The Blue Cliff Record of Chan Master Foguo Yuanwu

垂示雲。問一答十。舉一明三見兔放鷹。因風吹火。不惜眉毛則且置。只如入虎穴時如何。試舉看。

Introduction. It is said: ask one and answer ten, raise one and understand three; see the hare and release the hawk, use the wind to blow the fire. Not sparing one's eyebrows we will set aside for now; but what about when entering the tiger's den? Try to raise it and see.

【二七】舉。僧問雲門。樹凋葉落時如何(是什麼時節。家破人亡。人亡家破)雲門雲。體露金風(撐天拄地。斬釘截鐵。淨裸裸赤灑灑。平步青霄)。

[Case 27] Raised: A monk asked Yunmen: "What is it when the trees wither and the leaves fall?" (What time is this? The family is ruined and the people dead; the people dead and the family ruined.) Yunmen said: "The body is exposed in the golden wind." (Propping up heaven and supporting earth, cutting nails and slicing iron, utterly naked and clear, walking level into the blue sky.)

若向箇裡薦得。始見雲門為人處。其或未然。依舊只是指鹿為馬。眼瞎耳聾。誰人到這境界。且道雲門為復是答他話。為復是與他酬唱。若道答他話。錯認定盤星。若道與他唱和。且得沒交涉。既不恁麼。畢竟作麼生。爾若見得透。衲僧鼻孔。不消一揑。其或未然。依舊打入鬼窟裡去。大凡扶竪宗乘。也須是全身擔荷。不惜眉毛。向虎口橫身。任他橫拕倒拽。若不如此。爭能為得人。這僧致箇問端。也不妨嶮峻。若以尋常事看他。只似箇管閑事底僧。若據衲僧門下。去命脈裡覷時。不妨有妙處。且道樹凋葉落是什麼人境界。十八問中。此謂之辨主問。亦謂之借事問。雲門不移易一絲毫。只向他道。體露金風。答得甚妙。亦不敢辜負他問頭。蓋為他問處有眼。答處亦端的。古人道。欲得親切。莫將問來問。若是知音底。舉著便知落處。爾若向雲門語脈裡討。便錯了也。只是雲門句中。多愛惹人情解。若作情解會。未免喪我兒孫。雲門愛恁麼騎賊馬趁賊。不見僧問。如何是非思量處。門雲。識情難測。這僧問。樹凋葉落時如何。門雲。體露金風。句中不妨把斷要津不通凡聖。須會他舉一明三。舉三明一。爾若去他三句中求。則腦後拔箭。他一句中須具三句。函蓋乾坤句。隨波逐浪句。截斷眾流句。自然恰好。雲門三句中。且道用那句接人。試辨看。頌曰。

If you can grasp it here, only then do you see where Yunmen helps people. If not, it is as before pointing at a deer and calling it a horse, with blind eyes and deaf ears. Who has reached this realm? Tell me, was Yunmen answering him, or matching his tune? If you say he was answering him, you mistake the fixed star of the scale; if you say he was singing in harmony with him, there is no connection. Since it is not so, what in the end is it? If you see through it, you will not need to pinch a monk's nostrils even once. If not, you are again beaten into the ghost cave. In general, to prop up and set upright the doctrine of the school, one must shoulder it with the whole body, not sparing one's eyebrows, and throw oneself across the tiger's mouth, letting oneself be dragged and pulled in every direction. If one does not do so, how can one help people? This monk put forward a question, and it was quite steep. If you look at it as an ordinary matter, he seems only a monk who minds other people's business. If you look at it in the school of the monks, looking into the vital artery, it has wondrous points. Tell me, whose realm is the withering of trees and falling of leaves? Among the eighteen kinds of questions, this is called the question that tests the master, and also called the question that borrows a matter. Yunmen did not shift a hair; he simply said to him: "The body is exposed in the golden wind." The answer was very wondrous, and did not fail the question. For his question had an eye in it, and the answer too was true. The ancients said: "If you want it to be intimate, do not use a question to ask." One who knows the tune knows where it lands as soon as it is raised. If you seek in Yunmen's line of speech, you are wrong. Only, in Yunmen's phrases he often loved to draw people into affective understanding. If you understand it with affective understanding, you cannot avoid ruining my descendants. Yunmen loved to ride the thief's horse to chase the thief. Have you not seen a monk ask: "What is the place beyond thinking?" Men said: "The consciousness and feelings are hard to fathom." This monk asked: "What is it when the trees wither and the leaves fall?" Men said: "The body is exposed in the golden wind." In the phrase he held fast the key crossing and let neither commoner nor sage through. You must understand that he raises one and understands three, raises three and understands one. If you seek in his three phrases, you are pulling an arrow from behind the head. Within his one phrase he must have three phrases: the phrase that covers heaven and earth, the phrase that follows the waves and chases the billows, and the phrase that cuts off the myriad streams; naturally it is just right. Among Yunmen's three phrases, tell me, which phrase did he use to receive people? Try to discern it. The verse says:

問既有宗(深辨來風。箭不虛發)答亦攸仝(豈有兩般。如鐘待扣。功不浪施)

The question already has its doctrine (deeply discerning the coming wind; the arrow is not shot in vain). The answer is likewise (how could there be two kinds? Like a bell waiting to be struck; effort is not wasted).

三句可辨(上中下。如今是第幾句。須是向三句外薦取始得)一鏃遼空(中。過也。𡎺著磕著。箭過新羅)

The three phrases can be discerned (upper, middle, lower; which phrase is it now? You must grasp it beyond the three phrases). One arrowhead across the empty sky (middle. Past. Bump, bump; the arrow has passed Silla (the base text has a variant character here)).

大野兮涼飈颯颯(普天匝地。還覺骨毛卓竪。麼。放行去也)

The wide plain, ah, the cool wind soughs and sighs (all over heaven and earth; do you feel your bones and hair stand up? Let it go and it is gone).

長天兮疎雨濛濛(風浩浩。水漫漫。頭上漫漫。腳下漫漫)君不見少林久坐未歸客(更有不唧𠺕漢。帶累殺人。黃河頭上。瀉將過來)

The long sky, ah, the thin rain drizzles (the wind vast, the water broad; overhead is broad, underfoot is broad). Have you not seen the traveler long seated at Shaolin who has not returned? (There is yet another fellow who is not smart (the base text has a variant character here), who implicates people to death; he pours it all down from the head of the Yellow River.)

靜依熊耳一叢叢(開眠也著。閤眼也著。鬼窟裡作活計。眼瞎耳聾。誰到這境界。不免打折爾版齒)

Quietly leaning on Bear's Ear in clusters upon clusters (open your eyes and you meet it, close your eyes and you meet it; making a living in the ghost cave, with blind eyes and deaf ears, who reaches this realm? You cannot avoid having your back teeth knocked out).

古人道。承言須會宗。勿自立規矩。古人言不虛設。所以道。大凡問箇事。也須識些子好惡。若不識尊卑去就。不識淨觸。信口亂道。有什麼利濟。凡出言吐氣。須是如鉗如鋏。有鉤有鎖。須是相續不斷始得。這僧問處有宗旨。雲門答處亦然。雲門尋常以三句接人。此是極則也。雪竇頌這公案。與頌大龍公案相類。三句可辨。一句中具三句。若辨得則透出三句外。一鏃遼空。鏃乃箭鏃也。射得太遠。須是急著眼看始得。若也見得分明。可以一句之下。開展大千沙界。到此頌了雪竇有餘才。所以展開頌出道。大野兮涼飈颯颯。長天兮疎雨濛濛。且道是心是境。是玄是妙。古人道。法法不隱藏。古今常顯露。他問樹凋葉落時如何。雲門道體露金風。雪竇意只作一境。如今眼前。風拂拂地。不是東南風。便是西北風。直須便恁麼會始得。爾若更作禪道會。便沒交涉。君不見。少林久坐未歸客。達磨未歸西天時。九年面壁。靜悄悄地。且道是樹凋葉落。且道是體露金風。若向這裡。盡古今凡聖。乾坤大地。打成一片。方見雲門雪竇的的為人處。靜依熊耳一叢叢。熊耳即西京嵩山少林也。前山也千叢萬叢。後山也千叢萬叢。諸人向什麼處見。還見雪竇為人處麼。也是靈龜曳尾。

The ancients said: "In receiving words, one must grasp the source; do not set up your own rules." The ancients' words were never idly set. So it is said that in general, to ask about a matter, one must know something of good and bad. If you do not know high and low, going and staying, pure and defiled, and speak recklessly from your mouth, what benefit is there? Whatever words and breath you give out must be like pincers and tongs, with hooks and locks, and must continue without a break. The monk's question here has a point, and Yunmen's answer is likewise. Yunmen usually received people with three phrases; this is the ultimate rule. Xuedou's verse on this case is similar to his verse on the case of Dalong, and the three phrases can be distinguished. One phrase contains three phrases; if you can discern this, you break through beyond the three phrases, and a single arrowhead flies through the empty sky. The arrowhead shot too far; you must hurry and look closely to see it. If you see it clearly, then within one phrase you can unfold the great thousand worlds of sands. At this point, having finished the verse, Xuedou has talent to spare, and so he unfolds a further verse that says: "The great wilderness, cool winds rustling; the long sky, thin rain misting." Tell me, is it mind or is it circumstance? Is it profound or is it wondrous? The ancients said: "Every dharma is not hidden; from ancient times until now it is always manifest." He asked what it is when the trees wither and the leaves fall. Yunmen said: "The body is exposed in the golden wind." Xuedou's intent is only to take it as one scene: right now before your eyes, the wind gently blows, if not an east-south wind then a northwest wind. You must understand it just like this. If you go on to understand it as Chan, you have nothing to do with it. "Have you not seen: the traveler who sat long at Shaolin and has not yet returned?" Before Bodhidharma returned to the Western Heaven, he faced a wall for nine years, in perfect stillness. Tell me, is this the trees withering and leaves falling? Is this the body exposed in the golden wind? If here you make all the ancients and moderns, ordinary and holy, and heaven and earth into one piece, then you will see where Yunmen and Xuedou truly help people. "Quietly he leans among the clusters of Bear's Ear." Bear's Ear is Shaolin on Mount Song in the Western Capital. The front mountain has thousands of clusters, and the back mountain has thousands of clusters; where do all of you see it? Do you see where Xuedou helps people? This too is the spiritual tortoise dragging its tail.

【二八】舉。南泉參百丈涅槃和尚。丈問。從上諸聖。還有不為人說底法麼(和尚合知。壁立萬仞。還覺齒落麼)泉雲。有(落草了也。孟八郎作什麼。便有恁麼事)丈雲。作麼生是不為人說底法(看他作麼生。看他手忙腳亂。將錯就錯。但試問看)泉雲。不是心。不是佛。不是物(果然納敗闕。果然漏逗不少)丈雲。說了也(莫與他說破。從他錯一平生。不合與他恁麼道)泉雲。某甲只恁麼。和尚作麼生(賴有轉身處。與長即長。與短即短。現長則就)丈雲。我又不是大善知識。爭知有說不說(看他手忙腳亂。藏身露影。去死十分。爛泥裡有刺。恁麼那。賺我)泉雲。某甲不會(乍可恁麼。賴值不會。會即打爾頭破。賴值這漢只恁麼)丈雲。我太殺為爾說了也(雪上加霜。龍頭蛇尾作什麼)。

[Case 28] Case: Nanquan visited Baizhang Nirvana. Baizhang asked: "Among the sages of the past, is there a Dharma they did not teach to people?" (The Master should know. A wall standing ten thousand feet high; do you feel your teeth falling out?) Nanquan said: "There is." (He has fallen into the weeds. What is Meng Balang doing? There is such a thing.) Baizhang said: "What is the Dharma they did not teach to people?" (Watch how he will do; watch him flustered. Going on with the mistake. Just try asking.) Nanquan said: "Not mind, not Buddha, not a thing." (Indeed he has met defeat; indeed he has leaked a great deal.) Baizhang said: "You have said it." (Do not break it open for him; let him go wrong for a lifetime. He should not have been spoken to like this.) Nanquan said: "I only say this much. What about you, Master?" (Fortunately he has a place to turn about. Give him long and it is long; give him short and it is short; showing long, he follows.) Baizhang said: "I am not a great teacher; how would I know whether there is saying or not saying?" (Watch him flustered, hiding the body and showing the shadow. Ten parts toward death. There are thorns in the mud. Like this? He tricks me.) Nanquan said: "I do not understand." (Better to be like this. Fortunately he does not understand; if he understood, I would break your head. Fortunately this fellow is only like this.) Baizhang said: "I have said too much for you." (Frost on top of snow. What is the use of a dragon's head and a snake's tail?)

到這裡。也不消即心不即心。不消非心不非心。直下從頂至足。眉毛一莖也無。猶較些子。即心非心。壽禪師謂之表詮遮詮。此是涅槃和尚法正禪師也。昔時在百丈作西堂。開田說大義者。是時南泉已見馬祖了。只是往諸方決擇。百丈致此一問。也大難酬。雲從上諸聖。還有不為人說底法麼。若是山僧。掩耳而出。看這老漢一場懡㦬。若是作家。見他恁麼問便識破得他。南泉只據他所見。便道有。也是孟八郎。百丈便將錯就錯。隨後道作麼生是不為人說底法。泉雲。不是心。不是佛。不是物。這漢貪觀天上月。失卻掌中珠。丈雲。說了也。可惜許。與他注破。當時但劈脊便棒。教他知痛癢。雖然如是。爾且道什麼處是說處。據南泉見處。不是心不是佛不是物。不曾說著。且問爾諸人。因什麼卻道。說了也。他語下又無蹤跡。若道他不說。百丈為什麼卻恁麼道。南泉是變通底人。便隨後一拶雲。某甲只恁麼。和尚又作麼生。若是別人。未免分疎不下。爭柰百丈是作家。答處不妨奇特。便道。我又不是大善知識。爭知有說不說。南泉便道箇不會。是渠果會來道不會。莫是真箇不會。百丈雲。我太殺為爾說了也。且道什麼處是說處。若是弄泥團漢時。兩箇淈淈𣸩𣸩。若是二俱作家時。如明鏡當臺。其實前頭二俱作家。後頭二俱放過。若是具眼漢。分明驗取。且道作麼生驗他。看雪竇頌出雲。

Here there is no need to say whether it is mind or not mind, nor whether it is not-mind or not not-mind. Directly, from the top of the head to the soles of the feet, not one eyebrow hair: that is still somewhat better. Mind and not-mind are what Chan Master Shou called the affirming and the negating explanations. This was the Nirvana Master Fazheng, who in former times served as West Hall at Baizhang and opened fields and expounded great meanings. At that time Nanquan had already seen Mazu and was only traveling to various places for decision. Baizhang's question here was very hard to answer: "Among the sages of the past, is there a Dharma they did not teach to people?" If it were this mountain monk, I would cover my ears and go out, and let the old man have a good fit of shame (the source text writes these two characters with a variant form). If one is a master, on hearing such a question he would see through him at once. Nanquan, going only on what he saw, said there was; he too was a Meng Balang. Baizhang went on with the mistake and followed with: "What is the Dharma not taught to people?" Quan said: "Not mind, not Buddha, not a thing." This fellow, greedily watching the moon in the sky, lost the pearl in his palm. Baizhang said: "You have said it. What a pity." He gave him an annotation to break it open. At that time he should simply have struck him across the back and made him know pain and itch. Even so, tell me, where is the saying? According to Nanquan's view, not mind, not Buddha, not a thing has never touched on it. Let me ask all of you: why then did he say "You have said it"? There are no traces in his words. If you say he did not say it, why did Baizhang say so? Nanquan was a flexible man and followed with a push: "I only say this much. What about you, Master?" If it had been someone else, he would have been unable to sort it out. But Baizhang was a master, and his answer was remarkably distinctive: "I am not a great teacher; how would I know whether there is saying or not saying?" Nanquan then said he did not understand. Did he really understand and say he did not? Surely not that he truly did not understand. Baizhang said: "I have said too much for you." Tell me, where is the saying? If they were mud-ball players, the two would be muddled and confused (the source text writes these four characters with variant forms). If both are masters, it is like a bright mirror on a stand. Indeed, in front both are masters, and behind both let it pass. If you are a person with eyes, examine it clearly. How will you examine it? Look at what Xuedou's verse says.

祖佛從來不為人(各自守疆界。有條攀條。記得箇元字腳在心。入地獄如箭)

Buddhas and patriarchs have never taught people (each keeps his own boundary; if there is a branch, grab the branch. Remembering the foot of a single word in the heart, one enters hell like an arrow).

衲僧今古競頭走(踏破草鞋。拗折拄杖。高掛缽囊)明鏡當臺列像殊(墮也。破也。打破鏡來與爾相見)

Patch-robed monks, ancient and modern, race with heads forward (wearing out straw sandals, snapping staffs, hanging the alms bag high). A bright mirror on its stand, images arranged in their variety (it has fallen, it has broken; smash the mirror and see you).

一一面南看北斗(還見老僧騎佛殿出山門麼。新羅國裡曾上堂。大唐國裡未打鼓)

Each, facing south, looks at the Northern Dipper (did you see this old monk riding the Buddha hall out of the mountain gate? In Silla he once ascended the hall; in the Great Tang the drum was not yet struck).

斗柄垂(落處也不知。在什麼處)

The handle of the Dipper hangs down (he does not know where it lands. Where is it?)

無處討(瞎。可惜許。椀子落地。楪子成七八片)拈得鼻孔失卻口(那裡得這消息來。果然恁麼。便打)

Nowhere to be found (blind. What a pity! A bowl falls to the ground, a dish breaks into seven or eight pieces). Picking it up, you lose your nose and your mouth (where did this news come from? Indeed it is like this; strike).

釋迦老子出世。四十九年。未曾說一字。始從光耀土。終至跋提河。於是二中間。未甞說一字。恁麼道。且道是說是不說。如今滿龍宮盈海藏。且作麼生是不說。豈不見修山主道。諸佛不出世。四十九年說。達磨不西來。少林有妙訣。又道諸佛不曾出世。亦無一法與人。但能觀眾生心。隨機應病。與藥施方。遂有三乘十二分教。其實祖佛。自古至今。不曾為人說。只這不為人。正好參詳。山僧常說。若是添一句。甜蜜蜜地。好好觀來。正是毒藥。若是劈脊便棒。驀口便摑。推將出去。方始親切為人。衲僧今古競頭走。到處是也問。不是也問。問佛問祖。問向上問向下。雖然如此。若未到這田地。也少不得。如明鏡當臺列像殊。只消一句。可辨明白。古人道。萬象及森羅。一法之所印。又道。森羅及萬象。總在箇中圓。神秀大師雲。身是菩提樹。心如明鏡臺。時時勤拂拭。勿使惹塵埃。大滿雲。他只在門外。雪竇恁麼道。且道在門內在門外。爾等諸人。各有一面古鏡。森羅萬象。長短方圓。一一於中顯現。爾若去長短處會。卒摸索不著。所以雪竇道。明鏡當臺列像殊。卻須是一一面南看北斗。既是面南。為什麼卻看北斗。若恁麼會得。方見百丈南泉相見處。此兩句頌百丈挨拶處。丈雲我。又不是大善知識。爭知有說不說。雪竇到此頌得。落在死水裡。恐人錯會。卻自提起雲。即今目前斗柄垂。爾更去什麼處討。爾才拈得鼻孔失卻口。拈得口失卻鼻孔了也。

The old man Shakyamuni, in forty-nine years after appearing in the world, never spoke a single word. From the beginning at the Land of Radiance to the end at the Bhadra River, in all that time between he never spoke a word. Said like this, is it speaking or not speaking? Now the dragon palaces are full and the sea of treasuries overflows; what then is not speaking? Have you not seen Master Xiushan say: "The buddhas do not appear in the world, yet in forty-nine years they speak; Bodhidharma did not come from the West, yet Shaolin has a wondrous secret"? He also said the buddhas never appeared in the world and gave no single dharma to people; they could only observe the minds of sentient beings, treating illnesses according to circumstance and giving medicine by prescription, and so there are the Three Vehicles and the twelve divisions of teachings. In truth, the buddhas and patriarchs have never taught people from ancient times until now. This very not teaching people is just right to ponder. I often say: if you add a single phrase, sweet as honey, look at it carefully, it is exactly poison. If you strike across the back, slap in the mouth, and push them out, only then do you truly help people closely. "Patch-robed monks, ancient and modern, race with heads forward": everywhere they ask, whether it is or is not, they ask. They ask about buddhas and patriarchs, ask about the higher and the lower. Even so, if you have not yet reached this ground, you cannot do without it. "A bright mirror on its stand, images arranged in their variety": a single phrase can distinguish it clearly. The ancients said: "The myriad images and the dense array of things are all stamped by one dharma." They also said: "The dense array and the myriad images are all complete within this." Master Shenxiu said: "The body is the Bodhi tree, the mind like a bright mirror stand; always diligently wipe it, and let no dust alight." Daman said: "He is still outside the gate." Xuedou says this; now tell me, is it inside the gate or outside the gate? Each of you has an ancient mirror, in which the dense array of the myriad images, long and short, square and round, each shows itself. If you try to understand it at the place of long and short, you will end up groping and not find it. Therefore Xuedou says: "A bright mirror on its stand, images arranged in their variety," but one must also, "each, facing south, look at the Northern Dipper." Since he faces south, why does he look at the Northern Dipper? If you can understand it this way, only then will you see the place where Baizhang and Nanquan met. These two lines are a verse on Baizhang's pressing. Baizhang said: "I am not a great teacher; how would I know whether there is saying or not saying?" Here Xuedou, having versified, fell into dead water, fearing people would misunderstand, and so lifted it up himself: "Right now before your eyes the Dipper's handle hangs down; where else will you look for it?" The moment you pick up the nose you lose the mouth, and picking up the mouth you lose the nose.

垂示雲。魚行水濁。鳥飛毛落。明辨主賓。洞分緇素。直似當臺明鏡。掌內明珠。漢現胡來。聲彰色顯。且道為什麼如此。試舉看。

Introduction: When a fish swims, the water clouds; when a bird flies, a feather falls. Clearly distinguish guest and host, and thoroughly separate monk and layman, directly like a bright mirror on its stand or a bright pearl in the palm: a barbarian comes and a barbarian appears, a Han comes and a Han appears; sound is clear and color shows. Tell me, why is it so? Please bring it up.

【二九】舉。僧問大隋。劫火洞然大千俱壞。未審這箇壞不壞(這箇是什麼物。這一句天下衲僧摸索不著。預搔待癢)隋雲。壞(無孔鐵鎚當面擲。沒卻鼻孔。未開口已前勘破了也)僧雲。恁麼則隨他去也(沒量大人語脈裡轉卻。果然錯認)隋雲。隨他去(前箭猶輕。後箭深。只這箇多少人。摸索不著。水長船高。泥多佛大。若道隨他去。在什麼處。若道不隨他去。又作麼生。便打)。

[Case 29] Case: A monk asked Dasui: "When the fire at the end of the aeon burns fiercely, the great thousand worlds are all destroyed. I do not know whether this is destroyed or not." (What thing is this? This one phrase no patch-robed monk in the world can grope for. He scratches before the itch.) Sui said: "Destroyed." (A holeless iron hammer thrown in the face; the nose lost. Seen through before he opened his mouth.) The monk said: "Then it goes along with it." (He turned around within the flow of words of a man without measure. Indeed, he has mistaken it.) Sui said: "It goes along with it." (The first arrow was light, the second arrow deep. How many people grope for this one thing and cannot find it? When the water rises, the boat rises; when the mud is thick, the Buddha is large. If you say it goes along with it, where is it? If you say it does not go along with it, then how? Strike.)

大隋真如和尚承嗣大安禪師。乃東川鹽亭縣人。參見六十餘員善知識。昔時在溈山會裡作火頭。一日溈山問雲。子在此數年。亦不解致箇問來看如何。隋雲。令某甲問箇什麼即得。溈山雲。子便不會問如何是佛。隋以手掩溈山口。山雲。汝已後覓箇掃地人也無。後歸川。先於堋口山路次。煎茶接待往來。凡三年。後方出世。開山住大隋。有僧問。劫火洞然。大千俱壞。未審這箇壞不壞。這僧只據教意來問。教中雲。成住壞空。三災劫起。壞至三禪天。這僧元來不知話頭落處。且道這箇是什麼人。多作情解道。這箇是眾生本性。隋雲。壞。僧雲。恁麼則隨他去也。隋雲。隨他去。只這箇。多少人情解。摸索不著。若道隨他去。在什麼處。若道不隨他去。又作麼生。不見道欲得親切。莫將問來問。後有僧問修山主。劫火洞然大千俱壞。未審這箇壞不壞。山主雲。不壞。僧雲。為什麼不壞。主雲。為同於大千。壞也礙塞殺人。不壞也礙塞殺人。其僧既不會大隋說話。是他也不妨以此事為念。卻持此問。直往舒州投子山。投子問近離甚處。僧雲。西蜀大隋。投雲。大隋有何言句。僧遂舉前話。投子焚香禮拜雲。西蜀有古佛出世。汝且速回。其僧復回至大隋。隋已遷化。這僧一場懡㦬。後有唐僧景遵題大隋雲瞭然無別法。誰道印南能。一句隨他語。千山走衲僧。蛩寒鳴砌葉。鬼夜禮龕燈。吟罷孤窓外。徘徊恨不勝。所以雪竇後面引此兩句頌出。如今也不得作壞會。也不得作不壞會。畢竟作麼生會。急著眼看。

Dharma Master Dasui Zhenru succeeded Chan Master Da'an. He was a native of Yanting County in Dongchuan. He called on more than sixty teachers. Formerly he served as fire-tender in Mount Gui's assembly. One day Mount Gui asked: "You have been here several years and have never asked a question. How about trying one?" Sui said: "What would you have me ask?" Mount Gui said: "Then you do not even know how to ask 'What is Buddha?'" Sui covered Mount Gui's mouth with his hand. Mount Gui said: "Later on, will you also look for someone to sweep the ground?" Afterward he returned to Sichuan and first, on the mountain road at Pengkou, brewed tea to receive travelers, for a full three years. Only then did he appear in the world, opening the mountain and living at Dasui. A monk asked: "When the fire at the end of the aeon burns fiercely, the great thousand worlds are all destroyed. I do not know whether this is destroyed or not." This monk was only asking according to the meaning of the teachings. The teachings say that in forming, abiding, decaying and emptying, the three calamities of an aeon arise, and the destruction reaches up to the Third Dhyana heaven. This monk in fact did not know where the topic lands. Now, who is this "this"? Many explain it by emotional understanding. This is the original nature of sentient beings. Sui said: "Destroyed." The monk said: "Then it goes along with it." Sui said: "It goes along with it." Over just this, how many people have tried emotional understanding and groped without finding it? If you say it goes along with it, where is it? If you say it does not go along with it, then how? Have you not seen the saying: to be intimate, do not use questions to ask? Later a monk asked Master Xiushan: "When the fire at the end of the aeon burns fiercely, the great thousand worlds are all destroyed. I do not know whether this is destroyed or not." The Master said: "Not destroyed." The monk said: "Why is it not destroyed?" The Master said: "Because it is the same as the great thousand worlds." If it is destroyed it obstructs and suffocates people; if it is not destroyed it also obstructs and suffocates people. That monk did not understand Dasui's words, but he took the matter to heart and carried this question straight to Mount Touzi in Shuzhou. Touzi asked: "Where have you come from recently?" The monk said: "Dasui in western Shu." Touzi said: "What words does Dasui have?" The monk then told the previous exchange. Touzi burned incense, bowed and said: "An ancient buddha has appeared in the world in western Shu. You must quickly go back." The monk went back to Dasui, but Sui had already passed away. This monk felt a great shame (the source text writes these two characters with a variant form). Later the Tang monk Jingzun inscribed on Dasui: "Having said it, there is no other dharma; who says it seals the Southern Nao? One phrase follows his words, and a thousand mountains the patch-robed monk runs. The cricket chirps on the step leaves, the ghost at night bows to the shrine lamp. Having chanted by the lone window, he paces, unable to bear the regret." This is why Xuedou, afterward, cites these two lines in his verse. Now you must not understand it as destroyed, and you must not understand it as not destroyed. In the end, how do you understand it? Quickly look closely.

劫火光中立問端(道什麼。已是錯了也)衲僧猶滯兩重關(坐斷此人。如何救得。百匝千重。也有腳頭腳底)

Standing within the flames of the aeon, raising the question (what are you saying? Already wrong). The patch-robed monk is still stuck at two barriers (to sit on this man and cut him off: how can he be saved? A hundred wraps and a thousand layers, with feet at the head and feet at the bottom).

可憐一句隨他語(天下衲僧作這般計較。千句萬句也不消得。有什麼難截斷他腳跟處)

Pitiful, one phrase follows his words (patch-robed monks of the world calculate like this; a thousand or ten thousand phrases are of no use. What is hard about cutting off his heels?)

萬裡區區獨往還(業識茫茫蹉過也不知。自是他踏破草鞋)

Ten thousand li, toiling alone, back and forth (vast karmic consciousness, passing by without even knowing; of course he wears out straw sandals).

雪竇當機頌出。句裡有出身處。劫火光中立問端。衲僧猶滯兩重關。這僧問處。先懷壞與不壞。是兩重關。若是得底人。道壞也有出身處。道不壞也有出身處。可憐一句隨他語。萬裡區區獨往還。頌這僧持此問投子。又復回大隋。可謂萬裡區區也。

Xuedou brought out his verse at the moment of opportunity, and within the phrases there is a way out. "Standing within the flames of the aeon, raising the question. The patch-robed monk is still stuck at two barriers." The monk's question already carried the thought of destroyed and not destroyed: these are the two barriers. If one has attained it, saying destroyed has a way out, and saying not destroyed has a way out. "Pitiful, one phrase follows his words; ten thousand li, toiling alone, back and forth." The verse is about this monk taking this question to Touzi and then returning to Dasui; this can be called ten thousand li, toiling.

【三〇】舉。僧問趙州。承聞和尚親見南泉。是否(千聞不如一見。拶眉分八字)州雲。鎮州出大蘿蔔頭(撐天拄地。斬釘截鐵。箭過新羅。腦後見腮。莫與往來)。

[Case 30] Case: A monk asked Zhaozhou: "I have heard that you personally saw Nanquan; is that so?" (A thousand hearings are not worth one sight. Brows pressed into the shape of the character eight.) Zhou said: "Zhenzhou produces large radishes." (Propping up heaven and holding up earth, cutting nails and slicing iron; the arrow passes Silla and the cheek is seen behind the head; no need to bother with comings and goings.)

這僧也是箇久參底。問中不妨有眼。爭奈趙州是作家。便答他道。鎮州出大蘿蔔頭。可謂無味之談。塞斷人口。這老漢大似箇白拈賊相似。爾才開口。便換卻爾眼睛。若是特達英靈底漢。直下向擊石火裡閃電光中。才聞舉著。剔起便行。苟或佇思停機。不免喪身失命。江西澄散聖判。謂之東問西答。喚作不答話。不上他圈繢。若恁麼會爭得。遠錄公雲。此是傍瞥語。收在九帶中。若恁麼會。夢也未夢見在。更帶累趙州去。有者道鎮州從來出大蘿蔔頭。天下人皆知。趙州從來參見南泉。天下人皆知。這僧卻更問道。承聞和尚親見南泉是否。所以州向他道。鎮州出大蘿蔔頭。且得沒交涉。都不恁麼會。畢竟作麼生會。他家自有通霄路。不見僧問九峰。承聞和尚親見延壽來。是否。峰雲。山前麥熟也未。正對得趙州答此僧話。渾似兩箇無孔鐵鎚。趙州老漢。是箇無事底人。爾輕輕問著。便換卻爾眼睛。若是知有底人。細嚼來嚥。若是不知有底人。一似渾崙吞箇棗。

This monk was also a long-time student, and in his question he did have eyes. But Zhaozhou was a master, and so answered him: "Zhenzhou produces large radishes." It can be called tasteless talk that stops up people's mouths. This old man is just like a thief who snatches things in plain view: as soon as you open your mouth, he swaps your eyes. If one is an outstanding and spirited person, then straight away, in the spark of a struck stone and the flash of lightning, on hearing it mentioned he raises it and walks off. If one stops to think and halts the moment, one cannot avoid losing body and life. Sanshengsan of Jiangxi judged it as answering east to a question in the west, which is called not answering; do not fall into his circle. If you understand it like this, what can you gain? Master Yuanlu said: "This is a sideways glance, and it is placed among the nine belts." If you understand like this, you have not even dreamed of it, and you drag Zhaozhou in as well. Some say that Zhenzhou has always produced large radishes, which everyone in the world knows, and that Zhaozhou has always visited Nanquan, which everyone in the world knows. This monk asked further, "I have heard that you personally saw Nanquan; is that so?" and so Zhou said to him: "Zhenzhou produces large radishes." But that has nothing to do with it. It is not to be understood like this at all. In the end, how is it to be understood? His house has its own road that reaches the clouds. Have you not seen a monk ask Jiufeng: "I have heard that you personally saw Yanshou; is that so?" Feng said: "Is the wheat ripe in front of the mountain yet?" This corresponds exactly to Zhaozhou answering this monk; the two are just like two holeless iron hammers. The old man Zhaozhou was a man of no affairs; ask him lightly and he swaps your eyes. If one is a person who knows it, he chews it carefully and swallows; if one does not know it, it is like swallowing a whole jujube.

鎮州出大蘿蔔(天下人知。切忌道著。一回舉著一回新)天下衲僧取則(爭奈不恁麼。誰用這閑言長語)

Zhenzhou produces large radishes (all the world knows it; be careful not to speak of it; each time it is mentioned it is new again). Patch-robed monks of the world take it as a rule (but how could it be otherwise? Who uses such idle long talk?)

只知自古自今(半開半合。如麻似粟。自古也不恁麼。如今也不恁麼)

They only know from ancient times until now (half open and half closed, like hemp and millet; from ancient times it was not like this, and now it is not like this either).

爭辨鵠白烏黑(全機頴脫。長者自長。短者自短。識得者貴。也不消得辨)

How can they tell the swan's white from the crow's black? (The whole function stands out; the long is naturally long and the short is naturally short. Those who recognize it are valued, and there is no need to tell them apart.)

賊賊(咄更不是別。自是擔枷過狀)衲僧鼻孔曾拈得(穿過了也。裂轉)

Thief! Thief! (Hey, it is no one else; it is carrying the cangue and confessing.) The patch-robed monk has indeed picked up the nose (pierced through; it has split and turned over).

鎮州出大蘿蔔。爾若取他為極則。早是錯了也。古人把手上高山。未免傍觀者哂。人皆知道這箇是極則語。卻畢竟不知極則處。所以雪竇道。天下衲僧取則。只知自古自今。爭辨鵠。白烏。黑。雖知今人也恁麼答。古人也恁麼答。何曾分得緇素來。雪竇道。也須是去他石火電光中。辨其鵠白烏黑始得。公案到此頌了也。雪竇自出意。向活潑潑處。更向爾道。賊賊衲僧鼻孔曾拈得。三世諸佛也是賊。歷代祖師也是賊。善能作賊換人眼睛。不犯手腳。獨許趙州。且道什麼處是趙州善做賊處。鎮州出大蘿蔔頭。

"Zhenzhou produces large radishes." If you take it as the ultimate rule, you are already wrong. The ancients led by the hand up the high mountain, and cannot avoid the smiles of onlookers. Everyone knows this is an ultimate saying, but in the end they do not know the place of the ultimate. So Xuedou says: "Patch-robed monks of the world take it as a rule, only knowing from ancient times until now. How can they tell the swan's white from the crow's black?" Although they know that people today answer like this and the ancients answered like this, when did they ever tell black from white? Xuedou says that one must go into that spark of stone and flash of lightning to distinguish the swan's white and the crow's black. Having versified the case this far, Xuedou brings out his own meaning and, at the lively place, tells you again: "Thief! Thief! The patch-robed monk has indeed picked up the nose." The buddhas of the three times are thieves too, and the patriarchs of all generations are thieves too. They are skilled at being thieves, swapping people's eyes without touching a hand or foot, and he commends only Zhaozhou. Now, where is Zhaozhou skilled at being a thief? "Zhenzhou produces large radishes."

垂示雲。動則影現。覺則氷生。其或不動不覺。不免入野狐窟裡。透得徹信得及。無絲毫障翳。如龍得水似虎靠山。放行也瓦礫生光。把定也真金失色。古人公案。未免周遮。且道評論什麼邊事。試舉看。

Introduction: When there is movement, a shadow appears; when there is awareness, ice forms. If one is neither moving nor aware, one cannot avoid entering the wild fox's den. If you break through, if you believe it fully, with not a thread of obstruction, you are like a dragon getting water or a tiger leaning on a mountain. When he lets go, even tiles and gravel glow; when he holds fast, even true gold loses its color. The ancients' public cases are inevitably long-winded. Tell me, what matter is being discussed? Please bring it up.

【三一】舉。麻谷持錫到章敬。遶禪床三匝。振錫一下。卓然而立(曹溪樣子一模脫出。直得驚天動地)敬雲。是是(泥裡洗土塊。賺殺一船人。是什麼語話。繫驢橛子)雪竇著語云。錯(放過則不可。猶較一著在)麻谷又到南泉遶禪床三匝。振錫一下。卓然而立(依前泥裡洗土塊。再運前來。鰕跳不出鬥)泉雲。不是不是(何不承當。殺人不眨眼。是什麼語話)雪竇著語云。錯(放過不可)麻谷當時雲。章敬道是。和尚為什麼道不是(主人公在什麼處。這漢元來取人舌頭。漏逗了也)泉雲。章敬即是是。汝不是(也好。殺人須見血。為人須為徹。瞞卻多少人來)此是風力所轉。終成敗壞(果然被他籠罩。爭奈自己何)。

[Case 31] Case: Magu came to Zhangjing carrying his staff. He circled the meditation seat three times, shook the staff once, and stood upright (a Caoxi model, cast from a single mold; truly shaking heaven and moving earth). Jing said: "Right, right." (Washing clods of earth in mud, deceiving a whole boat of people; what kind of talk is this? A donkey-tethering stake.) Xuedou added a comment: "Wrong." (To let it pass is not acceptable; still there is a better move.) Magu then went to Nanquan, circled the meditation seat three times, shook the staff once, and stood upright (again washing clods of earth in mud; he brings it out again; a shrimp cannot jump out of the measure). Quan said: "Wrong, wrong." (Why not take it on? Killing without blinking; what kind of talk is this?) Xuedou added a comment: "Wrong." (To let it pass is not acceptable.) Magu then said: "Zhangjing said right; why do you, Master, say wrong?" (Where is the master? This fellow turns out to take people's tongues; he has leaked.) Quan said: "Zhangjing is right, and you are wrong." (Good too; to kill a man you must see blood, and to help people you must help them thoroughly. How many has he deceived?) "This is turned by the force of the wind and in the end will come to ruin." (Indeed he is covered by him; but what can he do about himself?)

古人行腳。遍歷叢林。直以此事為念。要辨他曲錄木床上老和尚。具眼不具眼。古人一言相契即住。一言不契即去。看他麻谷到章敬。遶禪床三匝。振錫一下。卓然而立。章敬雲。是是殺人刀活人劍。須是本分作家。雪竇雲。錯。落在兩邊。爾若去兩邊會。不見雪竇意。他卓然而立。且道。為什麼事。雪竇為什麼卻道錯。什麼處是他錯處。章敬道是。什麼處是是處。雪竇如坐讀判語。麻谷簷箇是字。便去見南泉。依然遶禪床三匝。振錫一下。卓然而立。泉雲。不是不是。殺人刀活人劍。須是本分宗師。雪竇雲。錯。章敬道是是。南泉雲。不是不是。為復是同是別。前頭道是。為什麼也錯。後頭道不是。為什麼也錯。若向章敬句下薦得。自救也不了。若向南泉句下薦得。可與祖佛為師。雖然恁麼。衲僧家須是自肯始得。莫一向取人口辯。他問既一般。為什麼一箇道是。一箇道不是。若是通方作者。得大解脫底人。必須別有生涯。若是機境不忘底。決定滯在這兩頭。若要明辨古今。坐斷天下人舌頭。須是明取這兩錯始得。及至後頭雪竇頌。也只頌這兩錯。雪竇要提活鱍鱍處。所以如此。若是皮下有血底漢。自然不向言句中作解會。不向繫驢橛上作道理。有者道。雪竇代麻谷下這兩錯。有什麼交涉。殊不知。古人著語。鎖斷要關。這邊也是。那邊也是。畢竟不在這兩頭。慶藏主道。持錫遶禪床是與不是俱錯。其實亦不在此。爾不見。永嘉到曹溪見六祖。遶禪床三匝。振錫一下。卓然而立。祖雲。夫沙門者。具三千威儀。八萬細行。大德從何方而來。生大我慢。為什麼六祖卻道他生大我慢。此箇也不說是。也不說不是。是與不是都是繫驢橛。唯有雪竇下兩錯。猶較些子。麻谷雲。章敬道是。和尚為什麼道不是。這老漢不惜眉毛。漏逗不少。南泉道章敬則是是汝不是。南泉可謂見兔放鷹。慶藏主雲。南泉忒殺郎當。

The ancients went on pilgrimage, visiting monastery after monastery, keeping this one matter always in mind: to discern whether the old monks sitting on their curved wooden chairs had the eye or not. If one word was in accord they stayed; if one word was not in accord they left. Look at Mayu when he came to Zhangjing: he circled the meditation seat three times, shook his staff once, and stood tall. Zhangjing said, "Right, right. The sword that kills and the sword that gives life must be in the hands of a true master." Xuedou said, "Wrong. He has fallen into the two sides. If you go and understand it on the two sides, you do not see Xuedou's meaning." He stood there tall. Tell me, for what matter? Why did Xuedou say 'wrong'? Where is his error? Zhangjing said 'right': where is the 'right'? Xuedou is like someone sitting and reading out a judge's verdict. Mayu, carrying that word 'right', went to see Nanquan. Just as before he circled the meditation seat three times, shook his staff once, and stood tall. Nanquan said, "Not right, not right. The sword that kills and the sword that gives life must be in the hands of a true master of the school." Xuedou said, "Wrong." Zhangjing said "right, right"; Nanquan said "not right, not right." Are they the same right, or different? Why is the earlier 'right' also wrong, and why is the later 'not right' also wrong? If you grasp it under Zhangjing's phrase, you cannot even save yourself. If you grasp it under Nanquan's phrase, you can be a teacher of buddhas and ancestors. Even so, a monk must affirm it himself and must not just take the words of others and argue. Since the question was the same, why did one say 'right' and the other 'not right'? One who is a master of all directions and has attained great liberation must have a different way of living. One who has not forgotten the occasion and the situation is certainly stuck at these two ends. If you want to discern past and present clearly and cut off the tongues of everyone in the world, you must clearly grasp these two wrongs. And when Xuedou gives his verse later, he too only verses these two wrongs. Xuedou wants to bring up what is lively, so he does it this way. A fellow with blood under his skin will naturally not form an understanding within the words and phrases, nor make doctrine on a donkey-tethering post. Some say: what has it to do with Xuedou speaking these two 'wrongs' in Mayu's place? They do not know that the ancients applied words to lock the key pass. This side is so, that side is so, and in the end it is not at these two ends. Zang the librarian said, "Whether circling the seat with a staff is right or not, both are wrong; in fact it is not in this either." Do you not see that when Yongjia went to Caoxi to see the Sixth Ancestor, he circled the meditation seat three times, shook his staff once, and stood tall? The Ancestor said, "A monk must have the three thousand deportments and the eighty thousand fine practices. Where does Your Virtue come from that you are so proud?" Why did the Sixth Ancestor say he was so proud? He did not say right and did not say not right; right and not right are all donkey-tethering posts. Only Xuedou's two 'wrongs' are comparatively better. Mayu said, "Zhangjing said 'right'; why does Your Reverence say 'not right'?" This old man did not spare his eyebrows and leaked a good deal. Nanquan said, "Zhangjing is right, it is you who are not right." Nanquan may be said to release the hawk upon seeing the hare. Zang the librarian said, "Nanquan is too sloppy."

不是便休。更與他出過道。此是風力所轉。終成敗壞。圓覺經云。我今此身。四大和合。所謂髮毛爪齒。皮肉筋骨。髓腦垢色。皆歸於地。唾涕膿血。皆歸於水。暖氣歸火。動轉歸風。四大各離今者妄身。當在何處。他麻谷持錫遶禪床。既是風力所轉。終成敗壞。且道畢竟。發明心宗底事。在什麼處。到這裡。也須是生鐵鑄就底箇漢始得。豈不見張拙秀才。參西堂藏禪師。問雲。山河大地。是有是無。三世諸佛。是有是無藏雲。有張拙秀才雲。錯。藏雲。先輩曾參見什麼人來。拙雲。參見徑山和尚來。某甲凡有所問話。徑山皆言無。藏雲。先輩有什麼眷屬。拙雲。有一山妻兩箇痴頑。又卻問。徑山有甚眷屬。拙雲。徑山古佛。和尚莫謗渠好。藏雲。待先輩得似徑山時。一切言無。張拙俛首而已。大凡作家宗師。要與人解粘去縛。抽釘拔楔。不可只守一邊。左撥右轉。右撥左轉。但看仰山到中邑處謝戒。邑見來。於禪床上拍手雲。和尚。仰山即東邊立。又西邊立。又於中心立。然後謝戒了。卻退後立。邑雲。什麼處得此三昧來。仰山雲。於曹溪印子上。脫將來。邑雲。汝道曹溪用此三昧接什麼人。仰雲。接一宿覺。仰山又復問中邑雲。和尚什麼處得此三昧來。邑雲。我於馬祖處得此三昧來。似恁麼說話。豈不是舉一明三。見本逐末底漢。龍牙示眾道。夫參學人。須透過祖佛始得。新豐和尚道。見祖佛言教。如生冤家。始有參學分。若透不得。即被祖佛瞞去。時有僧問。祖佛還有瞞人之心也無。牙雲。汝道江湖還有礙人之心也無。又云江湖雖無礙人之心。自是時人過不得。所以江湖卻成礙人去。不得道江湖不礙人。祖佛雖無瞞人之心。自是時人透不得。祖佛卻成瞞人去也。不得道祖佛不瞞人。若透得祖佛過。此人即過卻祖佛。也須是體得祖佛意。方與向上。古人同。如未透得。儻學佛學祖。則萬劫無有得期。

(Yuanwu continues:) If it is not right, stop there; moreover he gives him further explanation. This is what is turned by the force of wind and in the end falls into ruin. The Sutra of Perfect Enlightenment says: "This body of mine now is a harmony of the four elements. Hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, and filth all return to earth; spittle, mucus, pus, and blood all return to water; warmth returns to fire; movement returns to wind. When the four elements each separate, where is this false body now?" Since Mayu's carrying his staff around the seat is turned by the force of wind and in the end falls into ruin, tell me, where in the end is the matter of revealing the mind school? Here too one must be a fellow cast of raw iron. Do you not recall the scholar Zhang Zhuo who visited Zen Master Zang of Xitang and asked: "Are mountains, rivers, and the great earth existent or non-existent? Are the buddhas of the three times existent or non-existent?" Zang said, "Existent." Zhang Zhuo said, "Wrong." Zang said, "Whom have you visited before?" Zhuo said, "I visited the Master of Jingshan. Whatever I asked, Jingshan said 'non-existent'." Zang said, "What family do you have?" Zhuo said, "A wife and two dull children." He then asked in turn, "What family does Jingshan have?" Zhuo said, "Jingshan is an ancient buddha; Your Reverence, please do not slander him." Zang said, "When you are like Jingshan, you will say 'non-existent' to everything." Zhang Zhuo only bowed his head. In general, a master of the school wants to untie the sticking and loosen the bonds for people, pull out the nails and draw out the wedges, and must not guard only one side; he turns left when pushed right and turns right when pushed left. Just look at Yangshan going to Zhongyi to thank him for the precepts. Zhongyi saw him come and clapped his hands on the meditation seat saying, "Master!" Yangshan stood on the east side, then on the west side, then in the center, and then thanked him for the precepts, and withdrew to stand behind. Zhongyi said, "Where did you get this samadhi?" Yangshan said, "I took it off the seal of Caoxi." Zhongyi said, "Tell me, whom did Caoxi use this samadhi to receive?" Yangshan said, "To receive the One Night Awakened One." Yangshan in turn asked Zhongyi, "Where did Your Reverence get this samadhi?" Zhongyi said, "I got this samadhi from Mazu." Is such speech not raising one to know three, seeing the root and following the branch? Longya addressed the assembly: "Those who study must pass beyond the buddhas and ancestors. Master Xinfeng said that when one sees the teachings of buddhas and ancestors as if they were enemies, only then does one have a share in study. If you cannot pass through, you will be deceived by the buddhas and ancestors." A monk then asked, "Do the buddhas and ancestors have a mind to deceive people?" Longya said, "Tell me, do the rivers and lakes have a mind to obstruct people?" He added, "Though the rivers and lakes have no mind to obstruct people, people of the time cannot cross them, so the rivers and lakes become an obstruction. One cannot say the rivers and lakes do not obstruct people. Though the buddhas and ancestors have no mind to deceive people, people of the time cannot pass through, so the buddhas and ancestors have become deceivers. One cannot say the buddhas and ancestors do not deceive people. If you can pass through the buddhas and ancestors, then you have gone beyond them, but you must embody the intention of the buddhas and ancestors to be the same as the ancients of the higher way. If you have not yet passed through, then if you study the buddhas and ancestors, there will be no time of attainment for ten thousand kalpas."

又問如何得不被祖佛瞞去。牙雲。直須自悟去。到這裡須是如此始得。何故為人須為徹。殺人須見血。南泉雪竇是這般人。方敢拈弄。頌雲。

(Yuanwu continues:) The monk asked further: "How can one avoid being deceived by the buddhas and ancestors?" Longya said, "You simply must awaken yourself." Here one must be like this. Why? To help people one must help them thoroughly, and to kill a person one must see blood. Nanquan and Xuedou were such people, and only then did they dare to handle it. The verse says:

此錯彼錯(惜取眉毛。據令而行。天上天下。唯我獨尊)切忌拈卻(兩箇無孔鐵鎚。直饒千手大悲也提不起。或若拈去闍黎吃三十棒)

This wrong, that wrong (Cherish your eyebrows. Act according to the command. In heaven above and earth below, I alone am the honored one.) Take care not to pick them up (Two iron hammers without holes. Even the thousand-handed Compassionate One could not lift them. If you do pick them up, you will take thirty blows.)

四海浪平(天下人不敢動著。東西南北一等家風。近日多雨水)

The waves of the four seas are calm (No one in the world dares to touch it. East, west, south, north, the same family style. Lately there is much rain.)

百川潮落(淨躶躶赤灑灑。且得自家安穩。直得海晏河清)

The tides of the hundred rivers recede (Utterly naked, bare and clean. At least you get your own peace. The sea is calm and the river clear.)

古策風高十二門(何似這箇。杖頭無眼。切忌向拄杖頭上作活計)門門有路空蕭索(一物也無。賺爾平生。覷著即瞎)

The ancient staff, wind high at the twelve gates (How does it compare with this? The staff has no eye at its head. Take care not to make a living on the head of the staff.) Every gate has a road but all is empty and desolate (Not a single thing. It has cheated you your whole life. Look at it and you go blind.)

非蕭索(果然。賴有轉身處。已瞎了也。便打)

Not desolate (Indeed. Fortunately there is a place to turn around. Already blind. Strike.)

作者好求無病藥(一死更不再活。十二時中為什麼瞌睡。撈天摸地作什麼)

Adepts do well to seek the medicine for no illness (Once dead, you do not live again. Why doze through all twelve periods of the day? What are you groping at the sky and feeling at the ground for?)

這一箇頌。似德山見溈山公案相似。先將公案。著兩轉語。穿作一串。然後頌出。此錯彼錯。切忌拈卻。雪竇意雲。此處一錯。彼處一錯。切忌拈卻。拈卻即乖。須是如此。著這兩錯。直得四海浪平百川潮落。可殺清風明月。爾若向這兩錯下會得。更沒一星事。山是山水是水。長者自長短者自短。五日一風十日一雨。所以道。四海浪平百川潮落。後面頌麻谷持錫雲。古策風高十二門。古人以鞭為策。衲僧家以拄杖為策(祖庭事苑中。古策舉錫杖經)西王母瑤池上。有十二朱門。古策即是拄杖。頭上清風。高於十二朱門。天子及帝釋所居之處。亦各有十二朱門。若是會得這兩錯。拄杖頭上生光古策也用不著。古人道。識得拄杖子。一生參學事畢。又道不是標形虛事褫。如來寶杖親蹤跡。此之類也。到這裡。七顛八倒。於一切時中。得大自在。門門有路空蕭索。雖有路。只是空蕭索。雪竇到此。自覺漏逗。更與爾打破。然雖如是。也有非蕭索處。任是作者。無病時。也須是先討些藥吃始得。

This verse is like the case of Deshan seeing Weishan. First he took the case, set two turning phrases on it, strung them together as one, and then gave the verse. This wrong, that wrong; take care not to pick them up. Xuedou's meaning is: one wrong here and one wrong there; take care not to pick them up, for if you pick them up you go astray. It must be like this. Putting down these two wrongs makes the waves of the four seas calm and the tides of the hundred rivers recede, with plenty of clear breeze and bright moon. If you understand under these two wrongs, there is not a speck of business any more: mountains are mountains, water is water, the long is long of itself, the short is short of itself, a wind every five days and a rain every ten days. So he says the waves of the four seas are calm and the tides of the hundred rivers recede. Later he verses Mayu holding his staff: the ancient staff, wind high at the twelve gates. The ancients used a whip as their 'ce'; the monks used the staff as their 'ce' (in the Garden of Ancestral Halls the staff is cited from the Staff Sutra). At Queen Mother of the West's Jade Pool there are twelve vermilion gates. The 'ancient staff' is just the staff; the clear breeze at its head is higher than the twelve vermilion gates. The places where the Son of Heaven and Indra dwell also each have twelve vermilion gates. If you understand these two wrongs, the light arising at the head of the staff and the ancient staff are not needed either. The ancients said, "Recognize the staff, and the study of a whole life is finished." They also said, "It is not an empty show of form, but the true footprints of the Tathagata's precious staff." Things like this. Here, tumbling in all directions, one gains great freedom in all situations. Every gate has a road but all is empty and desolate: though there is a road, it is only empty and desolate. Xuedou, reaching this point, feels he has leaked, and goes further to smash it for you. Even so, there is also a place that is not desolate. Even an adept, when he has no illness, must first seek some medicine and take it.

垂示雲。十方坐斷千眼頓開。一句截流萬機寢削。還有同死同生底麼。見成公案打疊不下。古人葛藤試請舉看。

Pointer: Sitting cut off the ten directions, the thousand eyes open at once. One phrase cutting the stream, the myriad devices go quiet. Are there any who will die and live together? The ready-made case cannot be put away; let us try citing the ancients' entanglements.

【三二】舉。定上座。問臨濟。如何是佛法大意(多少人到此茫然。猶有這箇在。訝郎當作什麼)濟下禪床擒住。與一掌。便托開(今日捉敗。老婆心切。天下衲僧跳不出)定佇立(已落鬼窟裡。蹉過了也。未免失卻鼻孔)傍僧雲。定上座何不禮拜(冷地裡有人覷破。全得他力。東家人死西家人助哀)定方禮拜(將勤補拙)忽然大悟(如暗得燈。如貧得寶。將錯就錯。且道定上座見箇什麼便禮拜)。

[Case 32] Cited: Venerable Ding asked Linji, "What is the great meaning of the Buddha Dharma?" (How many people reach this point bewildered. This still remains. Why make a fuss over being sloppy?) Linji came down from his seat, seized him, gave him a slap, and pushed him away. (Caught defeated today. His grandmotherly kindness was keen. No monk in the world can jump out.) Ding stood there stunned. (Already fallen into the ghost cave. Missed it. He cannot avoid losing his nostrils.) A monk beside him said, "Venerable Ding, why not bow?" (Someone saw through it in the cold; he owes it entirely to his help. When someone in the east dies, the west joins in mourning.) Ding then bowed. (Using diligence to make up for clumsiness.) Suddenly he awakened greatly. (Like getting a lamp in the dark, like a poor man finding treasure. Making the most of a mistake. Tell me, what did Venerable Ding see that made him bow?)

看他恁麼。直出直入。直往直來。乃是臨濟正宗。有恁麼作用。若透得去。便可翻天作地。自得受用。定上座是這般漢。被臨濟一掌。禮拜起來。便知落處。他是向北人。最樸直。既得之後。更不出世。後來全用臨濟機。也不妨頴脫。一日路逢巖頭雪峰欽山三人。巖頭乃問甚處來。定雲。臨濟。頭雲。和尚萬福。定雲。已順世了也。頭雲。某等三人。特去禮拜。福緣淺薄。又值歸寂。未審和尚在日。有何言句。請上座舉一兩則看。定遂舉臨濟一日示眾雲。赤肉團上。有一無位真人。常從汝諸人面門出入。未證據者看看。時有僧出問。如何是無位真人。濟便擒住雲。道道。僧擬議。濟便托開雲。無位真人。是什麼乾屎橛。便歸方丈。巖頭不覺吐舌。欽山雲。何不道非無位真人。被定擒住雲。無位真人與非無位真人。相去多少。速道速道。山無語。直得面黃面青。巖頭雪峰。近前禮拜雲。這新戒不識好惡。觸忤上座。望慈悲且放過。定雲。若不是這兩箇老漢。𡎺殺這尿床鬼子。又在鎮州齋回。到橋上歇。逢三人座主。一人問。如何是禪河深處。須窮底。定擒住擬拋向橋下。時二座主。連忙救雲。休休。是伊觸忤上座。且望慈悲。定雲。若不是二座。主從他窮到底去。看他恁麼手段。全是臨濟作用。更看雪竇頌出雲。

Look at him: straight in, straight out, straight going, straight coming; this is the true lineage of Linji. With such a function, if one can pass through, one can turn heaven into earth and enjoy it for oneself. Venerable Ding was such a man. After receiving Linji's slap, when he rose from his bow he knew where it landed. He was a northerner, most simple and direct. After he gained it, he never came out into the world, and later he wholly used Linji's devices, and it was no harm that he emerged distinguished. One day he met Yantou, Xuefeng, and Qinshan on the road. Yantou asked, "Where do you come from?" Ding said, "From Linji." Yantou said, "Blessings to the Master." Ding said, "He has already passed away." Yantou said, "We three went specially to pay homage, but our karmic affinity is thin and he had already entered stillness. May we ask what sayings the Master had during his life? Please, Venerable, cite one or two." Ding then cited a day when Linji addressed the assembly: "On this lump of red flesh there is a true person without rank, always going in and out of the faces of all of you. Those who have not yet witnessed it, look, look!" Then a monk came out and asked, "What is the true person without rank?" Linji seized him and said, "Speak, speak!" The monk hesitated, and Linji pushed him away and said, "The true person without rank, what a dry shit-stick!" and went back to the abbot's room. Yantou unconsciously stuck out his tongue. Qinshan said, "Why not say 'not the true person without rank'?" Ding seized him and said, "How far apart are the true person without rank and the 'not true person without rank'? Speak quickly, speak quickly!" Qinshan had no words, his face turning yellow and then blue. Yantou and Xuefeng came forward and bowed, saying, "This novice does not know good from bad and has offended the Venerable; we beg your compassion to let him go this once." Ding said, "If it were not for these two old men, I would have beaten this bed-wetting brat to death." Again, returning from a meal at Zhenzhou, he rested on a bridge and met three lecturers. One asked, "What is the deep place of the river of Zen where one must reach the bottom?" Ding seized him and was about to throw him down from the bridge. Two lecturers hastily rescued him, saying, "Stop, stop! He offended the Venerable; please be compassionate." Ding said, "If it were not for the two lecturers, I would have let him go down and reach the bottom." Look at such methods; they are entirely Linji's function. Now look at Xuedou's verse:

斷際全機繼後蹤(黃河從源頭濁了也。子承父業)持來何必在從容(在什麼處。爭奈有如此人。無腳手人還得他也無)

Duanji's whole function continues his later tracks (The Yellow River is muddy from its source. The son takes on the father's work.) Why bring it out so leisurely? (Where is it? How could there be such a person? Could someone without hands and feet obtain it?)

巨靈擡手無多子(嚇殺人。少賣弄。打一拂子。更不再勘)

When the giant spirit lifts his hand there is not much to it (He scares people to death. Stop showing off. One blow with the whisk and no further testing.)

分破華山千萬重(乾坤大地一時露出。墮也)

It splits Mount Hua into thousands of layers (Heaven, earth, and the great ground are laid bare at once. Fallen.)

雪竇頌。斷際全機繼後蹤。持來何必在從容。黃檗大機大用。唯臨濟獨繼其蹤。拈得將來不容擬議。或若躊躇便落陰界。楞嚴經云。如我按指。海印發光。汝暫舉心。塵勞先起。巨靈擡手無多子。分破華山千萬重。巨靈神有大神力。以手擘開太華。放水流入黃河。定上座疑情。如山堆嶽積。被臨濟一掌。直得瓦解氷消。

Xuedou's verse: Duanji's whole function continues his later tracks; why bring it out so leisurely? Huangbo's great device and great function were inherited in his tracks by Linji alone. Taking it up allows no deliberation; if you hesitate, you fall into the realm of shadows. The Surangama Sutra says: "As when I press my finger, the sea-seal gives off light; the moment you raise a thought, the dust of toil rises first." When the giant spirit lifts his hand there is not much to it; it splits Mount Hua into thousands of layers. The giant spirit had great divine power and with his hand split open Mount Hua and let the water flow into the Yellow River. Venerable Ding's doubts were piled like mountains, but with one slap from Linji they crumbled like tiles and melted like ice.

垂示雲。東西不辨南北不分。從朝至暮從暮至朝。還道伊瞌睡麼。有時眼似流星。還道伊惺惺麼有時呼南作北。且道是有心是無心。是道人是常人。若向箇裡透得。始知落處。方知古人恁麼不恁麼。且道是什麼時節。試舉看。

Pointer: Not distinguishing east from west, not telling south from north, from morning till night and night till morning, would you call that dozing? Sometimes the eyes are like shooting stars; would you call that awake? Sometimes one calls south north; tell me, is that mindfulness or no mind, a man of the Way or an ordinary man? If you can pass through here, only then will you know where it lands, and know whether the ancients were like this or not. Tell me, what moment is this? Try citing it.

【三三】舉。陳操尚書看資福。福見來便畫一圓相(是精識精。是賊識賊。若不蘊藉爭識這漢。還見金剛圈麼)操雲。弟子恁麼來。早是不著便。何況更畫一圓相(今日撞著箇瞌睡漢這老賊)福便掩卻方丈門(賊不打貧兒家。已入他圈繢了也)雪竇雲。陳操只具一隻眼(雪竇頂門具眼。且道他意在什麼處。也好與一圓相。灼然龍頭蛇尾。當時好與一拶。教伊進亦無門退亦無路。且道更與他什麼一拶)。

[Case 33] Cited: Minister Chen Cao went to see Zifu. Zifu saw him come and drew a circle. (A clever one knows a clever one, a thief knows a thief. If he were not reserved, how could he recognize this man? Do you see the diamond circle?) Cao said, "Your disciple came like this, and already it was not convenient; how much more to draw a circle." (Today he has run into this dozing old thief.) Zifu then shut the abbot's door. (A thief does not rob a poor man's house. Already he is inside his circle.) Xuedou said, "Chen Cao had only one eye." (Xuedou has the eye at the top of his head. Tell me, where is his meaning? It would have been fine to give a circle too. Clearly a dragon's head and a snake's tail. At that time he should have given a squeeze, so that he had no gate to enter and no road to retreat. Tell me, what further squeeze to give him?)

陳操尚書。與裴休李翱同時。凡見一僧來。先請齋。襯錢三百。須是勘辨。一日雲門到相看便問。儒書中即不問。三乘十二分教。自有座主。作麼生是衲僧家行腳事。雲門雲。尚書曾問幾人來。操雲。即今問上座。門雲。即今且置。作麼生是教意。操雲。黃卷赤軸。門雲。這箇是文字語言。作麼生是教意。操雲。口欲談而辭喪。心欲緣而慮亡。門雲。口欲談而辭喪。為對有言。心欲緣而慮亡。為對妄想。作麼生是教意。操無語。門雲。見說尚書看法華經是否。操雲是門雲。經中道。一切治生產業。皆與實相不相違背。且道非非想天。即今有幾人退位。操又無語。門雲。尚書且莫草草。師僧家拋卻三經五論來入叢林。十年二十年。尚自不奈何。尚書又爭得會。操禮拜雲。某甲罪過。又一日與眾官登樓次。望見數僧來。一官人云。來者總是禪僧。操雲。不是。官雲。焉知不是。操雲。待近來與爾勘過。僧至樓前。操驀召雲。上座。僧舉頭。書謂眾官雲。不信道。唯有雲門一人。他勘不得。他參見睦州來。一日去參資福。福見來。便畫一圓相。資福乃溈山仰山下尊宿。尋常愛以境致接人。見陳操尚書便畫一圓相。爭奈操卻是作家。不受人瞞。解自點檢雲。弟子恁麼來早是不著便。那堪更畫一圓相。福掩卻門。這般公案謂之言中辨的句裡藏機。雪竇道。陳操只具。一隻眼。雪竇可謂頂門具眼。且道意在什麼處。也好與一圓相。若總恁麼地。衲僧家如何為人。我且問爾。當時若是諸人作陳操時。堪下得箇什麼語。免得雪竇道他只具一隻眼。所以雪竇踏翻頌雲。

Minister Chen Cao was a contemporary of Pei Xiu and Li Ao. Whenever he saw a monk come, he first invited him to a meal, with a gift of three hundred coins, and would then test him. One day Yunmen came to see him, and he asked, "I will not ask about the Confucian books. The Three Vehicles and twelve divisions of teaching have their lecturers. What is the pilgrimage business of a monk?" Yunmen said, "How many has the Minister asked?" Cao said, "I am asking the Venerable right now." Yunmen said, "Set aside the present. What is the meaning of the teaching?" Cao said, "Yellow scrolls and red rollers." Yunmen said, "These are words and writing. What is the meaning of the teaching?" Cao said, "The mouth wants to speak but the words are lost; the mind wants to attach but thought is gone." Yunmen said, "'The mouth wants to speak but the words are lost' is in response to having speech; 'the mind wants to attach but thought is gone' is in response to delusion. What is the meaning of the teaching?" Cao had no words. Yunmen said, "I hear the Minister reads the Lotus Sutra, is that so?" Cao said, "Yes." Yunmen said, "The sutra says: 'All occupations of livelihood do not contradict the true nature of things.' Tell me, in the Heaven of Neither Thought nor Non-thought, how many people have now stepped down?" Cao again had no words. Yunmen said, "Minister, do not be hasty. A monk who throws away the three sutras and five treatises and enters a monastery cannot manage it even after ten or twenty years; how can a minister understand?" Cao bowed and said, "I am at fault." On another day, when he was going up a tower with the officials, he saw several monks approach. One official said, "Those coming are all Zen monks." Cao said, "No." The official said, "How do you know they are not?" Cao said, "Wait until they come near and I will test them for you." When the monks reached the tower, Cao suddenly called out, "Venerable!" The monk raised his head. The Minister said to the officials, "Do you not believe me?" Only Yunmen alone he could not test; Yunmen had visited Muzhou. One day he went to visit Zifu, and Zifu saw him come and drew a circle. Zifu was a venerable of the line of Weishan and Yangshan and liked to receive people with situations. Seeing Minister Chen Cao, he drew a circle. But Cao was an adept and not to be deceived; he examined himself and said, "Your disciple came like this and already it was not convenient; how could I bear another circle?" Zifu shut the door. This kind of case is called discerning within words and hiding the device within phrases. Xuedou said, "Chen Cao had only one eye." Xuedou may be said to have the eye on the top of his head. Tell me, where is his meaning? It would have been fine to give a circle too. If it were all like this, how would a monk help people? I ask you: if you had been Chen Cao at that time, what words could you have given to avoid Xuedou saying he had only one eye? Therefore Xuedou overturned it and gave a verse:

團團珠遶玉珊珊(三尺杖子攪黃河。須是碧眼胡僧始得。生鐵鑄就)馬載驢駝上鐵船(用許多作什麼。有什麼限。且與闍𥠖看)

Round and round, pearls encircle the jade, tinkling (A three-foot staff stirring the Yellow River; it must be a blue-eyed barbarian monk. Cast of raw iron.) Horses carry and donkeys haul them onto the iron boat (What use so many? What limit is there? Let me show it to the Venerable.)

分付海山無事客(有人不要。若是無事客也不消得。須是無事始得)

Entrust them to the idle guest of sea and mountain (Some do not want them. If he is an idle guest, he does not need them either. He must be free of affairs.)

釣鼇時下一圈攣(恁麼來恁麼去。一時出不得。若是蝦䗫堪作什麼。蝦蜆螺蚌怎生奈何。須是釣鼇始得)

When fishing for the giant turtle, drop a coiled hook (Coming like this and going like this, none can get out at once. What use is a toad? What can be done with shrimp, clams, snails, and mussels? It must be fishing for the giant turtle.)

雪竇復雲。天下衲僧跳不出(兼身在內。一坑埋卻。闍𥠖還跳得出麼)

Xuedou again says: No monk in the world can jump out (Including himself in it, buried in a single pit. Can the Venerable jump out?)

團團珠遶玉珊珊。馬載驢駝上鐵船。雪竇當頭頌出。只頌箇圓相。若會得去。如虎戴角相似。這箇些子。須是桶底脫機關盡。得失是非。一時放卻。更不要作道理會。也不得作玄妙會。畢竟作麼生會。這箇須是馬載驢駝上鐵船。這裡看始得。別處則不可分付。須是將去分付海山無事底客。爾若肚裡有些子事。即承當不得。這裡須是有事無事。違情順境。若佛若祖奈何他不得底人。方可承當。若有禪可參。有凡聖情量。決定承當他底不得。承當得了。作麼生會。他道釣鼇時下一圈攣。釣鼇須是圈攣始得。所以風穴雲。慣釣鯨鯢澄巨浸。卻嗟蛙步碾泥沙。又云。巨鼇莫戴三山去。吾欲逢萊頂上行。雪竇復雲。天下衲僧跳不出。若是巨鼇。終不作衲僧見解。若是衲僧。終不作巨鼇見解。

Round and round, pearls encircle the jade, tinkling; horses carry and donkeys haul them onto the iron boat. Xuedou comes straight out with the verse, verse only a circle. If you understand it, it is like a tiger wearing horns. This tiny thing requires the bottom of the bucket to fall out and the mechanism to be exhausted, letting go of gain and loss and right and wrong at once, with no explanation by reasoning and no mysterious understanding either. In the end, how to understand? It must be looked at in this way: horses carry and donkeys haul onto the iron boat; it cannot be entrusted elsewhere. One must entrust it to an idle guest of sea and mountain. If you have anything in your belly, you cannot bear it. Here one must be a person who, with affairs or without, against one's feeling or with it, cannot be shaken by buddhas or ancestors; only such a person can bear it. If there is Zen to study, or feelings of ordinary and holy, you certainly cannot bear it. Having borne it, how to understand? He says: when fishing for the giant turtle, drop a coiled hook; fishing for the giant turtle requires a coiled hook. So Fengxue said, "Used to fishing for whales to clear the great deep, I sigh at frogs who tread mud and sand." He also said, "Giant turtle, do not carry the three mountains away; I want to walk atop Penglai." Xuedou again says, no monk in the world can jump out. If he is a giant turtle, he will never hold a monk's views; if he is a monk, he will never hold a giant turtle's views.

【三四】舉。仰山問僧。近離甚處(天下人一般。也要問過。因風吹火。不可不作常程)僧雲。廬山(實頭人難得)山雲曾遊五老峰麼(因行不妨掉臂。何曾蹉過)僧雲。不曾到(移一步。面赤不如語直。也似忘前失後)山雲。闍黎不曾遊山(太多事生。惜取眉毛好。這老漢著甚死急)雲門雲。此語皆為慈悲之故。有落草之談(殺人刀活人劒。兩箇三箇。要知山上路。須是去來人)。

[Case 34] Cited: Yangshan asked a monk, "Where have you come from recently?" (Everyone in the world is the same, but he too must ask. Blowing on the fire along with the wind; one cannot but follow the usual routine.) The monk said, "Mount Lu." (Honest people are hard to find.) Yangshan said, "Have you toured Five Elders Peak?" (While walking, swinging the arms is no harm; when has he ever gone wrong?) The monk said, "I have not been there." (Take a step further. A red face is no match for plain speech; it is also like forgetting the front and losing the back.) Yangshan said, "Venerable, you have not toured the mountains." (Too much trouble. Better cherish your eyebrows. Why is this old man in such a deadly hurry?) Yunmen said, "These words were all out of compassion; they are talk that falls into the weeds." (The sword that kills, the sword that gives life, two or three of them. To know the road up the mountain, one must be someone who has gone and come.)

驗人端的處。下口便知音。古人道。沒量大人。向語脈裡轉卻。若是頂門具眼。舉著便知落處。看他一問一答。歷歷分明。雲門為什麼卻道。此語皆為慈悲之故。有落草之談。古人到這裡。如明鏡當臺明珠在掌。胡來胡現漢來漢。現一箇蠅子也過他鑑不得。且道作麼生是慈悲之故有落草之談。也不妨險峻。到這田地。也須是箇漢始可提掇。雲門拈雲這僧親從廬山來。因什麼卻道。闍黎不曾遊山溈山。一日問抑山雲。諸方若有僧來。汝將什麼驗他。仰山雲。某甲有驗處。溈山雲。子試舉看。仰雲。某甲尋常見僧來。只舉拂子向伊道。諸方還有這箇麼。待伊有語只向伊道。這箇即且置。那箇如何。溈山雲。此是向上人牙爪。豈不見。馬祖問百丈。什麼處來。丈雲。山下來。祖雲。路上還逢著一人麼。丈雲。不曾。祖雲。為什麼不曾逢著。丈雲。若逢著。即舉似和尚。祖雲。那裡得這消息來。丈雲。某甲罪過。祖雲。卻是老僧罪過。仰山問僧正相類此。當時待他道曾到五老峰麼。這僧若是箇漢。但云禍事。卻道不曾到。這僧既不作家。仰山何不據令而行。免見後面許多葛藤。卻雲。闍黎不曾遊山。所以雲門道。此語皆為慈悲之故。有落草之談。若是出草之談。則不恁麼。

Testing a person: it is at the very point; the moment he opens his mouth you know his tone. The ancients said, "A person of immeasurable stature turns himself around within the thread of words." One with the eye on the top of the head knows where it lands the moment it is raised. Look at one question and one answer, each clear. Why did Yunmen say, "These words were all out of compassion; they are talk that falls into the weeds"? The ancients, reaching here, were like a bright mirror on its stand and a bright pearl in the palm: a foreigner comes and a foreigner appears, a Chinese comes and a Chinese appears, and not even a fly can escape its reflection. Tell me, what is 'out of compassion, talk that falls into the weeds'? It is no small danger. Reaching this point, one must be a real man to lift it. Yunmen picked it up: this monk came personally from Mount Lu, so why did Yangshan say, "Venerable, you have not toured the mountains"? One day Weishan asked Yangshan, "If monks come from various places, how do you test them?" Yangshan said, "I have a way to test them." Weishan said, "Try citing it." Yangshan said, "Whenever I see a monk come, I raise my whisk and say to him: 'Do the other places have this?' Then when he has an answer I say to him: 'Set this aside; how about that?'" Weishan said, "These are the fangs and claws of a man of the higher way." Do you not recall that Mazu asked Baizhang, "Where have you come from?" Baizhang said, "From below the mountain." Mazu said, "Did you meet anyone on the road?" Baizhang said, "No." Mazu said, "Why did you not meet anyone?" Baizhang said, "If I had met someone I would have reported to Your Reverence." Mazu said, "Where did you get this news?" Baizhang said, "I am at fault." Mazu said, "It is I who am at fault." Yangshan's question to the monk is just like this. At that time he should have waited for him to say he had been to Five Elders Peak; if this monk had been a real man, he would have said "Disaster!" and then said he had not been. Since this monk was no adept, why did Yangshan not act on the command to avoid all the entanglements that followed, but instead say, "Venerable, you have not toured the mountains"? So Yunmen said, "These words were all out of compassion; they are talk that falls into the weeds." If it were talk coming out of the weeds, it would not be so.