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

搏風鼓蕩四溟水(些子塵埃。將謂天下人不奈爾何。過)

Beating the wind and stirring up the waters of the four seas (A bit of dust. You think no one in the world can do anything to you. Past.)

是何埃壒兮忽生(重為禪人下注腳。斬拈卻著那裡)那箇毫釐兮未止(別別。吹散了也。截)

What is this dust that suddenly arises? (Giving a further footnote for the Chan person. Where is the cutting and picking set down?) What is that hair's breadth that has not stopped? (Different, different. Blown away. Cut.)

君不見(又恁麼去)網珠垂範影重重(大小大雪竇作這箇去就。可惜許。依舊打葛藤)

Haven't you seen (Going on like this again) the net of pearls hanging as a model, reflection upon reflection (Great and small Xuedou takes this stance. A pity. Still tangling vines.)

棒頭手眼從何起(咄。賊過後張弓。放爾不得。盡大地人無出氣處。放得又須吃棒。又打咄雲。且道山僧底是雪竇底是)

The hands and eyes at the tip of the staff, from where do they arise? (Ha. Drawing the bow after the thief has passed. I cannot let you go. In the whole earth there is nowhere to breathe. Letting go must still be met with a blow. He strikes again and says Ha: Tell me, is this mountain monk's right or is Xuedou's right?)

咄(三喝四喝後作麼生)𡏖(於蓋切。塵也通作堨)

Ha! (What after three shouts and four shouts?) Ai (the character means dust; also written with another form)

遍身是通身是。若道背手摸枕子底便是。以手摸身底便是。若作恁麼見解。盡向鬼窟裡作活計。畢竟遍身通身都不是。若要以情識去見他大悲話。直是猶較十萬裡。雪竇弄得一句活道。拈來猶較十萬裡。後句頌雲巖道吾奇特處雲。展翅鵬騰六合雲。搏風鼓蕩四溟水。大鵬吞龍以翼搏風鼓浪。其水開三千里。遂取龍吞之。雪竇道。爾若大鵬能搏風鼓浪。也太殺雄壯。若以大悲千手眼觀之。只是些子塵埃忽生相似。又似一毫釐風吹未止相似。雪竇道。爾若以手摸身用作手眼堪作何用。於是大悲話上。直是未在。所以道。是何埃壒兮忽生。那箇毫釐兮未止。雪竇自謂作家。一時拂跡了也。爭奈後面依舊漏逗說箇諭子。依前只在圈繢裡。君不見。網珠垂範影重重。雪竇引帝網明珠。以用垂範。手眼且道落在什麼處。華嚴宗中。立四法界。一理法界。明一味平等故。二事法界。明全理成事故。三理事無礙法界。明理事相融大小無礙故。四事事無礙法界。明一事遍入一切事。一切事遍攝一切事。同時交參無礙故。所以道。一塵才舉大地全收。一一塵含無邊法界。一塵既爾諸塵亦然。網珠者。乃天帝釋善法堂前。以摩尼珠為網。凡一珠中映現百千珠。而百千珠俱現一珠中。交映重重。主伴無盡。此用明事事無礙法界也。昔賢首國師。立為鏡燈諭。圓列十鏡。中設一燈。若看東鏡。則九鏡鏡燈歷然齊現。若看南鏡則鏡鏡如然。所以世尊初成正覺。不離菩提道場。而遍昇忉利諸天。乃至於一切處。七處九會。說華嚴經。雪竇以帝網珠。垂示事事無礙法界。然六相義甚明白。即總即別。即同即異。即成即壞。舉一相則六相俱該。但為眾生日用而不知。雪竇拈帝網明珠。垂範況此大悲話。直是如此。爾若善能向此珠網中。明得拄杖子。神通妙用。出入無礙。方可見得手眼。所以雪竇雲。棒頭手眼從何起。教爾棒頭取證喝下承當。

The whole body is, the entire body is. If you say that reaching behind to feel the pillow is it, or feeling the body with the hand is it, and take such a view, you are all making a living in a ghost cave. After all, neither "the whole body" nor "the entire body" is it. If you want to see the Great Compassion saying through emotional consciousness, you are still a hundred thousand li off. Xuedou plays out one living phrase: Taking it up, it is still a hundred thousand li off. In the later lines he sings of the remarkable place of Yunyan and Daowu: Spreading wings, the roc soars through clouds of the six directions; beating the wind and stirring up the waters of the four seas. The great roc swallows dragons, beating the wind with its wings to raise waves; the water parts for three thousand li, and it takes the dragon and swallows it. Xuedou says: If you, as a roc, can beat the wind and stir up waves, that is too imposing. If one views it with the thousand hands and eyes of the Great Compassion, it is just a bit of dust suddenly arisen, or like a hair's breadth of wind blown and not stopped. Xuedou says: If you use feeling the body with the hand as the hands and eyes, what use can they be? So in the Great Compassion saying, it is still not there. So he says: What is this dust that suddenly arises? What is that hair's breadth that has not stopped? Xuedou thinks of himself as a master and wipes away traces at once, but alas, afterward he still leaks out with a metaphor, and is still within the snare as before. Haven't you seen it: the net of pearls hanging as a model, reflection upon reflection. Xuedou cites the bright pearls of Indra's net, using them to hang a model. Tell me, where do the hands and eyes land? In the Huayan school, four dharma realms are established. First, the realm of principle, making clear one flavor and equality. Second, the realm of events, making clear that the whole of principle becomes events. Third, the realm of unobstructed principle and events, making clear that principle and events interpenetrate and large and small are unobstructed. Fourth, the realm of unobstructed events and events, making clear that one event enters all events everywhere, and all events embrace all events everywhere, simultaneously interpenetrating without obstruction. So it is said: As soon as one dust mote is raised, the whole earth is gathered in; each dust mote contains the boundless Dharma realm; since one dust mote is so, all dust motes are so. The net of pearls is the net made of mani pearls before the Good Dharma Hall of Indra, Lord of the Devas. In each single pearl are reflected hundreds of thousands of pearls, and the hundreds of thousands of pearls are all reflected in a single pearl, reflecting one another layer upon layer, with host and companions inexhaustible. This is used to illustrate the realm of unobstructed events and events. In former times National Master Xianshou set it up as a metaphor of mirrors and a lamp: ten mirrors are arranged in a circle with one lamp in the center. If one looks at the east mirror, the nine mirrors and the mirror lamp all appear distinctly together. If one looks at the south mirror, each mirror is likewise so. So when the World-Honored One first attained right awakening, without leaving the seat of bodhi he ascended all the heavens of the Trayastrimsa and on to all places, preaching the Avatamsaka Sutra in seven places and nine assemblies. Xuedou uses Indra's net of pearls to show the realm of unobstructed events and events. The meaning of the six characteristics is quite clear: general and particular, same and different, forming and breaking. Raise one characteristic and all six are included. It is just that sentient beings use it daily and do not know. Xuedou takes up Indra's net of bright pearls and hangs a model to compare this Great Compassion saying, and it is truly like this. If you can well within this net of pearls understand the staff, the spiritual powers and wondrous functions, entering and leaving without obstruction, then you can see the hands and eyes. So Xuedou says: The hands and eyes at the tip of the staff, from where do they arise? He tells you to verify it at the tip of the staff and accept it under the shout.

只如德山入門便棒。且道手眼在什麼處。臨濟入門便喝。且道手眼在什麼處。且道雪竇末後。為什麼更著箇咄字參。

(Yuanwu continues:) Take Deshan, who struck as soon as someone entered the door: tell me, where are the hands and eyes? Linji, who shouted as soon as someone entered the door: tell me, where are the hands and eyes? Tell me, why does Xuedou at the end add the word "Ha!" to investigate?

垂示雲。聲前一句千聖不傳。面前一絲長時無間。淨裸裸赤灑灑。頭鬔鬆耳卓朔。且道作麼生。試舉看。

Introduction. The one phrase before sound is not transmitted by a thousand sages. The one thread before the face is unbroken for a long time. Naked and bare, open and clear, hair loose and ears sharp. Tell me, what is it like? Try bringing it up.

【九〇】舉。僧問智門。如何是般若體(通身無影象。坐斷天下人舌頭。用體作什麼)門雲。蚌含明月(光吞萬象。即且止。棒頭正眼事如何。曲不藏直。雪上加霜又一重)僧雲。如何是般若用(倒退三千里。要用作什麼)門雲。兔子懷胎(嶮。苦瓠連根苦。甜瓜徹帶甜。向光影中作活計。不出智門窠窟。若有箇出來。且道是般若體是般若用。且要土上加泥)。

[Case 90] Cited: A monk asked Zhimen, "What is the body of prajna?" (The whole body has no shadow or image. Sit out the tongues of the world. What use is body?) Men said, "The clam holds the bright moon." (Its light swallows the myriad forms. Leave aside that for now. What about the true eye at the tip of the staff? A crooked tune hides not the straight; frost on snow, one more layer.) The monk said, "What is the function of prajna?" (Retreat three thousand li. What do you want to use it for?) Men said, "The rabbit is pregnant." (Dangerous. A bitter gourd is bitter to the root; a sweet melon is sweet to the stem. The original has "dai" here, which should be "di" (stem). Making a living in light and shadow, not leaving Zhimen's nest and burrow. If there were one who came out, tell me, is it the body of prajna or the function of prajna? And moreover, adding mud on earth.)

智門道。蚌含明月兔子。懷胎。都用中秋意。雖然如此。古人意卻不在蚌兔上。他是雲門會下尊宿。一句語須具三句。所謂函蓋乾坤句。截斷眾流句。隨波逐浪句。亦不消安排。自然恰好。便去嶮處。答這僧話。略露些子鋒鋩。不妨奇特。雖然恁麼。他古人終不去弄光影。只與爾指些路頭教人見。這僧問。如何是般若體。智門雲。蚌含明月。漢江出蚌。蚌中有明珠。到中秋月出。蚌於水面浮。開口含月光。感而產珠。合浦珠是也。若中秋有月則珠多。無月則珠少。如何是般若用。門雲。兔子懷胎。此意亦無異。兔屬陰。中秋月生。開口吞其光。便乃懷胎。口中產兒。亦是有月則多。無月則少。他古人答處。無許多事。他只借其意。而答般若光也。雖然恁麼。他意不在言句上。自是後人。去言句上作活計。不見盤山道。心月孤圓光吞萬象。光非照境境亦非存。光境俱亡復是何物。如今人但瞠眼喚作光。只去情上生解。空裡釘橛。古人道。汝等諸人。六根門頭晝夜放大光明。照破山河大地。不只止眼根放光。鼻舌身意亦皆放光也。到這裡直須打疊六根下無一星事。淨裸裸赤灑灑地。方見此話落處。雪竇正恁麼頌出。

Zhimen said: 'The clam holds the bright moon, the hare conceives a child'; both use the idea of the Mid-Autumn moon. Even so, the ancients' meaning does not lie in clams and hares. He was an elder in Yunmen's assembly, whose every phrase had to contain three phrases: what is called the phrase that covers heaven and earth, the phrase that cuts off all streams, and the phrase that follows the waves and chases the billows; there is no need to arrange it, it is naturally just right. Going straight to the dangerous place, he answered this monk's question and revealed a little of his edge; it is quite extraordinary. Even so, the ancients never played with light and shadow; they only pointed out some road for you so that you could see. This monk asked: 'What is the substance of prajna?' Zhimen said: 'The clam holds the bright moon.' In the Han River a clam emerges, and inside the clam there is a bright pearl. When the Mid-Autumn moon rises, the clam floats to the surface of the water, opens its mouth and holds the moonlight, and through this stimulus produces a pearl; these are the Hepu pearls. If there is a moon at Mid-Autumn, the pearls are many; if there is no moon, the pearls are few. 'What is the function of prajna?' Zhimen said: 'The hare conceives a child.' The idea is no different. The hare belongs to yin, and when the Mid-Autumn moon is born, it opens its mouth and swallows its light and then conceives, giving birth through its mouth; likewise when there is a moon the young are many, and when there is no moon they are few. In the ancients' answer there is not so much business; he merely borrowed the idea to answer about the light of prajna. Even so, his meaning is not in the words and phrases; it is only later people who make a living on words and phrases. Have you not seen Panshan's words: 'The mind-moon is solitary and full; its light swallows the ten thousand phenomena. Light does not illuminate objects, and objects do not exist; when both light and objects are forgotten, what is it?' People now only glare and call it light, and give rise to understanding on feeling, driving a peg into empty air. The men of old said: 'At the gates of your six senses, day and night, great light is emitted, shining through mountains, rivers and the great earth. Not only does the eye-sense emit light; nose, tongue, body and mind also all emit light.' Arriving here, you must pack up the six senses with not a speck of business, bare and open, and then you will see where this saying lands. Xuedou brings out his verse precisely in this way:

一片虛凝絕謂情(擬心即差動念即隔。佛眼也覰不見)人天從此見空生(須菩提好與三十棒。用這老漢作什麼。設使須菩提也倒退三千里)

A stretch of emptiness, congealed, beyond all saying and feeling. (To think is already off, to stir a thought is to be separated; even the Buddha's eye cannot see it.) From this humans and gods see Subhuti. (Subhuti should be given thirty blows; what use is this old man? Even if Subhuti too retreated three thousand li.)

蚌含玄兔深深意(也須是當人始得。有什麼意。何須更用深深意)

The clam holds the dark hare, a deep meaning. (It must be you yourself for it to do; what meaning is there? Why further use a deep meaning?)

曾與禪家作戰爭(干戈已息天下太平。還會麼。打雲。闍黎吃得多少)

He once waged war with the Chan school. (The shields and spears have ceased, the world is at peace. Do you understand? He strikes: how much have you eaten, teacher?)

一片虛凝絕謂情。雪竇一句便頌得好。自然見得古人意。六根湛然。是箇什麼。只這一片虛明凝寂。不消去天上討。也不必向別人求。自然常光現前。是處壁立千仞。謂情即是絕言謂情塵也。法眼圓成實性頌雲。理極忘情謂。如何得諭齊。到頭霜夜月。任運落前溪。果熟兼猿重。山遙似路迷。舉頭殘照在。元是住居西。所以道。心是根法是塵。兩種猶如鏡上痕。塵垢盡時光始現。心法雙忘性即真。又道三間茅屋從來住。一道神光萬境閑。莫把是非來辨我。浮生穿鑿不相關。只此頌亦見一片虛凝絕謂情也。人天從此見空生。不見須菩提巖中宴坐。諸天雨花讚歎。尊者雲。空中雨花讚歎。復是何人。天雲。我是梵天。尊者雲。汝云何讚歎。天雲。我重尊者善說般若波羅蜜多。尊者雲。我於般若未甞說一字。汝云何讚歎。天雲。尊者無說。我乃無聞。無說無聞是真般若。又復動地雨花。看他須菩提善說般若。且不說體用。若於此見得。便可見智門道蚌含明月兔子懷胎。古人意雖不在言句上。爭奈答處有深深之旨。惹得雪竇道蚌含玄兔深深意。到這裡曾與禪家作戰爭。天下禪和子。鬧浩浩地商量。未甞有一人夢見在。若要與智門雪竇同參。也須是自著眼始得。

'A stretch of emptiness, congealed, beyond all saying and feeling.' Xuedou's one line makes a fine verse. You naturally see the ancients' meaning. The six senses are clear and still; what is that? Just this stretch of empty brightness and congealed stillness. No need to look for it in the sky, and no need to ask others; the constant light naturally appears before you, and everywhere stands like a wall a thousand fathoms high. 'Saying and feeling' means beyond the words that name feelings and dust. Fayan's verse on the perfected true nature says: 'When principle reaches its utmost, feeling and speech are forgotten; how can one find an analogy? In the end, the moon of a frosty night falls as it pleases into the stream before. The fruit ripens and the monkey is heavy; the mountains are far and the road seems lost; lift your head and the last glow remains, and it turns out you live in the west.' So it is said: 'Mind is the root, dharma is dust; the two are like marks on a mirror. When the dust and dirt are gone, the light begins to appear; when mind and dharma are both forgotten, nature is true.' And: 'A three-room thatched house where I have always lived; one beam of spirit-light, ten thousand realms at leisure; do not bring right and wrong to judge me; the floating life's boring through has no connection.' This verse too shows 'a stretch of emptiness, congealed, beyond all saying and feeling.' 'From this humans and gods see Subhuti': have you not seen that when Subhuti was sitting in meditation in a cave, the gods rained flowers and praised him? The Venerable said: 'Who is it that rains flowers from the sky and praises?' The god said: 'I am Brahma Heaven.' The Venerable said: 'Why do you praise?' The god said: 'I honor the Venerable for being good at expounding prajnaparamita.' The Venerable said: 'In regard to prajna I have never spoken a single word; why do you praise?' The god said: 'The Venerable has no speaking, and I have no hearing; no speaking and no hearing is true prajna.' Then again the earth shook and flowers rained. Look at how Subhuti is good at expounding prajna and yet does not speak of substance and function. If you can see this here, you can see Zhimen's 'The clam holds the bright moon, the hare conceives a child.' Though the ancients' meaning is not in words and phrases, their answer has a deep purport, which provoked Xuedou to say 'The clam holds the dark hare, a deep meaning.' 'He once waged war with the Chan school': Chan followers of the world discuss it noisily and none has ever dreamed of it. If you want to study together with Zhimen and Xuedou, you must set your own eyes.

垂示雲。超情離見。去縛解粘。提起向上宗乘。扶竪正法眼藏。也須十方齊應八面玲瓏。直到恁麼田地。且道還有同得同證同死同生底麼。試舉看。

Introduction: Transcending feelings and leaving views behind, removing bonds and unsticking attachments, raising the upward school and setting up the Treasury of the True Dharma Eye, one must also respond in all ten directions and be brilliant on all eight sides. Having reached such a ground, tell me, is there anyone who attains the same, realizes the same, dies the same and lives the same? Try citing it.

【九一】舉。鹽官一日喚侍者。與我將犀牛扇子來(打葛藤不少。何似這箇好箇消息)侍者雲。扇子破也(可惜許。好箇消息。道什麼)官雲。扇子既破。還我犀牛兒來(漏逗不少。幽州猶自可。最苦是新羅。和尚用犀牛兒作什麼)侍者無對(果然是箇無孔鐵鎚。可惜許)投子云。不辭將出。恐頭角不全(似則似。爭奈兩頭三面。也是說道理)雪竇拈雲。我要不全底頭角(堪作何用。將錯就錯)石霜雲。若還和尚即無也(道什麼。撞著鼻孔)雪竇拈雲。犀牛兒猶在(嶮。洎乎錯認。收頭去)資福畫一圓相。於中書一牛字(草藁不勞拈出。弄影漢)雪竇拈雲。適來為什麼不將出(金鍮不辨。也是草裡漢)保福雲。和尚年尊。別請人好(僻地裡罵官人。辭辛道苦作什麼)雪竇拈雲。可惜勞而無功(兼身在內。也好與三十棒。灼然)。

[Case 91] Cited: One day Yanguan called his attendant: 'Bring me the rhinoceros-horn fan.' (Making no few entanglements; how is it better than this fine news?) The attendant said, 'The fan is broken.' (A pity; fine news; what did he say?) Guan said, 'If the fan is broken, give me back the rhinoceros.' (No small leak; Youzhou is still tolerable, but Silla is the most bitter. What does the master want the rhinoceros for?) The attendant had no reply. (Indeed an iron hammer without a hole; a pity.) Touzi said, 'I do not refuse to bring it out, but I fear the horns are not whole.' (It resembles it, but he is two-faced and three-faced; he too is explaining principle.) Xuedou commented: 'I want the horns that are not whole.' (What is the use? Taking the mistake as it is.) Shishuang said, 'If I give it back to the master, there is none.' (What did he say? Bumping into the nose.) Xuedou commented: 'The rhinoceros is still there.' (Dangerous; to the point of mistaking it, retreat.) Zifu drew a circle and wrote the character for ox in the middle. (No need to pick out the draft; a fellow playing with shadows.) Xuedou commented: 'Why did he not bring it out just now?' (Cannot tell gold from brass; also a fellow in the grass.) Baofu said, 'The master is aged; it is better to invite someone else.' (Scolding an official in a remote place; why complain of hardships?) Xuedou commented: 'A pity, toil without achievement.' (Including yourself; he should also be given thirty blows. Right.)

鹽官一日喚侍者。與我將犀牛扇子來。此事雖不在言句上。且要驗人平生意氣作略。又須得如此藉言而顯。於臘月三十日著得力。作得主。萬境摐然。覩之不動。可謂無功之功。無力之力。鹽官廼齊安禪師。古時以犀牛角為扇。時鹽官豈不知犀牛扇子破。故問侍者。侍者雲。扇子破也。看他古人。十二時中常在裡許撞著磕著。鹽官雲。扇子既破。還我犀牛兒來。且道他要犀牛兒作什麼。也只要驗人知得落處也無。投子云。不辭將出。恐頭角不全。雪竇雲。我要不全底頭角。亦向句下便投機。石霜雲。若還和尚即無也。雪竇雲。犀牛兒猶在。資福畫一圓相。於中書一牛字。為他承嗣仰山。平生愛以境致接人明此事。雪竇雲。適來為什麼不將出。又穿他鼻孔了也。保福雲。和尚年尊。別請人好。此語道得穩當。前三則語卻易見。此一句語有遠意。雪竇亦打。破了也。山僧舊日在慶藏主處理會。道。和尚年尊老耄。得頭忘尾。適來索扇子。如今索犀牛兒。難為執侍。故云。別請人好。雪竇雲。可惜勞而無功。此皆是下語格式。古人見徹此事。各各雖不同。道得出來。百發百中。須有出身之路。句句不失血脈。如今人問著。只管作道理計較。所以十二時中。要人咬嚼教滴水滴凍。求箇證悟處。看他雪竇頌一串雲。摐(七恭切撞也)。

One day Yanguan called his attendant: 'Bring me the rhinoceros-horn fan.' Although this matter is not in words and phrases, one still wants to test a person's lifelong spirit and manner; and one must rely on words in this way to show it. When one has to use strength on the thirtieth day of the twelfth month and be master, though the ten thousand realms clash, one sees them without being moved; this may be called achievement without achieving, strength without strength. Yanguan was Chan Master Qi'an. In ancient times fans were made of rhinoceros horn. Did Yanguan not know that the rhinoceros-horn fan was broken? He asked the attendant on purpose. The attendant said: 'The fan is broken.' Look at the men of old: all through the twelve periods of the day they were always bumping and knocking into this. Yanguan said: 'If the fan is broken, give me back the rhinoceros.' Tell me, what did he want the rhinoceros for? He only wanted to test whether people knew where it lands. Touzi said: 'I do not refuse to bring it out, but I fear the horns are not whole.' Xuedou said: 'I want the horns that are not whole.' He too fits the occasion at once, within the words. Shishuang said: 'If I give it back to the master, there is none.' Xuedou said: 'The rhinoceros is still there.' Zifu drew a circle and wrote the character for ox in the middle, because he was the heir of Yangshan and all his life liked to receive people with scenes and settings in order to illuminate this matter. Xuedou said: 'Why did he not bring it out just now?' That pierces his nose again. Baofu said: 'The master is aged; it is better to invite someone else.' This line is steady and fitting. The first three sayings are easy to see; this one has far-reaching meaning, and Xuedou also strikes it: 'broken.' This mountain monk used to understand it with Registrar Qing: the master is aged and doddering, getting the head and losing the tail; just now he asked for a fan and now he asks for a rhinoceros; it is hard to serve him, so he said, 'It is better to invite someone else.' Xuedou said: 'A pity, toil without achievement.' These are all patterns of giving a comment. The men of old saw through this matter; though each differs, what they say comes out hitting a hundred shots out of a hundred, and there must be a way to get out, no phrase losing the bloodline. People today, when asked, only make calculations of principle, so in the twelve periods of the day they want people to chew it until it drips water and freezes, seeking a place of verification and awakening. Look at Xuedou's string of verse: Chuang (pronounced with the qi-gong cut, meaning to strike).

犀牛扇子用多時(遇夏則涼遇冬則暖。人人具足。為甚不知。阿誰不曾用)

The rhinoceros-horn fan has been used for a long time. (In summer it cools, in winter it warms; everyone has it complete; why do they not know it? Who has never used it?)

問著元來總不知(知則知。會則不會。莫瞞人好。也怪別人不得)無限清風與頭角(在什麼處。不向自己上會。向什麼處會。天上天下。頭角重生。是什麼。無風起浪)

Asked, it turns out they all do not know. (Knowing is knowing, understanding is not understanding; do not deceive people; one cannot blame others.) Limitless clear wind and horns. (Where are they? If you do not understand within yourself, where will you understand? In heaven and on earth, the horns are born again; what is it? Waves from no wind.)

盡同雲雨去難追(蒼天蒼天。也是失錢遭罪)。

All go with clouds and rain, hard to chase. (Blue Heaven, Blue Heaven! Losing money and suffering punishment too.)

雪竇復雲。若要清風再復。頭角重生(人人有箇犀牛扇子。十二時中全得他力。因什麼問著總不知。還道得麼)請禪客各下一轉語(鹽官猶在。三轉了也)問雲。扇子既破。還我犀牛兒來(也有一箇半箇。咄。也好推倒禪床)時有僧出雲。大眾參堂去(賊過後張弓。被奪卻槍。前不搆村。後不迭店)雪竇喝雲。拋鉤釣鯤鯨。釣得箇蝦䗫。便下座(招得他恁麼地。賊過後張弓。佛果自徵此語云。又直問爾諸人。這僧道。大眾參堂去。是會不會。若是不會。爭解恁麼道。若道會時。雪竇又道。拋鉤釣鯤鯨。只釣得箇蝦䗫。便下座。且道。誵訛在什麼處。試請參詳看)。

Xuedou further said: 'If you want the clear wind to return and the horns to be born again (everyone has a rhinoceros-horn fan, and in all twelve periods of the day gets its full use; why, asked, do they all not know? Can you say?), I ask the Chan guests each to give a turning word.' (Yanguan is still here; that is three turnings.) He asked: 'If the fan is broken, give me back the rhinoceros.' (There are one or half a person; chi; it would also be fine to topple the Chan seat.) Then a monk came out and said: 'Everyone, go to the hall!' (A thief, after he has gone, draws the bow; his spear is taken; ahead there is no village, behind there is no inn.) Xuedou shouted and said: 'Casting a hook to catch whales and sea monsters, I caught a toad.' He then came down from his seat. (Bringing him to such a state; a thief, after he has gone, draws the bow. Foguo himself questions this saying and directly asks all of you: this monk said 'Everyone, go to the hall'; did he understand or not? If he did not understand, how could he speak like this? If you say he understood, Xuedou also says 'Casting a hook to catch whales and sea monsters, only caught a toad,' and came down from his seat. Tell me, where is the confusion? Please examine it.)

犀牛扇子用多時。問著元來總不知。人人有箇犀牛扇子。十二時中。全得他力。為什麼問著總不知去著。侍者投子。乃至保福。亦總不知。且道雪竇還知麼。不見無著訪文殊。吃茶次。文殊舉起玻璃盞子云。南方還有這箇麼。著雲。無殊雲。尋常用什麼吃茶。著無語。若知得這箇公案落處。便知得犀牛扇子有無限清風。亦見犀牛頭角崢嶸。四箇老漢恁麼道。如朝雲暮雨一去難追。雪竇復雲。若要清風再復頭角重生。請禪客各下一轉語。問雲。扇子既破。還我犀牛兒來。時有一禪客出雲。大眾參堂去。這僧奪得主家權柄。道得也殺道。只道得八成。若要十成。便與掀倒禪床。爾且道。這僧會犀牛兒不會。若不會卻解恁麼道。若會雪竇因何不肯伊。為什麼道。拋鉤釣鯤鯨。只釣得箇蝦䗫。且道畢竟作麼生。諸人無事。試拈掇看。

'The rhinoceros-horn fan has been used for a long time; asked, it turns out they all do not know.' Everyone has a rhinoceros-horn fan, and in all twelve periods of the day gets its full use; why, asked, do they all not know? The attendant, Touzi, and even Baofu all did not know either. Tell me, does Xuedou know? Have you not seen Wuzhuo visit Manjusri? While they were drinking tea, Manjusri held up a glass cup and said: 'In the south, is there this?' Zhuo said: 'No.' Manjusri said: 'What do they usually use to drink tea?' Zhuo had no words. If you know where this koan lands, you will know that the rhinoceros-horn fan has limitless clear wind, and will also see the rhinoceros's horns towering high. The four old men spoke like this, like morning clouds and evening rain, once gone, hard to chase. Xuedou further said: 'If you want the clear wind to return and the horns to be born again, I ask the Chan guests each to give a turning word. He asked: if the fan is broken, give me back the rhinoceros.' Then a Chan guest came out and said: 'Everyone, go to the hall!' This monk seized the master's authority and spoke with killing words, but only got eight tenths; if you want ten tenths, you must topple the Chan seat. Tell me, did this monk understand the rhinoceros or not? If he did not understand, how could he speak like this? If he did, why did Xuedou not approve of him? Why say 'Casting a hook to catch whales and sea monsters, I only caught a toad'? Tell me, what is it after all? All of you, with nothing to do, try picking it up.

垂示雲。動絃別曲。千載難逢。見兔放鷹。一時取俊。總一切語言為一句。攝大千沙界為一塵。同死同生。七穿八穴。還有證據者麼。試舉看。

Introduction: Plucking the string to change the tune, hard to meet in a thousand years. Seeing the hare and releasing the hawk, taking the best at once. Gathering all speech into one phrase, holding the great-thousand worlds of sand in one mote of dust; same death and same life, going through seven and piercing eight; is there anyone with evidence? Try citing it.

【九二】舉。世尊一日陞座(賓主俱失。不是一回漏逗)文殊白槌雲。諦觀法王法。法王法如是(一子親得)世尊便下座(愁人莫向愁人說。說向愁人愁殺人。打鼓弄琵琶。相逢兩會家)。

[Case 92] Cited: One day the World-Honored One ascended the seat. (Host and guest are both lost; not one leak only.) Manjusri struck the gavel and said, 'Look carefully at the King of Dharma's Dharma; the King of Dharma's Dharma is thus.' (One son personally obtained it.) The World-Honored One then came down from the seat. (Do not tell a sorrowful person your sorrow; if you tell it to a sorrowful person, it kills him with sorrow; beating the drum and playing the lute, two experts meet.)

世尊未拈花已前。早有這箇消息。始從鹿野苑。終至拔提河。幾曾用著金剛王寶劍。當時眾中。若有衲僧氣息底漢。綽得去。免得他末後拈花。一場狼藉。世尊良久間。被文殊一拶。便下座。那時也有這箇消息。釋迦掩室。淨名杜口。皆似此這箇。則已說了也。如肅宗問忠國師。造無縫塔話。又如外道問佛。不問有言。不問無言之語。看他向上人行履。幾曾入鬼窟裡作活計。有者道。意在默然處。有者道。在良久處。有言明無言底事。無言明有言底事。永嘉道。默時說說時默。總恁麼會。三生六十劫。也未夢見在。爾若便直下承當得去。更不見有凡有聖。是法平等無有高下。日日與三世諸佛。把手共行。後面看雪竇自然見得頌出。

Before the World-Honored One had even picked up the flower, this news was already there. From the beginning at the Deer Park to the end at the Bati River, when had he ever used the Vajra King's precious sword? If there had been a man in that assembly with the breath of a monk, he could have taken it and spared him the mess of the flower-picking at the end. After the World-Honored One's long silence, Manjusri pressed him once, and he came down from his seat. At that time too there was this news. Shakyamuni closing the room and Vimalakirti sealing his mouth are both like this; it has already been said. For example, Suzong asking National Teacher Zhong and the matter of building a seamless tower, or the outsider asking the Buddha, 'I do not ask about words, I do not ask about no words.' Look at the conduct of those who have gone beyond; when did they ever go into a ghost cave to make a living? Some say the meaning is in silence; some say it is in the long silence; some say words explain the matter of no words, and no words explain the matter of words. Yongjia said: 'Silent when speaking, speaking when silent.' If you understand it all this way, you will not have dreamed of it in three lives and sixty kalpas. If you can accept it straight on and see no more ordinary or sage, all dharmas equal with no high or low, daily you walk hand in hand with the Buddhas of the three times. Further on, look at how Xuedou naturally sees it and brings out his verse.

列聖叢中作者知(莫謗釋迦老子好。還他臨濟德山。千箇萬箇中難得一箇半箇)

Among the assembled sages, the adept knows. (Do not slander old man Shakyamuni; give it back to Linji and Deshan; among thousands and tens of thousands it is hard to find one or half.)

法王法令不如斯(隨他走底。如麻似粟。三頭兩面。灼然能有幾人到這裡)

The King of Dharma's Dharma command is not like this. (Those who run after him are like hemp and millet; three-headed and two-faced; truly, how many arrive here?)

會中若有仙陀客(就中難得伶俐人。文殊不是作家。闍黎定不是)何必文殊下一槌(更下一槌。又何妨。第二第三槌總不要。當機一句作麼生道。嶮)。

If there had been a Saindhava guest in the assembly, (among them it is hard to find a clever one; Manjusri is not an adept; you, teacher, certainly are not) why must Manjusri strike the gavel? (Strike once more, what harm? The second and third strikes are not wanted at all; how do you say the phrase at the moment? Dangerous.)

列聖叢中作者知。靈山八萬大眾。皆是列聖。文殊普賢。乃至彌勒。主伴同會。須是巧中之巧。奇中之奇。方知他落處。雪竇意謂。列聖叢中。無一箇人知有。若有箇作家者。方知不恁麼。何故文殊白槌雲。諦觀法王法。法王法如是。雪竇道。法王法令不如斯。何故如此。當時會中。若有箇漢。頂門具眼。肘後有符。向世尊未陞座已前。覻得破。更何必文殊白槌。涅槃經云。仙陀婆一名四實。一者鹽。二者水。三者器。四者馬。有一智臣。善會四義。王若欲灑洗。要仙陀婆。臣即奉水。食索奉鹽。食訖奉器飲漿。欲出奉馬。隨意應用無差。灼然須是箇伶俐漢始得。只如僧問香嚴。如何是王索仙陀婆。嚴雲。過這邊來。僧過嚴雲。鈍置殺人。又問趙州。如何是王索仙陀婆。州下禪床。曲躬叉手。當時若有箇仙陀婆。向世尊未陞座已前透去。猶較些子。世尊更陞座。便下去。已是不著便了也。那堪文殊更白槌。不妨鈍置他世尊一上提唱。且作麼生是鈍置處。

'Among the assembled sages, the adept knows.' The eighty thousand people at Vulture Peak were all assembled sages: Manjusri, Samantabhadra, even Maitreya, host and companions meeting together; one must be the most skillful of the skillful and the most extraordinary of the extraordinary to know where it lands. Xuedou means that among the assembled sages there is not one who knows. If there is an adept, he knows it is not so. Why did Manjusri strike the gavel and say, 'Look carefully at the King of Dharma's Dharma; the King of Dharma's Dharma is thus,' while Xuedou says, 'The King of Dharma's Dharma command is not like this'? Why is it so? At that time in the assembly, if there had been a man with an eye on the crown of his head and a talisman at his elbow, who saw through it before the World-Honored One ascended the seat, why must Manjusri strike the gavel? The Nirvana Sutra says: 'Saindhava is one name with four meanings: first salt, second water, third a vessel, fourth a horse.' A wise minister was good at understanding the four meanings. If the king wished to wash, he asked for saindhava and the minister brought water; at meals he asked and the minister brought salt; after eating he brought a vessel for drink; when he wished to go out he brought a horse; whatever was needed was supplied without error. Plainly it must be a clever fellow for it to do. A monk asked Xiangyan: 'What is it when the king asks for saindhava?' Yan said: 'Come over here.' The monk came over. Yan said: 'Dullness kills people.' Another asked Zhaozhou: 'What is it when the king asks for saindhava?' Zhou came down from the Chan seat, bowed and folded his hands. If at that time there had been a saindhava who went through before the World-Honored One had ascended the seat, it would still have been a bit better. When the World-Honored One ascended the seat again and then came down, it was already not right, so how could Manjusri bear to strike the gavel as well? It does him quite a bit of dullness on the World-Honored One's whole teaching. Tell me, where is the place of dullness?

【九三】舉。僧問大光。長慶道。因齋慶讚。意旨如何(重光這漆桶。不妨疑著。不問不知)大光作舞(莫賺殺人。依舊從前恁麼來)僧禮拜(又恁麼去也。是則是恐錯會)光雲。見箇什麼。便禮拜(也好一拶。須辨過始得)僧作舞(依樣畫貓兒。果然錯會。弄光影漢)光雲。這野狐精(此恩難報。三十二祖只傳這箇)。

[Case 93] Cited: A monk asked Daguang, 'Changqing said, 'Praising the Master at the vegetarian feast.' What is the meaning?' (Zhongguang, this lacquer bucket; one cannot but doubt it; without asking, one does not know.) Daguang danced. (Do not deceive people to death; as before it comes from the past like this.) The monk bowed. (Going like this again; right it is, but I fear he misunderstands.) Guang said, 'What did you see, that you bow?' (A good push; one must discern it first.) The monk danced. (Drawing a cat by copying a model; indeed he misunderstands; a fellow playing with light and shadow.) Guang said, 'You fox spirit!' (This kindness is hard to repay; the thirty-two patriarchs transmitted only this.)

西天四七。唐土二三。只傳這箇些子。諸人還知落處麼。若知免得此過。若不知。依舊只是野狐精。有者道。是裂轉他鼻孔來瞞人。若真箇恁麼。成何道理。大光善能為人。他句中有出身之路。大凡宗師。須與人抽釘拔楔。去粘解縛。方謂之善知識。大光作舞。這僧禮拜。末後僧卻作舞。大光雲。這野狐精。不是轉這僧。畢竟不知的當。爾只管作舞。遞相恁麼。到幾時得休歇去。大光道野狐精。此語截斷金牛。不妨奇特。所以道。他參活句。不參死句。雪竇只愛他道這野狐精。所以頌出。旦道這野狐精。與藏頭白海頭黑。是同是別。這漆桶。又道。好師僧。且道。是同是別。還知麼觸處逢渠。雪竇頌雲。

Twenty-eight in the Western Heaven and two or three in the Tang land transmitted only this little bit; do you all know where it lands? If you know, you avoid this fault; if you do not, you are still just a fox spirit. Some say he twisted the monk's nostrils to deceive him. If that were truly so, what principle would it be? Daguang was good at helping people; within his phrase there is a way to get out. In general a master must pull nails and draw out wedges for people, remove sticking and loosen bonds, and only then is he called a good teacher. Daguang danced, the monk bowed, and at the end the monk danced; Daguang said, 'You fox spirit!' This was not turning the monk around; after all he did not know what was apt. You only go on dancing, passing it on one after another like this; when will it come to rest? Daguang said 'fox spirit'; this phrase cuts off the golden ox and is quite extraordinary. So it is said: he studies the living phrase and does not study the dead phrase. Xuedou loves just his saying 'you fox spirit,' and so brings out the verse. Tell me, this fox spirit and 'hiding the head, the white sea-head is black': are they the same or different? This lacquer bucket again says 'good monk.' Tell me, are they the same or different? Do you know meeting him everywhere? Xuedou's verse says:

前箭猶輕後箭深(百發百中。向什麼處迴避)誰雲黃葉是黃金(且作止啼。瞞得小兒。也無用處)

The first arrow is still light, the second arrow goes deep. (A hundred shots, a hundred hits; where will you evade?) Who says yellow leaves are gold? (Just stopping the crying; it fools a small child; and has no other use.)

曹溪波浪如相似(弄泥團漢有什麼限。依樣畫貓兒。放行一路)

The waves of Caoxi, if they are like this, (a fellow playing with mud balls, what limit is there? drawing a cat by a model; let one road pass)

無限平人被陸沈(遇著活底人。帶累天下衲僧。摸索不著。帶累闍黎。出頭不得)

countless ordinary people sink without trace. (Meeting a living person; he drags down all the monks of the world, who grope and find nothing; he drags down you, teacher, who cannot stick your head out.)

前箭猶輕後箭深。大光作舞。是前箭。復雲。這野狐精。是後箭。此是從上來爪牙。誰雲黃葉是黃金。仰山示眾雲。汝等諸人。各自迴光返照。莫記吾言。汝等無始劫來。背明投暗。妄想根深卒難頓拔。所以假設方便。奪汝麁識。如將黃葉止小兒啼。如將蜜果換苦葫蘆相似。古人權設方便為人。及其啼止。黃葉非金。世尊說一代時教。也只是止啼之說。這野狐精。只要換他業識。於中也有權實。也有照用。方見有衲僧巴鼻。若會得如虎插翼。曹溪波浪如相似。儻忽四方八面學者。只管大家如此作舞。一向恁麼。無限平人被陸沈。有什麼救處。

'The first arrow is still light, the second arrow goes deep.' Daguang's dance is the first arrow; his further saying, 'You fox spirit,' is the second arrow. These are the claws and fangs handed down from the past. 'Who says yellow leaves are gold?' Yangshan taught the assembly: 'Each of you, turn the light around and look back; do not remember my words. Since beginningless kalpas you have turned your back on brightness and gone toward darkness; your deluded thoughts are deep-rooted and hard to pull out suddenly. So I set up skillful means to take away your coarse consciousness, as if using yellow leaves to stop a small child's crying, or exchanging a honey fruit for a bitter gourd.' The men of old provisionally set up skillful means to help people; when the crying stops, the yellow leaves are not gold. The teaching of the World-Honored One for a whole lifetime is likewise only talk to stop crying. This 'fox spirit' is only meant to exchange his karmic consciousness; within it there is the provisional and the real, there is illumination and function, and only then does one see the handle of a monk. If you can understand it, you are like a tiger with wings. 'The waves of Caoxi, if they are like this': if students from all four directions and eight sides all simply dance like this together, and always like this, 'countless ordinary people sink without trace'; what rescue is there?

垂示雲。聲前一句。千聖不傳。面前一絲。長時無間。淨裸裸赤灑灑。露地白牛。眼卓朔耳卓朔。金毛獅子。則且置。且道。作麼生是露地白牛。

Introduction: The phrase before the sound is not transmitted by a thousand sages. The thread before the face is unbroken for a long time. Bare and open, the white ox in the open ground: eyes sharp and ears sharp; as for the golden-haired lion, set it aside for now. Tell me, what is the white ox in the open ground?

【九四】舉。楞嚴經云。吾不見時。何不見吾不見之處(好箇消息。用見作什麼。釋迦老子漏逗不少)若見不見。自然非彼不見之相(咄。有甚閑工夫。不可教山僧作兩頭三面去也)若不見吾不見之地(向什麼處去也。釘鐵橛相似。咄)自然非物(按牛頭吃草。更說什麼口頭聲色)云何非汝(說爾說我總沒交涉。打雲。還見釋迦老子麼。爭奈古人不肯承當。打雲。腳跟下自家看取。還會麼)。

[Case 94] Cited: The Shurangama Sutra says: 'When I do not see, why do you not see the place where I do not see?' (Fine news; what use is seeing? Old man Shakyamuni leaks no little.) 'If you see my not-seeing, naturally that is not the aspect of my not seeing.' (Chi! What idle time is there? Do not make this mountain monk go two-faced and three-faced.) 'If you do not see the ground where I do not see, it is naturally not a thing.' (Where has it gone? Like a nailed iron stake; chi.) 'How could it not be you?' (Talking of you, talking of me, none of it connects; he strikes: do you see old man Shakyamuni? But the ancients would not take it on; he strikes: look under your own heels; do you understand?)

楞嚴經云。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。雪竇到此。引經文不盡。全引則可見。經云。若見是物。則汝亦可見吾之見。若同見者。名為見吾。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。辭多不錄。阿難意道。世界燈籠露柱。皆可有名。亦要世尊指出此妙精元明。喚作什麼物。教我見佛意。世尊雲。我見香臺。阿難雲。我亦見香臺。即是佛見。世尊雲。我見香臺則可知。我若不見香臺時。爾作麼生見。阿難雲。我不見香臺時。即是見佛。佛雲。我雲不見。自是我知。汝雲不見。自是汝知。他人不見處。爾如何得知。古人云。到這裡。只可自知。與人說不得。只如世尊道。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。若道認見為有物。未能拂跡。吾不見時。如羚羊掛角。聲響蹤跡。氣息都絕。爾向什麼處摸索。經意初縱破。後奪破。雪竇出教眼頌。亦不頌物。亦不頌見與不見。直只頌見佛也。

The Surangama Sutra says: "When I am not seeing, why do you not see the place where I do not see? If you see my not seeing, it is naturally not the appearance of that not seeing. If you do not see the place where I do not see, it is naturally not a thing; how can it not be you?" Here Xuedou does not cite the sutra text in full; with the full text it can be seen. The sutra says: "If seeing is a thing, then you should also be able to see my seeing. If all see alike, it is called seeing me. When I am not seeing, why do you not see the place where I do not see? If you see my not seeing, it is naturally not the appearance of that not seeing. If you do not see the place where I do not see, it is naturally not a thing; how can it not be you?" The rest is too long to record. Ananda's thought was that in the world, lanterns and pillars can all have names, and he wanted the World-Honored One to point out this wondrous essential brightness and say what thing it is called, so that he could see the Buddha's meaning. The World-Honored One said: "I see the incense table." Ananda said: "I also see the incense table, which is the same as the Buddha's seeing." The World-Honored One said: "My seeing the incense table can be known; but when I do not see the incense table, how do you see?" Ananda said: "When I do not see the incense table, that is seeing the Buddha." The Buddha said: "When I say I do not see, that is my own knowing; when you say you do not see, that is your own knowing. Where others do not see, how can you know?" The ancients said: here one can only know for oneself and cannot tell it to others. Just as the World-Honored One says: "When I am not seeing, why do you not see the place where I do not see? If you see my not seeing, it is naturally not the appearance of that not seeing. If you do not see the place where I do not see, it is naturally not a thing; how can it not be you?" If you say that to take seeing as a thing has not yet brushed away the traces: when I am not seeing, it is like an antelope hanging by its horns, with sound, trace and breath all cut off. Where will you grope for it? The meaning of the sutra first grants and then removes. Xuedou brings out the verse of the teaching eye, and does not versify the thing, nor seeing and not seeing, but directly versifies only seeing the Buddha.

全象全牛瞖不殊(半邊瞎漢。半開半合。扶籬摸壁作什麼。一刀兩段)從來作者共名模(西天四七唐土二三。天下老和尚。如麻似粟。猶自少在)

Whole elephant, whole ox, the cataract is no different (a half-blind man; half open and half closed; what is the use of feeling along the fence and groping at the wall? One knife, two pieces). Since long ago the makers have all named and traced it (twenty-eight in the Western Heaven and two or three in the land of Tang; the old monks of the world are like hemp and millet, and still there are too few).

如今要見黃頭老(咄。這老胡。瞎漢。在爾腳跟下)

Now if you want to see the Yellow-Headed Old Man (hey! This old barbarian! Blind man! He is right beneath your feet).

剎剎塵塵在半途(腳跟下蹉過了也。更教山僧說什麼。驢年還曾夢見麼)

In every land and every dust mote, he is halfway along the road (missed beneath your feet; what more do you want this mountain monk to say? Have you ever dreamed of it in the year of the donkey?)

全象全牛瞖不殊。眾盲摸象。各說異端。出涅槃經。僧問仰山。和尚見人問禪問道。便作一圓相。於中書牛字。意在於何。仰山雲。這箇也是閑事。忽若會得。不從外來。忽若不會。決定不識。我且問爾。諸方老宿。於爾身上。指出那箇是爾佛性。為復語底是。默底是。莫是不語不默底是。為復總是。為復總不是。爾若認語底是。如盲人摸著象尾。若認默底是。如盲人摸著象耳。若認不語不默底是。如盲人摸著象鼻。若道物物都是。如盲人摸著象四足。若道總不是。拋本象落在空見。如是眾盲所見。只於象上名邈差別。爾要好。切莫摸象。莫道見覺是。亦莫道不是。祖師雲。菩提本無樹。明鏡亦無臺。本來無一物。爭得染塵埃。又云。道本無形相。智慧即是道。作此見解者。是名真般若。明眼人見象得其全體。如佛見性亦然。全牛者出莊子。庖丁解牛。未甞見其全牛。順理而解。遊刃自在。更不須下手。才舉目時。頭角蹄肉。一時自解了。如是十九年。其刀利如新發於硎。謂之全牛。雖然如此奇特。雪竇道。縱使得如此。全象全牛與眼中瞖更不殊。從來作者共名摸。直是作家。也去裡頭摸索不著。自從迦葉。乃至西天此土祖師。天下老和尚。皆只是名摸。雪竇直截道。如今要見黃頭老。所以道。要見即便見。更要尋覓方見。則千里萬裡也。黃頭老。乃黃面老子也。爾如今要見。剎剎塵塵在半途。尋常道。一塵一塵剎。一葉一釋迦。盡三千大千世界。所有微塵。只向一塵中見。當恁麼時。猶在半途。那邊更有半途在。且道在什麼處。釋迦老子。尚自不知。教山僧作麼生說得瞖(壹計切目疾)。

"Whole elephant, whole ox, the cataract is no different." A crowd of blind men feel an elephant and each speaks of a different part; this comes from the Nirvana Sutra. A monk asked Yangshan: "Master, when people ask about Chan and the Way, you draw a circle and write the character for 'ox' in it; what is the meaning?" Yangshan said: "This too is an idle matter. If you suddenly understand it, it does not come from outside. If you do not understand it, you surely do not know it. Let me ask you: the old teachers of various places point out in you which is your Buddha-nature. Is it what speaks? Is it what is silent? Is it perhaps what neither speaks nor is silent? Is it all of them? Is it none of them? If you take what speaks as it, you are like a blind man who has touched the elephant's tail. If you take what is silent as it, you are like a blind man who has touched the elephant's ear. If you take what neither speaks nor is silent as it, you are like a blind man who has touched the elephant's trunk. If you say that every thing is it, you are like a blind man who has touched the elephant's four legs. If you say that none of it is, you throw away the original elephant and fall into the view of emptiness. So what the many blind men see is only different names and descriptions on the elephant. If you want to do well, never feel the elephant. Do not say that seeing and sensing are it, and do not say they are not. The Patriarch said: 'Bodhi originally has no tree, and the bright mirror has no stand; originally there is not a single thing, so where can dust alight?' And also: 'The Way originally has no form; wisdom is the Way. One who has this view is called true prajna.' A clear-eyed person who sees the elephant gets its whole body, and seeing the Buddha-nature is likewise. The whole ox comes from Zhuangzi: Cook Ding butchering an ox never saw the whole ox; he followed the grain and cut, the blade roaming freely, and there was no need to use his hand. As soon as he raised his eyes, the head, horns, hooves and flesh were all separated at once. Doing so for nineteen years, his knife was as sharp as if just ground; this is called the whole ox. Even though it is so remarkable, Xuedou says: "Even if you attain this, whole elephant and whole ox are no different from a cataract in the eye. Since long ago the makers have all named and traced it." Even masters grope for it in the head and cannot find it. From Kashyapa through the patriarchs of the Western Heaven and this land and the old monks of the world, they are all only naming and groping. Xuedou says directly: "Now if you want to see the Yellow-Headed Old Man." So it is said: if you want to see, you just see; if you still want to seek and search in order to see, it is a thousand or ten thousand li away. The Yellow-Headed Old Man is the Yellow-Faced Old Man, Shakyamuni. If you want to see him now: "In every land and every dust mote, he is halfway along the road." It is commonly said: one dust mote, one land; one leaf, one Shakyamuni. All the motes of dust in the entire three-thousand great-thousand world are seen in a single mote. At such a time, one is still halfway along the road, and beyond that there is another half of the road. Tell me, where is it? The old man Shakyamuni himself does not know; how can this mountain monk say it? ("Yi" is pronounced with the Yi-Ji spelling, and means an eye disease.)

垂示雲。有佛處不得住。住著頭角生。無佛處急走過。不走過。草深一丈。直饒淨裸裸赤灑灑。事外無機機外無事。未免守株待兔。且道總不恁麼。作麼生行履。試舉看。

Introduction: Where there is a Buddha, do not stay; if you stay, horns will grow on your head. Where there is no Buddha, hurry past; if you do not hurry past, the grass will be ten feet deep. Even if you are stark naked and bare and free, with no opportunity outside affairs and no affairs outside opportunity, you cannot avoid guarding the stump and waiting for a rabbit. Now, if it is none of these, how will you walk? Please bring it up.

【九五】舉。長慶有時雲。寧說阿羅漢有三毒(焦糓不生芽)不說如來有二種語(已是謗釋迦老子了)不道如來無語(猶自顢頇。早是七穿八穴)只是無二種語(周由者也。說什麼第三第四種)保福雲。作麼生是如來語(好一拶。道什麼)慶雲。聾人爭得聞(望空啟告。七花八裂)保福雲。情知爾向第二頭道(爭瞞得明眼人。裂轉鼻孔。何止第二頭)慶雲。作麼生是如來語(錯。卻較些子)保福雲。吃茶去(領。復雲。還會麼。蹉過了也)。

[Case 95] Case: Changqing once said: "I would rather say that an arhat has the three poisons (scorched grain does not sprout) than say that the Tathagata has two kinds of speech (already slandering the old man Shakyamuni) or say that the Tathagata has no speech (still muddled; already pierced seven ways and eight ways); there is simply no two kinds of speech (all around it; why speak of a third or fourth kind?)" Baofu said: "What is the Tathagata's speech?" (A fine push; what are you saying?) Qing said: "How could a deaf man hear?" (Praying to the empty sky; split into seven flowers and eight pieces.) Baofu said: "I knew you would speak at the second level." (How can you deceive a clear-eyed person? The nose is torn and turned; it is more than the second level.) Qing said: "What is the Tathagata's speech?" (Wrong; still somewhat better.) Baofu said: "Go have some tea." (Got it. He said further: do you understand? Missed it.)

長慶保福在雪峰會下。常互相舉覺商量。一日平常如此說話雲。寧說阿羅漢有三毒。不說如來有二種語。梵語阿羅漢。此雲殺賊。以功能彰名。能斷九九八十一品煩惱。諸漏已盡。梵行已立。此是無學阿羅漢位。三毒即是貪嗔痴。根本煩惱。八十一品。尚自斷盡。何況三毒。長慶道。寧說阿羅漢有三毒。不說如來有二種語。大意要顯如來無不實語。法華經云。唯此一事實。餘二則非真。又云。唯有一乘法。無二亦無三。世尊三百餘會。觀機逗教。應病與藥。萬種千般說法。畢竟無二種語。他意到這裡。諸人作麼生見得。佛以一音演說法。則不無長慶要且未夢見如來語在。何故大似人說食終不能飽。保福見他平地上說教遂問。作麼生是如來語。慶雲。聾人爭得聞。這漢知他幾時。在鬼窟裡作活計來也。保福雲。情知爾向第二頭道。果中其言。卻問師兄作麼生是如來語。福雲。吃茶去。鎗頭倒被別人奪卻了也。大小長慶。失錢遭罪。且問諸人。如來語還有幾箇。須知恁麼見得。方見這兩箇漢敗缺。子細檢點將來。盡合吃棒。放一線道與他理會。有底雲。保福道得是。長慶道得不是。只管隨語生解。便道有得有失。殊不知。古人如擊石火。似閃電光。如今人不去他古人轉處看。只管去句下走。便道長慶當時不便用。所以落第二頭。保福雲。吃茶去。便是第一頭。若只恁麼看。到彌勒下生。也不見古人意。若是作家。終不作這般見解。跳出這窠窟。向上自有一條路。爾若道聾人爭得聞有什麼不是處。保福雲吃茶去。有什麼是處。轉沒交涉。是故道。他參活句。不參死句。這因緣與遍身是通身是因緣一般。無爾計較是非處。須是爾腳跟下。淨裸裸地。方見古人相見處。五祖老師雲。如馬前相撲相似。須是眼辨手親。這箇公案。若以正眼觀之。俱無得失處。辨箇得失。無親疎處。分箇親疎。長慶也須禮拜保福始得。

Changqing and Baofu were in Xuefeng's assembly and often discussed and brought up awakenings with one another. One day, in ordinary talk, he said: "I would rather say that an arhat has the three poisons than say that the Tathagata has two kinds of speech." In Sanskrit, arhat is rendered here as 'killer of thieves,' a name that shows his capacity: he can cut off the nine times nine, eighty-one grades of afflictions, all outflows are exhausted, and the pure practice is established. This is the stage of the arhat who has nothing more to learn. The three poisons are greed, anger and delusion, the root afflictions. If he has cut off even the eighty-one grades, how much more the three poisons. Changqing said: "I would rather say that an arhat has the three poisons than say that the Tathagata has two kinds of speech." His general meaning is to show that the Tathagata has no untrue speech. The Lotus Sutra says: "Only this one matter is real; the other two are not true." It also says: "There is only the one-vehicle dharma, neither a second nor a third." In over three hundred assemblies, the World-Honored One observed capacities and adapted the teaching, giving medicine to fit the illness and expounding the dharma in ten thousand and a thousand ways, yet ultimately there are not two kinds of speech. At this point of his meaning, how do you see it? "The Buddha expounds the Dharma with one sound" is not without truth, but Changqing has not yet even dreamed of the Tathagata's speech. Why? It is just like someone talking about food, who can never be full from it. Baofu saw him preaching on flat ground and asked: "What is the Tathagata's speech?" Qing said: "How could a deaf man hear?" Who knows when this fellow went to make a living in a ghost's den? Baofu said: "I knew you would speak at the second level." Indeed he hit the mark, and asked in return: "Senior brother, what is the Tathagata's speech?" Fu said: "Go have some tea." The spear point was snatched away by someone else. How much Changqing lost, and what suffering he incurred! Let me ask all of you: how many are there of the Tathagata's speech? Understand it this way, and only then will you see the flaws of these two men. If you examine it carefully, both deserve a beating. Letting out a line of the Way, let them work it out. Some say that Baofu spoke correctly and Changqing spoke incorrectly, and just generate understanding from words and say that there is gain and loss. They hardly know that the ancients were like a spark from striking stone, like a flash of lightning. People today do not look at where the ancients turn but just run after the phrases, saying that Changqing did not use it at the moment and so fell to the second level, and that Baofu's saying "Go have some tea" is the first level. If you look at it like this, even when Maitreya descends to be born you will not see the ancients' meaning. If one is a master, one never has this kind of view; jump out of this den and above there is a road. If you say that "How could a deaf man hear?" has something wrong, what is right in Baofu's "Go have some tea"? It has even less to do with it. Hence it is said: they study the live phrase and do not study the dead phrase. This case is like "the whole body is the whole body of causes and conditions": there is no place for your calculation of right and wrong. Beneath your feet it must be stark naked and bare, and only then will you see the place where the ancients met. My late teacher Wuzu said: "It is like wrestling in front of a horse: you must have an eye that discerns and a hand that is close." If one regards this public case with the correct eye, there is no place of gain or loss in either. If you discern gain and loss, there is no place of closeness and distance. If you divide closeness and distance, Changqing would have to bow to Baofu.

何故這箇些子。巧處用得好。如電轉星飛相似。保福不妨牙上生牙。爪上生爪。頌雲。

(Yuanwu continues:) Why is this so? When the skillful moment is used well, it is like lightning turning and stars flying. Baofu does well to grow teeth on teeth and claws on claws. The verse says:

頭兮第一第二(我王庫中無如是事。古今榜樣。隨邪逐惡作什麼)臥龍不鑒止水(同道方知)

Head, the first, the second (in my king's treasury there is no such thing; a model of ancient and modern; what is the use of following the deviant and chasing the evil?) The sleeping dragon does not look into still water (only those of the same way know).

無處有月波澄(四海孤舟獨自行。徒勞卜度討什麼椀)

Where there is none, the moon is bright on calm waves (a lone boat on the four seas sails alone; what use is it to waste effort on guessing and seeking, what bowl are you seeking?)

有處無風浪起(嚇殺人。還覺寒毛卓竪麼。打雲來也)稜禪客稜禪客(勾賊破家。閙市裡莫出頭。失錢遭罪)

Where there is, waves rise without wind (it scares people to death; do your hairs stand on end? Strike him, here he comes). Chan guest Leng, Chan guest Leng (hooking thieves and ruining the house; do not stick your head out in a noisy market; losing money and suffering for it).

三月禹門遭點額(退己讓人。萬中無一。只得飲氣吞聲)

In the third month at the Dragon Gate, his forehead was marked (stepping back and yielding to others, one in ten thousand; he can only swallow his breath and voice).

頭兮第一第二。人只管理會第一第二。正是死水裡作活計。這箇機巧。爾只作第一第二會。且摸索不著在。雪竇雲。臥龍不鑒止水。死水裡豈有龍藏。若是第一第二。正是止水裡作活計。須是洪波浩渺白浪滔天處。方有龍藏。正似前頭雲澄潭不許蒼龍蟠。不見道。死水不藏龍。又道。臥龍長怖碧潭清。所以道。無龍處有月波澄。風恬浪靜。有龍處無風起浪。大似保福道吃茶去。正是無風起浪。雪竇到這裡。一時與爾打疊情解頌了也。他有餘韻。教成文理。依前就裡頭。著一隻眼。也不妨奇特。卻道稜禪客稜禪客。三月禹門遭點額。長慶雖是透龍門底龍。卻被保福驀頭一點。

"Head, the first, the second." People just try to understand the first and the second, which is exactly making a living in dead water. This opportune skill, if you understand it only as the first and the second, you will still be groping and not find it. Xuedou says: "The sleeping dragon does not look into still water." How could a dragon be hidden in dead water? If it is the first and the second, it is making a living in still water. Only where vast waves expanse and white billows touch the sky is there a hidden dragon. This is just like the earlier saying that a clear pool does not allow the blue dragon to coil. Have you not seen it said: dead water does not hide a dragon? And also: the sleeping dragon always fears the clear green pool. So it is said: where there is no dragon, the moon is bright on calm waves, wind is still and waves quiet; where there is a dragon, waves rise without wind. It is just like Baofu saying "Go have some tea": exactly waves rising without wind. Here Xuedou at one stroke clears away the emotional understanding for you in his verse. He has lingering resonance, and makes it into patterned prose; as before, he puts an eye in the head, which is not without wonder. But he says: "Chan guest Leng, Chan guest Leng, in the third month at the Dragon Gate his forehead was marked." Changqing, although a dragon who passed through the Dragon Gate, was marked on the head by Baofu.

【九六】舉。趙州示眾三轉語(道什麼。三段不同)。

[Case 96] Case: Zhaozhou taught the assembly three turning phrases (what are you saying? The three sections are different).

趙州示此三轉語了。末後卻雲。真佛屋裡坐。這一句忒殺郎當。他古人出一隻眼。垂手接人。略藉此語。通箇消息。要為人。爾若一向正令全提。法堂前草深一丈。雪竇嫌他末後一句漏逗。所以削去。只頌三句。泥佛若渡水。則爛卻了也。金佛若渡鑪中。則鎔卻了也。木佛若渡火。便燒卻了也。有什麼難會。雪竇一百則頌古。計較葛藤。唯此三頌直下有衲僧氣息。只是這頌也不妨難會。爾若透得此三頌。便許爾罷參。

After Zhaozhou gave these three turning phrases, at the end he said: "A true Buddha sits in the house." This last phrase is too sloppy. The ancient put out one eye and let his hand hang down to receive people, borrowing this phrase slightly to pass on a message, wanting to help people. If you always presented the correct command in full, the grass in front of the Dharma hall would be ten feet deep. Xuedou disliked this last phrase for leaking, so he cut it away and versified only three phrases. If a clay Buddha crosses water, it dissolves. If a gold Buddha crosses a furnace, it melts. If a wooden Buddha crosses fire, it burns. What is hard to understand? In Xuedou's hundred verses on old cases, the calculation and entanglement are all there, but only these three verses directly have the breath of a patch-robed monk. Even so, these verses are by no means easy to understand. If you can penetrate these three verses, I will allow you to stop studying.

泥佛不渡水(浸爛鼻孔。無風起浪)神光照天地(幹他什麼事。見兔放鷹)

A clay Buddha does not cross water (soaking the nose to rot; waves rising without wind). Divine light shines on heaven and earth (what has that to do with anything? Seeing a rabbit and releasing the falcon).

立雪如未休(一人傳虛萬人傳實。將錯就錯。阿誰曾見爾來)何人不雕偽(入寺看額。二六時中走上走下是什麼。闍黎便是)

If standing in the snow has not stopped (one person passes on the empty and ten thousand pass on the real; going on with the mistake; who has ever seen you?), who is not carving what is false? (Entering a temple and looking at the plaque: what is it, all day long going up and down? The monk himself.)

泥佛不渡水。神光照天地。這一句頌分明瞭。且道為什麼卻引神光。二祖初生時。神光燭室亙於霄漢。又一夕神人現。謂二祖曰。何久於此。汝當得道時至。宜即南之。二祖以神遇遂名神光。久居伊洛。博極群書。每嘆曰。孔老之教祖述風規。近聞達磨大師住少林。乃往彼晨夕參扣。達磨端坐面壁。莫聞誨勵。光自忖曰。昔人求道。敲骨出髓。刺血濟飢。布髮掩泥。投崖飼虎。古尚若此。我又何如。其年十二月九日夜大雪。二祖立於砌下。遲明積雪過膝。達磨憫之曰。汝立雪於此。當求何事。二祖悲淚曰。惟願慈悲開甘露門。廣度群品。達磨曰。諸佛妙道曠劫精勤。難行能行。非忍而忍。豈以小德小智輕心慢心。欲冀真乘。無有是處。二祖聞誨勵。向道益切。潛取利刀。自斷左臂。致於達磨前。磨知是法器。遂問曰。汝立雪斷臂。當為何事。二祖曰。某甲心未安。乞師安心。磨曰。將心來。與汝安。祖曰。覓心了不可得。達磨雲。與汝安心竟。後達磨為易其名曰慧可。後接得三祖燦大師。既傳法隱於舒州皖公山。屬後周武帝破滅佛法沙汰僧。師往來太湖縣司空山。居無常處。積十餘載無人知者。宣律師高僧傳。載二祖事不詳。三祖傳云。二祖妙法不傳於世。賴值末後依前悟他當時立雪。所以雪竇道。立雪如未休。何人不雕偽。立雪若未休。足恭諂詐之人皆效之。一時只成雕偽。則是諂詐之徒也。雪竇頌泥佛不渡水。為什麼。卻引這因緣來用。他參得意根下無一星事。淨裸裸地方頌得如此。五祖尋常教人看此三頌。豈不見洞山初和尚有頌示眾雲。五臺山上雲蒸飯。古佛堂前狗尿天。剎竿頭上煎䭔子。三箇胡孫夜簸錢。又杜順和尚道。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上。又傅大士頌雲。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。又云。石人機似汝。也解唱巴歌。汝若似石人。

"A clay Buddha does not cross water. Divine light shines on heaven and earth." This line of the verse is clear. Tell me, why does he cite Shenguang? When the Second Patriarch was born, divine light lit the room and stretched to the Milky Way. Another night a divine being appeared and said to the Second Patriarch: "Why do you stay here long? The time has come for you to attain the Way; go south at once." Because the Second Patriarch met with the divine, he was named Shenguang, Divine Light. He lived long on the Yi and Luo rivers and read widely in all books. He often sighed: "The teachings of Confucius and Laozi only follow the style of the ancestors." Hearing recently that Master Bodhidharma was living at Shaolin, he went there and called on him morning and evening. Bodhidharma sat upright facing the wall and gave no instruction or encouragement. Guang thought to himself: "In former times, those who sought the Way broke their bones to take out the marrow, pricked blood to feed the hungry, spread their hair to cover the mud, and threw themselves off cliffs to feed tigers. The ancients were like this; what about me?" That year, on the night of the ninth day of the twelfth month, there was a heavy snowfall. The Second Patriarch stood below the steps, and by dawn the accumulated snow was over his knees. Bodhidharma pitied him and said: "You stand in the snow here; what are you seeking?" The Second Patriarch wept and said: "I only hope that your compassion will open the gate of sweet dew and widely save all beings." Bodhidharma said: "The wondrous Way of the buddhas takes countless aeons of diligent effort, doing what is hard to do and enduring what is hard to endure. How could one with small virtue, small wisdom, a light heart and an arrogant heart hope for the true vehicle? There is no such thing." The Second Patriarch, hearing this instruction, became still more earnest in his devotion to the Way. He secretly took a sharp knife and cut off his own left arm and laid it before Bodhidharma. Bodhidharma knew he was a vessel of the Dharma and asked: "You stand in the snow and cut off your arm; what is it for?" The Second Patriarch said: "My mind is not yet at peace; I beg the Master to pacify my mind." Bodhidharma said: "Bring your mind here and I will pacify it for you." The Patriarch said: "I have looked for my mind and cannot find it." Bodhidharma said: "I have finished pacifying your mind for you." Afterward Bodhidharma changed his name to Huike. Later he received the Third Patriarch, Master Can, and after transmitting the Dharma he went into hiding on Mount Wangong in Shuzhou. At the time of Emperor Wu of the Later Zhou destroying the Buddhist teaching and weeding out the monks, the master went back and forth to Mount Sikong in Taihu County, with no fixed residence, and for more than ten years no one knew him. Vinaya Master Xuan's Biographies of Eminent Monks records the Second Patriarch's affairs without detail. The Third Patriarch's tradition says the Second Patriarch's wondrous Dharma was not handed down in the world; fortunately, at the end he again awakened in the way he stood in the snow. So Xuedou says: "If standing in the snow has not stopped, who is not carving what is false?" If standing in the snow has not stopped, all those who are excessively respectful, flattering and deceitful will imitate it, and all at once it becomes nothing but carved falseness, which is the work of flatterers and cheats. Xuedou, versifying "A clay Buddha does not cross water," why does he cite this story? He had studied to the point where there was not a speck of matter under the root of the mind, stark naked and bare, and only then could he write a verse like this. My teacher Wuzu usually told people to look at these three verses. Have you not seen Dongshan Chu's verse to the assembly: "On Mount Wutai clouds steam rice; before the old Buddha hall, the dog urinates at the sky; on top of the temple flagpole they fry dumplings; three monkeys at night toss coins." And Master Dushun said: "In Huaizhou the ox eats the grain; in Yizhou the horse's belly swells; seeking a doctor throughout the world, they moxibustion the left shoulder of a pig." And Great Master Fu's verse says: "Empty-handed, holding a hoe; walking, riding a water buffalo; a man crosses the bridge; the bridge flows, the water does not flow." And also: "The stone man has a mind like yours, and also knows how to sing country songs. If you are like the stone man,

雪曲應須和。若會得此語。便會他雪竇頌足(將樹反過也)。

(Yuanwu continues:) the snowy tune must be harmonized." If you can understand these words, you will understand Xuedou's verse completely (turn the tree upside down; this is a mistake).

金佛不渡罏(燎卻眉毛。天上天下唯我獨尊)人來訪紫胡(又恁麼去也。只恐喪身失命)

A gold Buddha does not cross a furnace (burning off the eyebrows; above heaven and below heaven, I alone am the honored one). A man came to visit Zihu (he went off like that again; I fear he will lose body and life).

牌中數箇字(不識字底貓兒也無話會處。天下衲僧插嘴不得。只恐喪身失命)

The few characters on the sign (even a cat who cannot read has no way to understand; no patch-robed monk in the world can put in a word; I fear he will lose body and life).

清風何處無(又恁麼去也。頭上漫漫腳下漫漫。又云來也)皖(戶版切明貌)

Where is there no clear breeze? (He went off like that again; over the head it is vast and under the feet it is vast; here he comes again.) ("Wan" is pronounced Hu-ban, and means bright in appearance.)