If it had been a real fellow at the time, when Men said "bow," he would have overturned the Chan seat for him, and how would there be all these tangled vines? Tell me, are Yunmen's and Xuansha's understanding the same or different? Their understanding is just the same. See how the ancients came forth and made a thousand kinds of expedient means, with the meaning on the hook's head, so many bitter words, only to make each of you understand this one matter. My old teacher Wuzu said: One can speak but does not understand; the other understands but cannot speak. If these two came to study, how would you discern them? If you cannot discern these two, you certainly cannot untie bonds and loosen fetters for people. If you can discern, only then do you see the entrance. I put on straw sandals and walk through your belly several times already, and you still do not awaken; what bowl are you asking for as you go out? Do not understand it as blind, deaf, and mute. If you calculate this way, so it is said: The eyes see form like the blind. The ears hear sound like the deaf. And also: The eyes are full and do not see form, the ears are full and do not hear sound. Manjushri constantly touches what meets the eye; Avalokitesvara blocks the ear roots. Here, seeing with the eyes is just like blind, and hearing with the ears is just like deaf.

方能與玄沙意不爭多。諸人還識盲聾瘖啞底漢子落處麼。看取雪竇頌雲。

(Yuanwu continues:) Only then can one be not far from Xuansha's meaning. Do you all know where the blind, deaf, mute fellow lands? Look at Xuedou's verse:

盲聾瘖啞(已在言前。三竅俱明。已做一段了也)杳絕機宜(向什麼處摸索。還做計較得麼。有什麼交涉)

Blind, deaf, mute (Already before the words. The three orifices are all clear. Already made into one piece.) Utterly cut off from opportunity and fitness (Where will you grope? Can you still calculate? What connection is there?)

天上天下(正理自由。我也恁麼)堪笑堪悲(笑箇什麼。悲箇什麼。半明半暗)

In heaven above and heaven below (Correct principle is free. I too am so.) laughable and lamentable (What is there to laugh at? What is there to lament? Half bright, half dark.)

離婁不辨正色(瞎漢。巧匠不留蹤。端的瞎)

Li Lou cannot discern true colors (A blind fellow. A skilled craftsman leaves no trace. Truly blind.)

師曠豈識玄絲(聾漢。大功不立賞。端的聾)爭如獨坐虛窓下(須是恁麼始得。莫向鬼窟裡作活計。一時打破漆桶)

How could Shi Kuang know the dark strings? (A deaf fellow. Great merit establishes no reward. Truly deaf.) How much better to sit alone beneath the empty window (It must be so to get it. Don't make a living in a ghost cave. Smash the lacquer bucket all at once.)

葉落花開自有時(即今什麼時節。切不得作無事會。今日也從朝至暮。明日也從朝至暮)。

Leaves fall and flowers open, each in its own time (What season is it right now? Absolutely do not understand it as no business. Today too is from morning to evening; tomorrow too is from morning to evening.)

復雲。還會也無(重說偈言)無孔鐵鎚(自領出去。可惜放過。便打)

He says again: Do you understand? (Saying the verse again.) The holeless iron hammer (Take it out yourself. A pity to let it pass. Strike.)

盲聾瘖啞杳絕機宜。盡爾見與不見聞與不聞說與不說。雪竇一時與爾掃卻了也。直得盲聾瘖啞見解。機宜計較。一時杳絕。總用不著。這箇向上事。可謂真盲真聾真啞。無機無宜。天上天下堪笑堪悲。雪竇一手擡一手搦。且道笑箇什麼悲箇什麼。堪笑是啞卻不啞。是聾卻不聾。堪悲明明不盲卻盲。明明不聾卻聾。離婁不辨正色。不能辨青黃赤白。正是瞎。離婁黃帝時人。百步外能見秋毫之末。其目甚明。黃帝遊於赤水沈珠。令離朱尋之不見。令吃詬尋之亦不得。後令象罔尋之方獲之。故云。象罔到時光燦爛。離婁行處浪滔天。這箇高處一著。直是離婁之目亦辨他正色不得。師曠豈識玄絲。周時絳州晉景公之子。師曠字子野(一雲。晉平公之樂太師也)善別五音六律。隔山聞蟻鬪。時晉與楚爭覇。師曠唯鼓琴。撥動風絃。知戰楚必無功。雖然如是。雪竇道。他尚未識玄絲在。不聾卻是聾底人。這箇高處玄音。直是師曠亦識不得。雪竇道。我亦不作離婁。亦不作師曠。爭如獨坐虛窓下。葉落花開自有時。若到此境界。雖然見似不見。聞似不聞。說似不說。飢即吃飯。困即打眠。任他葉落花開。葉落時是秋。花開時是春。各各自有時節。雪竇與爾一時掃蕩了也。又放一線道雲。還會也無。雪竇力盡神疲。只道得箇無孔鐵鎚。這一句急著眼看方見。若擬議又蹉過。師舉拂子云。還見麼。遂敲禪床一下雲。還聞麼。下禪床雲。還說得麼。

Blind, deaf, mute, utterly cut off from opportunity and fitness. Whatever your seeing and not seeing, hearing and not hearing, speaking and not speaking, Xuedou sweeps them all away for you at once, so that the views of blind, deaf and mute, and the calculations of opportunity and fitness, are all utterly cut off and none of it is of use. This matter of the upward turn may be called truly blind, truly deaf, truly mute, without opportunity and without fitness. In heaven above and heaven below, laughable and lamentable. Xuedou lifts with one hand and presses with the other. Tell me, what is there to laugh at and what to lament? What is laughable is that one who is mute is not mute and one who is deaf is not deaf; what is lamentable is that one who is clearly not blind is blind and one who is clearly not deaf is deaf. Li Lou cannot discern true colors; he cannot tell blue, yellow, red and white, which is precisely blindness. Li Lou was a man of the time of the Yellow Emperor who could see the tip of an autumn hair a hundred paces away; his eyes were very bright. The Yellow Emperor traveled to the Red River and lost a pearl, and had Li Zhu search for it, who did not see it, had Chi Gou search for it, who also could not find it, and later had Xiang Wang search for it and only then obtained it. So it is said: When Xiang Wang arrives, the light is brilliant; where Li Lou walks, the waves surge to heaven. This high-placed move is such that even Li Lou's eyes cannot discern its true colors. How could Shi Kuang know the dark strings? Shi Kuang was a musician in the Zhou period from Jiangzhou, said to be a son of Duke Jing of Jin (another account says he was the grand music master of Duke Ping of Jin), whose style was Ziye, skilled at distinguishing the five tones and six pitches, who could hear ants fighting across a mountain. At that time Jin and Chu contended for hegemony, and Shi Kuang merely played the zither, plucked the wind-strings, and knew that fighting Chu would surely be without success. Even so, Xuedou said: he still does not know the dark strings. One who is not deaf is yet the deaf one. This high-placed dark sound is such that even Shi Kuang cannot recognize it. Xuedou said: I will neither be Li Lou nor be Shi Kuang. How much better to sit alone beneath the empty window; leaves fall and flowers open, each in its own time. If one reaches this realm, though seeing seems like not seeing, hearing like not hearing, speaking like not speaking, when hungry one eats and when tired one sleeps, letting leaves fall and flowers open as they will. When leaves fall it is autumn, when flowers open it is spring, each with its own season. Xuedou sweeps everything away for you at once, and again lets down a line of road, saying: Do you understand? Xuedou, his strength spent and spirit weary, could only say "the holeless iron hammer." This line must be looked at with urgent eyes to be seen. If you hesitate and deliberate you miss it again. The master raised his whisk and said: Do you see it? Then he struck the Chan seat once and said: Do you hear it? He came down from the Chan seat and said: Can you say it?

垂示雲。通身是眼見不到。通身是耳聞不及。通身是口說不著。通身是心鑒不出。通身即且止。忽若無眼作麼生見。無耳作麼生聞。無口作麼生說。無心作麼生鑒。若向箇裡撥轉得一線道。便與古佛同參。參則且止。且道參箇什麼人。

Introduction. The whole body is eyes, yet cannot see it. The whole body is ears, yet cannot hear it. The whole body is a mouth, yet cannot speak it. The whole body is mind, yet cannot reflect it. Leave aside the whole body for now. Suppose there are no eyes, how does one see? No ears, how does one hear? No mouth, how does one speak? No mind, how does one reflect? If you can turn a line of road around within this, you study together with the ancient buddhas. Leave aside the studying for now. Tell me, whom do you study?

【八九】舉。雲巖問道吾。大悲菩薩。用許多手眼作什麼(當時好與本分草料。爾尋常走上走下作什麼。闍黎問作什麼)。吾雲。如人夜半背手摸枕子(何不用本分草料。一盲引眾盲)巖雲。我會也(將錯就錯。賺殺一船人。同坑無異土。未免傷鋒犯手)吾雲。汝作麼生會(何勞更問。也要問過。好與一拶)巖雲。遍身是手眼(有什麼交涉。鬼窟裡作活計。泥裡洗土塊)吾雲。道即太殺道。只道得八成(同坑無異土。奴見婢慇懃。癩兒牽伴)巖雲。師兄作麼生(取人處分爭得。也好與一拶)吾雲。通身是手眼(鰕跳不出鬥。換卻爾眼睛。移卻舌頭。還得十成也未。喚爹作爺)。

[Case 89] Cited: Yunyan asked Daowu, "What does the Great Compassion Bodhisattva do with so many hands and eyes?" (It would have been good to give him the fodder of the original portion then. What do you ordinarily run up and down for? What are you asking, teacher?) Wu said, "Like a person reaching behind him in the middle of the night to feel for the pillow." (Why not use the fodder of the original portion? One blind man leading the blind.) Yan said, "I understand!" (Going along with the mistake. Cheating a whole boatload. The same pit has no different earth. Inevitably he injures the blade and harms the hand.) Wu said, "How do you understand it?" (Why bother asking again? He wants to ask it through; good to press him.) Yan said, "The whole body is hands and eyes." (What connection is there? Making a living in a ghost cave. Washing a clod of earth in mud.) Wu said, "You said it very well, but you only said eighty percent." (The same pit has no different earth. The slave sees the maid and is attentive. Leprous child leading a companion.) Yan said, "Senior brother, how would you say it?" (How can you take instructions from someone? Also good to press him.) Wu said, "The entire body is hands and eyes." (A shrimp cannot jump out of the peck measure. Changing your eyes, shifting your tongue, would it even then reach a hundred percent? Calling your father uncle.)

雲巖與道吾同參藥山。四十年脇不著席。藥山出曹洞一宗。有三人法道盛行。雲巖下洞山。道吾下石霜船子下夾山。大悲菩薩有八萬四千母陀羅臂。大悲有許多手眼。諸人還有也無。百丈雲。一切語言文字。俱皆宛轉歸於自己。雲巖常隨道吾諮參決擇。一日問他道。大悲菩薩用許多手眼作什麼。當初好與他劈脊便棒。免見後有許多葛藤。道吾慈悲不能如此。卻與他說道理。意要教他便會。卻道如人夜半背手摸枕子。當深夜無燈光時。將手摸枕子。且道眼在什麼處。他便道我會也。吾雲汝作麼生會。巖雲遍身是手眼。吾雲。道即太殺道。只道得八成。巖雲。師兄又作麼生。吾雲。通身是手眼。且道遍身是底是。通身是底是。雖似爛泥卻脫灑。如今人多去作情解道。遍身底不是。通身底是。只管咬他古人言句。於古人言下死了。殊不知。古人意不在言句上。此皆是事不獲已而用之。如今下注腳。立格則道。若透得此公案。便作罷參會。以手摸渾身。摸燈籠露柱。盡作通身話會。若恁麼會。壞他古人不少。所以道。他參活句不參死句。須是絕情塵意想。淨裸裸赤灑灑地。方可見得大悲話。不見曹山問僧。應物現形如水中月時如何。僧雲。如驢覰井。山雲。道即殺道只道得八成。僧雲。和尚又作麼生。山雲。如井覷驢。便同此意也。爾若去語上見。總出道吾雲巖圈繢不得。雪竇作家。更不向句下死。直向頭上行。頌雲。

Yunyan and Daowu studied together with Yaoshan, and for forty years their ribs never touched the mat. Yaoshan produced the Caodong school, and the Dharma Way of three people flourished: Yunyan's line gave rise to Dongshan, Daowu's line gave rise to Shishuang, and Chuanzi's line gave rise to Jiashan. The Great Compassion Bodhisattva has eighty-four thousand dharani arms. The Great Compassion has so many hands and eyes; do you all have them or not? Baizhang said: All words and written language all turn back to oneself. Yunyan constantly followed Daowu, consulting and deciding. One day he asked him: What does the Great Compassion Bodhisattva do with so many hands and eyes? At the start it would have been good to give him a blow across the back, to avoid so many tangled vines afterward. Daowu, compassionate, could not do so, and instead explained the reason to him, meaning to make him understand at once, saying: Like a person reaching behind him in the middle of the night to feel for the pillow. In deep night without lamplight, reaching with the hand for the pillow: tell me, where are the eyes? He said at once: I understand. Wu said: How do you understand it? Yan said: The whole body is hands and eyes. Wu said: You said it very well, but only eighty percent. Yan said: And how would senior brother say it? Wu said: The entire body is hands and eyes. Tell me, which is right, "the whole body" or "the entire body"? Although it seems like rotten mud, it is free and clear. People nowadays mostly go to make emotional explanations, saying "the whole body" is wrong and "the entire body" is right, only biting into the ancients' phrases and dying under the ancients' words. They do not know that the ancients' meaning was not in the phrases. All of these were used only because there was no alternative. Now putting down a footnote and setting a standard says: If you penetrate this case, you can end your study; feeling the whole body with the hand, feeling the lantern and pillar, all taken as talk about the entire body. If you understand it this way, you spoil the ancients considerably. So it is said: He studies the living phrase and does not study the dead phrase. One must cut off emotional dust and thoughts, naked and bare, open and clear, only then can one see the Great Compassion saying. Haven't you seen Caoshan asking a monk: When responding to things and manifesting form like the moon in water, what then? The monk said: Like a donkey looking into a well. Shan said: You said it very well but only eighty percent. The monk said: And what would the Reverend say? Shan said: Like a well looking at a donkey. It is the same meaning. If you go to see it in the words, you can never get out of Daowu and Yunyan's snare. Xuedou, a master, does not die under the phrases but goes straight on above the head, and sang:

遍身是(四肢八節。未是衲僧極則處)通身是(頂門上有半邊。猶在窠窟裡。瞎)拈來猶較十萬裡(放過則不可。何止十萬裡)

The whole body is (Four limbs and eight joints. It is not yet the monk's ultimate point.) The entire body is (Half on the crown of the head, still in the nest and burrow. Blind.) Taking it up, it is still a hundred thousand li off (Not acceptable to let it pass. Why only a hundred thousand li?)

展翅鵬騰六合雲(些子境界。將謂奇特。點)

Spreading wings, the roc soars through clouds of the six directions (A little realm. You think it's special. Dot.)