The Blue Cliff Record of Chan Master Foguo Yuanwu

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

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

禪板蒲團不能用(教阿誰說。爾要禪板蒲團作什麼。莫是分付闍黎麼)

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

只應分付與盧公(也則分付不著。漆桶莫作這般見解)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

江北江南問王老(主人公在什麼處。問王老師作什麼。爾自踏破草鞋)

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

一狐疑了一狐疑(一坑埋卻。自是爾疑。不免疑情未息。打雲。會麼)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

稜師備師不柰何(一狀領過。放過一著)

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

喪身失命有多少(罪不重科。帶累平人)

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

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

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

南北東西無處討(有麼有麼。闍黎眼瞎)

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

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

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

大張口兮同閃電(兩重公案。果然。賴有末後句)

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

剔起眉毛還不見(蹉過了也。五湖四海。覓恁麼人也難得。如今在什麼處)

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

如今藏在乳峰前(向什麼處去也。大小雪竇也作這去就。山僧今日。也遭一口)

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

來者一一看方便(瞎。莫向腳跟下看。看取上座腳跟下。著一箭了也)

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

師高聲喝雲。看腳下(賊過後張弓。第二頭第三頭。重言不當吃)

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

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

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

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

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

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

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

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

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

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

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

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

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

不是孫公辨端的(錯看箭。著賊了也不知)

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

髑髏著地幾人知(更不再活。如麻似粟。闍黎拈得鼻孔失卻口)

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

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

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

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

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

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

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

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

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

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

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

猶握金鞭問歸客(是什麼消息一條拄杖兩人扶。相招同往又同來)

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

夜深誰共御街行(君向瀟湘我向秦。且道行作什麼)

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

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

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

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

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

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

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

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

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

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

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

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

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

落花流水太茫茫(好箇消息。閃電之機。徒勞佇思。左顧千生右顧萬劫)

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

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

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

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

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

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

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

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

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

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

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

電光石火存機變(劈面來也。左轉右轉。還見百丈為人處也無)

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

堪笑人來捋虎鬚(好與三十棒。重賞之下必有勇夫。不免喪身失命。放過闍黎一著)

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

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

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