The Blue Cliff Record of Chan Master Foguo Yuanwu

出草入草(頭上漫漫腳下漫漫。半開半合。他也恁麼我也恁麼)誰解尋討(頂門具一隻眼。闍𥠖不解尋討)

Out of the weeds, into the weeds (Overhead is vast, underfoot is vast. Half open, half closed. He does so and I do so too.) Who knows how to seek and search? (With one eye on the top of the head. The Venerable does not know how to seek and search.)

白雲重重(千重百匝。頭上安頭)紅日杲杲(破也。瞎。舉眼即錯)

White clouds layer upon layer (A thousand layers and a hundred turns, a head set atop a head.) Red sun shining brightly (Broken. Blind. Raise the eyes and you are wrong.)

左顧無瑕(瞎漢。依前無事。爾作許多伎倆作什麼)

Looking left there is no flaw (Blind man. As before, no business. What tricks are you making?)

右盻已老(一念萬年過)君不見。寒山子(癩兒牽伴)行太早(也不早)

Looking right already old (A single thought passes ten thousand years.) Do you not see Hanshan (A leper leading his companion) who set out too early? (Not early either.)

十年歸不得(即今在什麼處。灼然)忘卻來時道(渠儂得自由。放過一著。便打。莫做這忘前失後好)

For ten years he could not return (Where is he now? Obviously.) Forgetting the road by which he came (He has gained freedom. Letting one move pass, strike. Do not do this forgetting the front and losing the back.)

出草入草誰解尋討。雪竇卻知他落處。到這裡。一手擡一手搦。白雲重重紅日杲杲。大似草茸茸煙羃羃。到這裡無一絲毫屬凡。無一絲毫屬聖。遍界不曾藏。一一蓋覆不得。所謂無心境界。寒不聞寒。熱不聞熱。都盧是箇大解脫門。左顧無瑕右盻已老。懶瓚和尚。隱居衡山石室中。唐德宗聞其名。遣使召之。使者至其室宣言。天子有詔。尊者當起謝恩。瓚方撥牛糞火。尋煨芋而食。寒涕垂頤未甞答。使者笑曰。且勸尊者拭涕。瓚曰。我豈有工夫為俗人拭涕耶。竟不起。使回奏。德宗甚欽嘆之。似這般清寥寥白的的。不受人處分。直是把得定。如生鐵鑄就相似。只如善道和尚。遭沙汰後。更不復作僧。人呼為石室行者。每踏碓忘移步。僧問臨濟。石室行者忘移步意旨如何。濟雲。沒溺深坑。法眼圓成實性頌雲。理極忘情謂。如何有喻齊。到頭霜夜月。任運落前溪。菓熟兼猿重。山長似路迷。舉頭殘照在。元是住居西。雪竇道。君不見。寒山子行太早。十年歸不得。忘卻來時道。寒山子詩云。欲得安身處。寒山可長保。微風吹幽松。近聽聲愈好。下有班白人。嘮嘮讀黃老。十年歸不得。忘卻來時道。永嘉又道。心是根法是塵。兩種猶如鏡上痕。痕垢盡時光始現。心法雙忘性即真。到這裡。如痴似兀。方見此公案。若不到這田地。只在語言中走。有甚了曰。

Out of the weeds, into the weeds, who knows how to seek and search? Xuedou knows where he lands. Here he lifts with one hand and presses with the other. White clouds layer upon layer, red sun shining brightly: it is much like grass thick and soft and mist dense and shrouding. Here there is not a hair's breadth belonging to the ordinary and not a hair's breadth belonging to the holy. The whole world has never hidden it, and it cannot be covered up in any single thing. This is what is called the realm of no mind: in cold, one does not feel the cold; in heat, one does not feel the heat; it is altogether a gate of great liberation. Looking left there is no flaw, looking right already old. The monk Lan Zan lived in seclusion in a stone cell on Mount Heng. Emperor Dezong of Tang heard his name and sent an envoy to summon him. The envoy came to his cell and announced, "The Son of Heaven has an edict; Venerable, you should rise and give thanks for the favor." Zan was just raking cow-dung fire and was seeking a roasted taro to eat, with cold mucus hanging down his chin, and gave no answer. The envoy laughed and said, "At least let me advise the Venerable to wipe his nose." Zan said, "Do I have time to wipe my nose for a worldly person?" In the end he did not rise. The envoy returned and reported, and Dezong greatly admired and sighed over him. Clear and lucid like this, white and distinct, not accepting anyone's orders, holding firm as if cast of raw iron. Take Master Shandao: after the purge of monks he did not become a monk again, and people called him the Stone Cell Practitioner. Each time he pounded the pestle, he forgot to move his feet. A monk asked Linji, "What is the meaning of the Stone Cell Practitioner forgetting to move his feet?" Linji said, "He is drowned in a deep pit." Fayan's verse on the true nature of perfect reality says: "At the limit of principle, feelings are forgotten, so how can there be a simile to match? At last, a frosty night's moon, letting itself fall into the stream ahead. The fruit ripens and the monkeys are heavy; the mountain is long as if the road were lost. Raising my head, the last sunlight is there; and so my dwelling is in the west." Xuedou says: do you not see Hanshan, who set out too early; for ten years he could not return, forgetting the road by which he came. Hanshan's poem says: "If you want a place to settle your body, Cold Mountain can long be kept. A faint breeze blows through the dark pines; the closer you listen, the better the sound. Below is a gray-haired man chattering as he reads Huang and Lao. For ten years he could not return, forgetting the road by which he came." Yongjia also said, "Mind is the root, dharmas are dust; both are like marks on a mirror. When the marks and stains are gone the light first appears; when mind and dharmas are both forgotten, nature is true." Reaching here, as though dazed and stupefied, one then sees this case. If you do not reach this stage and only run around in words, when will it ever end?

垂示雲。定龍蛇分玉石。別緇素決猶豫。若不是頂門上有眼。肘臂下有符。往往當頭蹉過。只如今見聞不昧。聲色純真。且道是皂是白。是曲是直。到這裡作麼生辨。

Pointer: Settling dragons and snakes, separating jade from stones, distinguishing black from white and resolving doubt: if there is no eye on the top of your head and no talisman beneath your elbow, you will often miss it right at the start. Now, seeing and hearing are unclouded and sound and form are purely real; tell me, is it black or white, crooked or straight? Here, how do you discern?

【三五】舉。文殊問無著。近離什麼處(不可不借問。也有這箇消息)無著雲。南方(草窠裡出頭。何必擔向眉毛上。大方無外。為什麼卻有南方)殊雲。南方佛法。如何住持(若問別人則禍生。猶掛唇齒在)著雲。末法比丘。少奉戒律(實頭人難得)殊雲。多少眾(當時便與一喝。一拶拶倒了也)著雲。或三百或五百(盡是野狐精。果然漏逗)無著問文殊。此間如何住持(拶著。便回轉鎗頭來也)殊雲。凡聖同居龍蛇混雜(敗缺不少。直得腳忙手亂)著雲。多少眾(還我話頭來。也不得放過)殊雲。前三三後三三(顛言倒語。且道是多少。千手大悲數不足)。

[Case 35] Cited: Manjusri asked Wuzhu, "Where have you come from recently?" (One must ask by way of inquiry. There is also news in this.) Wuzhu said, "The south." (Sticking his head out of a thicket; why carry it on his eyebrows? The great square has no outside; why is there a south?) Manjusri said, "How is the Buddha Dharma maintained in the south?" (If he asks someone else, trouble arises. It still hangs on the lips and teeth.) Wuzhu said, "Monks in the final age rarely follow the precepts." (Honest people are hard to find.) Manjusri said, "How many in the assembly?" (He should have given a shout then, squeezing him down.) Wuzhu said, "Some three hundred, some five hundred." (All wild fox spirits. Indeed, a leak.) Wuzhu asked Manjusri, "How is it maintained here?" (When pressed, he turns the spear head around.) Manjusri said, "Ordinary and holy live together, dragons and snakes are mixed." (Not a few defects, so that his hands and feet are in a flurry.) Wuzhu said, "How many?" (Give me back my topic. Do not let it pass either.) Manjusri said, "Three and three in front, three and three behind." (Upside-down talk. Tell me, how many? The thousand-handed Compassionate One could not count it up.)

無著遊五臺。至中路荒僻處。文殊化一寺。接他宿。遂問。近離甚處。著雲。南方。殊雲。南方佛法。如何住持。著雲。末法比丘。少奉戒律。殊雲。多少眾。著雲。或三百或五百。無著卻問文殊。此間如何住持。殊雲。凡聖同居龍蛇混雜。著雲。多少眾。殊雲。前三三後三三。卻吃茶。文殊舉起玻璃盞子云。南方還有這箇麼。著雲。無。殊雲。尋常將什麼吃茶。著無語遂辭去。文殊令均提童子。送出門首。無著問童子云。適來道前三三後三三。是多少。童子云。大德著應喏。童子云。是多少。又問此是何寺。童子指金剛後面。著回首。化寺童子。悉隱不見。只是空谷。彼處後來謂之金剛窟。後有僧問風穴。如何是清涼山中主。穴雲。一句不遑無著問。迄今猶作野盤僧。若要參透平平實實。腳踏實地。向無著言下薦得。自然居鑊湯爐炭中。亦不聞熱。居寒氷上亦不聞冷。若要參透使孤危峭峻。如金剛王寶劍。向文殊言下薦取。自然水灑不著風吹不入。不見漳州地藏問僧。近離甚處。僧雲。南方。藏雲。彼中佛法如何。僧雲。商量浩浩地。藏雲。爭似我這裡種田博飯吃。且道與文殊答處。是同是別。有底道。無著答處不是。文殊答處。也有龍有蛇。有凡有聖。有什麼交涉。還辨明得前三三後三三麼。前箭猶輕後箭深。且道是多少。若向這裡透得。千句萬句。只是一句。若向此一句下。截得斷把得住。相次間到這境界。

Wuzhu was touring Mount Wutai. In a wild, remote place on the way, Manjusri conjured a monastery and received him for the night. He asked, "Where have you come from recently?" Wuzhu said, "The south." Manjusri said, "How is the Buddha Dharma maintained in the south?" Wuzhu said, "Monks in the final age rarely follow the precepts." Manjusri said, "How many in the assembly?" Wuzhu said, "Some three hundred, some five hundred." Wuzhu in turn asked Manjusri, "How is it maintained here?" Manjusri said, "Ordinary and holy live together, dragons and snakes are mixed." Wuzhu said, "How many?" Manjusri said, "Three and three in front, three and three behind." Then they drank tea. Manjusri raised a crystal cup and said, "Does the south have this?" Wuzhu said, "No." Manjusri said, "What do you usually use to drink tea?" Wuzhu had no words and took his leave. Manjusri had the boy Junti see him out the gate. Wuzhu asked the boy, "Just now it was said 'three and three in front, three and three behind'; how many is that?" The boy said, "Your Virtue." Wuzhu answered, "Yes?" The boy said, "How many is that?" He asked again, "What monastery is this?" The boy pointed behind the Vajra figure. Wuzhu turned his head, and the conjured monastery and the boy all vanished, leaving only an empty valley. That place was later called the Vajra Cave. Later a monk asked Fengxue, "Who is the master of Mount Qingliang?" Fengxue said, "Not a single phrase did he have time for; Wuzhu's question; to this day he is still a wandering monk." If you want to pass through plainly and honestly, with feet on solid ground, grasp it under Wuzhu's words, and naturally you will dwell in a cauldron of boiling water and a furnace of coals without feeling the heat, and sit on cold ice without feeling the cold. If you want to pass through with lonely steepness like the Vajra King's precious sword, grasp it under Manjusri's words, and naturally water cannot be splashed on it and wind cannot get in. Do you not recall that Dizang of Zhangzhou asked a monk, "Where have you come from recently?" The monk said, "The south." Dizang said, "How is the Buddha Dharma there?" The monk said, "They discuss it at great length." Dizang said, "How does that compare with my planting fields here to get food?" Tell me, are Dizang's answer and Manjusri's the same or different? Some say Wuzhu's answer was wrong; Manjusri's answer also has dragons and snakes, ordinary and holy; what has that to do with it? Can you distinguish clearly 'three and three in front, three and three behind'? The first arrow is light, the later arrow is deep. Tell me, how many? If you can pass through here, a thousand phrases and ten thousand phrases are just one phrase. If you can cut it off and hold it under this one phrase, you will reach this realm in due course.

千峰盤屈色如藍(還見文殊麼)誰謂文殊是對談(設使普賢也不顧。蹉過了也)

A thousand peaks coil, their color like indigo (Do you see Manjusri?) Who says Manjusri was in conversation? (Even Samantabhadra would not care. Missed it.)

堪笑清涼多少眾(且道笑什麼。已在言前)前三三與後三三(試請腳下辨看。爛泥裡有刺。碗子落地楪子成七片)

How laughable, the multitude of Qingliang (Tell me, what is laughable? Already before the words.) Three and three in front and three and three behind (Try to discern it underfoot. There are thorns in the mud. A bowl falls to the ground and the saucer breaks into seven pieces.)

千峰盤屈色如藍。誰謂文殊是對談。有者道。雪竇只是重拈一遍。不曾頌著。只如僧問法眼。如何是曹源一滴水。眼雲。是曹源一滴水。又僧問瑯瑘覺和尚。清淨本然云何忽生山河大地。覺雲。清淨本然云何忽生山河大地。不可也喚作重拈一遍。明招獨眼龍。亦頌其意。有蓋天蓋地之機道。廓周沙界勝伽藍。滿目文殊是對談。言下不知開佛眼。回頭只見翠山巖。廓周沙界勝伽藍。此指草窟化寺。所謂有權實雙行之機。滿目文殊是對談。言下不知開佛眼。回頭只見翠山巖。正當恁麼時。喚作文殊普賢觀音境界得麼。要且不是這箇道理。雪竇只改明招底用。卻有針線。千峰盤屈色如藍。更不傷鋒犯手。句中有權有實。有理有事。誰謂文殊是對談。一夜對談。不知是文殊。後來無著。在五臺山作典座。文殊每於粥鍋上現。被無著拈攪粥篦便打。雖然如是。也是賊過後張弓。當時等他道南方佛法。如何住持。劈脊便棒。猶較些子。堪笑清涼多少眾。雪竇笑中有刀。若會得這笑處。便見他道前三三與後三三。

A thousand peaks coil, their color like indigo; who says Manjusri was in conversation? Some say Xuedou only picked it up again and did not verse it. Take the monk who asked Fayan, "What is the drop of water of Caoyuan?" and Fayan said, "It is the drop of water of Caoyuan." Another monk asked Langye Jue, "Pure and originally so, how does it suddenly produce mountains, rivers, and the great earth?" Jue said, "Pure and originally so, how does it suddenly produce mountains, rivers, and the great earth?" One cannot call these simply a repetition. Mingzhao the One-Eyed Dragon also versified the meaning, with a device that covers heaven and covers earth: "Boundless, spreading across the world, a splendid monastery; before the eyes everywhere Manjusri is in conversation; at the words you do not know to open the Buddha eye; turning your head you see only the cliff of Green Mountain." 'Boundless, spreading across the world, a splendid monastery' points to the conjured monastery in the cave, which has both the provisional and the real moving together. 'Before the eyes everywhere Manjusri is in conversation; at the words you do not know to open the Buddha eye; turning your head you see only the cliff of Green Mountain.' At just such a time, would you call it the realm of Manjusri, Samantabhadra, and Avalokitesvara walking? In essence it is not this principle. Xuedou only changed Mingzhao's use and yet has stitching: a thousand peaks coil, their color like indigo, without hurting the blade or striking the hand; within the phrase there is provisional and real, principle and fact. Who says Manjusri was in conversation? They talked all night and did not know it was Manjusri. Later Wuzhu worked as cook at Mount Wutai. Manjusri would appear in the rice-pot every time, and Wuzhu would pick up the stirring ladle and strike. Even so, it was drawing the bow after the thief had gone. At that time, if when he said how the Buddha Dharma was maintained in the south he had struck him straight across the back, it would have been somewhat better. How laughable, the multitude of Qingliang: in Xuedou's laugh there is a knife. If you understand this laughter, you will see his 'three and three in front and three and three behind'.

【三六】舉。長沙。一日遊山。歸至門首(今日一日。只管落草。前頭也是落草。後頭也是落草)首座問。和尚什麼處去來(也要勘過這老漢。頭過新羅)沙雲。遊山來(不可落草。敗缺不少。草裡漢)首座雲。到什麼處來(拶。若有所至未免落草。相牽入火坑)沙雲。始隨芳草去。又逐落花回(漏逗不少。元來只在荊棘林裡坐)座雲。大似春意(相隨來也。將錯就錯。一手擡一手搦)沙雲。也勝秋露滴芙蕖(土上加泥。前箭猶輕後箭深有什麼了期)雪竇著語云。謝答話(一火弄泥團漢。三箇一狀領過)。

[Case 36] Cited: Changsha went out one day to tour the mountains. On returning to the gate (All day today he is only falling into the weeds. In front he falls into the weeds, behind he falls into the weeds) the head monk asked, "Where has Your Reverence been?" (He wants to test this old man too. Past even Silla.) Changsha said, "Touring the mountains." (He must not fall into the weeds. Many defects. A fellow in the weeds.) The head monk said, "Where did you arrive?" (Squeeze. If he has arrived anywhere he cannot avoid falling into the weeds. They drag each other into the fire pit.) Changsha said, "First I followed fragrant grass, then I chased fallen blossoms back." (A great leak. It turns out he is sitting in a thicket of brambles.) The head monk said, "Very much like the feeling of spring." (Following along. Making the most of the mistake. Lifting with one hand and pressing with the other.) Changsha said, "It also surpasses autumn dew dripping on lotus." (Adding mud to earth; the first arrow is light, the later arrow is deep; when will it end?) Xuedou added a word: "Thanks for the reply." (A crowd playing with mud balls; three taken away on a single charge.)

長沙鹿苑招賢大師。法嗣南泉。與趙州紫胡輩同時。機鋒敏捷。有人問教。便與說教。要頌便與頌。爾若要作家相見。便與爾作家相見。仰山尋常機鋒。最為第一。一日同長沙翫月次。仰山指月雲。人人盡有這箇。只是用不得。沙雲恰是。便倩爾用那。仰山雲。爾試用看。沙一踏踏倒仰山起雲。師叔一似箇大蟲。後來人號為岑大蟲。因一日遊山歸。首座亦是他會下人。便問和尚什麼處去來。沙雲。遊山來。座雲。到什麼處去來。沙雲。始隨芳草去。又逐落花回。須是坐斷十方底人始得。古人出入未甞不以此事為念。看他賓主互換。當機直截。各不相饒。既是遊山。為什麼卻問道。到什麼處去來。若是如今禪和子。便道到夾山亭來。看他古人。無絲毫道理計較。亦無住著處。所以道。始隨芳草去。又逐落花回。首座便隨他意向他道。大似春意。沙雲。也勝秋露滴芙蕖。雪竇雲。謝答語。代末後語也。也落兩邊。畢竟不在這兩邊。昔有張拙秀才。看千佛名經。乃問百千諸佛。但聞其名。未審居何國土。還化物也無。沙雲。黃鶴樓崔顥題詩後。秀才曾題也未。拙雲。未曾題。沙雲。得閑題取一篇也好。岑大蟲平生為人。直得珠回玉轉。要人當面便會。頌雲。

Changsha Luyuan, Great Master Zhaoxian, was Nanquan's Dharma heir and a contemporary of Zhaozhou and Zihu. His sharpness was swift. If someone asked about doctrine, he explained doctrine; if someone wanted a verse, he gave a verse; if you wanted to meet as an adept, he met you as an adept. Yangshan's usual sharpness was first among all. One day while he was enjoying the moon with Changsha, Yangshan pointed at the moon and said, "Everyone has this; it is just that they cannot use it." Changsha said, "Exactly; I will ask you to use it." Yangshan said, "Try using it yourself." Changsha kicked him down. Yangshan got up and said, "Uncle Master is just like a tiger." Afterwards people called him the Tiger Cen. One day when he came back from touring the mountains, the head monk, who was also from his assembly, asked, "Where has Your Reverence been?" Changsha said, "Touring the mountains." The monk said, "Where did you arrive?" Changsha said, "First I followed fragrant grass, then I chased fallen blossoms back." One must be a person who sits cut off the ten directions to do this. The ancients, in going out and coming in, never failed to keep this matter in mind. Look at them exchanging host and guest, straight to the point on the occasion, neither giving ground. Since he was touring the mountains, why did he ask, "Where did you arrive?" Zen students today would say, "I arrived at Jiashan Pavilion." Look at the ancients: not a hair of reasoning or calculation, and no place to dwell. So he says, "First I followed fragrant grass, then I chased fallen blossoms back." The head monk followed his intention and said, "Very much like the feeling of spring." Changsha said, "It also surpasses autumn dew dripping on lotus." Xuedou said, "Thanks for the reply," speaking the last words in his place. This too falls into the two sides, yet in the end it is not on these two sides. Once the scholar Zhang Zhuo, reading the Sutra of the Names of a Thousand Buddhas, asked, "The hundreds and thousands of buddhas, I only hear their names; what lands do they live in, and do they transform beings?" Changsha said, "After Cui Hao's poem on Yellow Crane Tower, has the scholar written a poem?" Zhuo said, "I have not." Changsha said, "When you have leisure, write one; that would be good." Tiger Cen's way of helping people turned pearls and jade so as to make people understand right to their faces. The verse says:

大地絕纖埃(豁開戶牖當軒者誰。盡少這箇不得。天下太平)何人眼不開(頂門上放大光明始得。撒土撒沙作什麼)

The great earth is free of the slightest dust (Who is it that throws open the windows and sits facing the veranda? One cannot lack this. The world at peace.) Whose eyes are not open? (Release great light from the top of the head. Why throw earth and scatter sand?)

始隨芳草去(漏逗不少。不是一回落草。賴值前頭已道了)

First following fragrant grass (A great leak. Not one time of falling into the weeds. Fortunately he said it before.)

又逐落花回(處處全真。且喜歸來。腳下泥深三尺)羸鶴翹寒木(左之右之。添一句更有許多閑事在)

Then chasing fallen blossoms back (Everywhere wholly true. Glad to return, with mud three feet deep underfoot.) A gaunt crane perches on a cold tree (Left and right; add one more phrase and there is still a lot of idle business.)

狂猿嘯古臺(卻因新著力。添一句也不得。減一句也不得)

A mad ape howls on the old terrace (Having newly exerted force. One phrase cannot be added and one phrase cannot be subtracted.)

長沙無限意(便打。末後一句道什麼。一坑埋卻。墮在鬼窟裡。咄。草裡漢。賊過後張弓。更不可放過)

Changsha's endless meaning (Strike. What is the last phrase saying? Buried in one pit; fallen into the ghost cave. Bah! A fellow in the weeds. Drawing the bow after the thief has passed. Do not let it pass.)

且道這公案。與仰山問僧。近離甚處。僧雲廬山。仰雲。曾到五老峰麼。僧雲。不曾到。仰雲。闍黎不曾遊山。辨緇素看。是同是別。到這裡。須是機關盡意識忘。山河大地。草芥人畜。無些子滲漏。若不如此。古人謂之猶在勝妙境界。不見雲門道。直得山河大地。無纖毫過患。猶為轉物。不見一切色。始是半提。更須知有全提時節向上一竅。始解穩坐。若透得。依舊山是山水是水。各住自位。各當本體。如大拍盲人相似。趙州道。鷄鳴醜。愁見起來還漏逗。裙子褊衫箇也無。袈裟形相些些有。裩無襠袴無口。頭上青灰三五斗。本為修行利濟人。誰知翻成不唧𠺕。若得真實到這境界。何人眼不開。一任七顛八倒。一切處都是這境界。都是這時節。十方無壁落。四面亦無門。所以道。始隨芳草去。又逐落花回。雪竇不妨巧只去他左邊貼一句。右邊貼一句。一似一首詩相似。羸鶴翹寒木。狂猿嘯古臺。雪竇引到這裡。自覺漏逗。驀雲。長沙無限意。咄。如作夢卻醒相似。雪竇雖下一喝。未得勦絕。若是山僧即不然。長沙無限意。掘地更深埋。

Tell me, this case and Yangshan's asking the monk, "Where have you come from recently?" and the monk saying, "Mount Lu," and Yangshan saying, "Have you been to Five Elders Peak?" and the monk saying, "I have not been there," and Yangshan saying, "Venerable, you have not toured the mountains": distinguish black from white and see whether they are the same or different. Here one must have the mechanism exhausted and consciousness forgotten, with mountains, rivers, and the great earth, grass blades, people, and animals, not a bit leaking. If it is not so, the ancients called it still being in a realm of splendid wonder. Do you not recall Yunmen saying, "Even when mountains, rivers, and the great earth are without the slightest fault, it is still turning things; not seeing any form is only half raising it. One must further know the time of the full raising, the single aperture of the higher way, to be able to sit securely." If you pass through, as before mountains are mountains and water is water, each in its own place and each suited to its own substance, like a great clap on a blind man. Zhaozhou said, "The rooster crows at the chou hour; I am distressed to see myself get up and leak again. There is not a skirt or robe, and only a bit of the robe's form. The trousers have no crotch and the pants no mouth, with three or five measures of blue ash on my head. Originally I practiced to benefit people; who knew it would turn out so clumsy." If one truly reaches this realm, whose eyes are not open? Let it tumble in all directions; everywhere is this realm and this time. The ten directions have no walls and the four sides have no gate. So he says, "First I followed fragrant grass, then I chased fallen blossoms back." Xuedou is not without skill: he only pasted a line on its left and a line on its right, just like a poem. A gaunt crane perches on a cold tree; a mad ape howls on the old terrace. Xuedou, leading it up to here, feels he has leaked and suddenly says: Changsha's endless meaning. Bah! As if waking from a dream. Though Xuedou gave a shout, he did not manage to wipe it out. If it were me, it would not be so: Changsha's endless meaning, dig the ground deeper and bury it.

垂示雲。掣電之機徒勞佇思。當空霹靂。掩耳難諧。腦門上播紅旗。耳背後輪雙劍。若不是眼辨手親。爭能搆得。有般底。低頭佇思。意根下卜度。殊不知髑髏前見鬼無數。且道不落意根。不抱得失。忽有箇恁麼舉覺。作麼生祗對。試舉看。

Pointer: Against the device of the lightning flash, pondering is a wasted effort. A thunderclap in the empty sky is hard to harmonize with by covering one's ears. Planting a red flag on the brow and turning twin swords behind the ears: if the eye is not discerning and the hand not close, how can one grasp it? There are some who lower their heads and ponder, calculating at the root of the intellect, not knowing that they see countless ghosts in front of a skull. Tell me, not falling into the root of the intellect and not clinging to gain and loss, if suddenly someone raises such a case, how would you answer? Try citing it.

【三七】舉。盤山垂語云。三界無法(箭既離弦無返回勢。月明照見夜行人。中也。識法耆懼。好和聲便打)何處求心(莫瞞人好。不勞重舉。自點檢看。便打雲。是什麼)。

[Case 37] Cited: Panshan said in a pointer: "In the three realms there is no dharma (an arrow once off the bowstring has no way of returning; the bright moon shines on the night traveler; hit. One who knows the dharma is afraid. Strike the harmonious sound.) Where can one seek mind?" (It is best not to deceive people; no need to cite it again; check yourself. Strike and say, what is it?)

向北幽州盤山寶積和尚。乃馬祖下尊宿。後出普化一人。師臨遷化謂眾雲。還有人邈得吾真麼。眾皆寫真呈師。師皆叱之。普化出雲。某甲邈得。師雲。何不呈似老僧。普化便打筋斗而出。師雲。這漢向後如風狂接人去在一日示眾雲。三界無法。何處求心。四大本空。佛依何住。璿璣不動。寂止無痕。覿面相呈。更無餘事。雪竇拈兩句來頌。直是渾金璞玉。不見道。瘥病不假驢駝藥。山僧為什麼道。和聲便打。只為他擔枷過狀。古人道。聞稱聲外句。莫向意中求。且道他意作麼生。直得奔流度刃。電轉星飛。若擬議尋思。千佛出世。也摸索他不著。若是深入閫奧。徹骨徹髓。見得透底。盤山一場敗缺。若承言會宗左轉右轉底。盤山只得一橛。若是拕泥帶水。聲色堆裡轉。未夢見盤山在。五祖先師道。透過那邊方有自由分。不見三祖道。執之失度必入邪路。放之自然體無去住。若向這裡。道無佛無法。又打入鬼窟裡去。古人謂之解脫深坑。本是善因而招惡果。所以道。無為無事人。猶遭金鎖難。也須是窮到底始得。若向無言處言得。行不得處行得。謂之轉身處。三界無法何處求心。爾若作情解。只在他言下死卻。雪竇見處。七穿八穴。所以頌出。

Panshan Baoji of Youzhou in the north was a venerable under Mazu, and later produced Puhua. When the Master was about to die, he said to the assembly, "Is there anyone who can paint my true likeness?" All the monks painted portraits and presented them, and the Master scolded them all. Puhua came out and said, "I can paint it." The Master said, "Why not present it to this old monk?" Puhua then turned a somersault and went out. The Master said, "This fellow will go about receiving people like a madman." One day he addressed the assembly: "In the three realms there is no dharma; where can one seek mind? The four elements are originally empty; where does the Buddha abide? The celestial pivot does not move, stillness without a trace; present it face to face and there is nothing else." Xuedou took two lines and made a verse of them, truly raw gold and unpolished jade. Do you not say, "To cure an illness one does not need medicine carried by a donkey"? Why do I say, "strike at the harmonious sound"? Only because he carries the cangue and goes to the yamen. The ancients said, "Hearing words beyond the sound, do not seek them within intention." Tell me, what is his meaning? It rushes across blades like a flowing torrent, flashes like lightning and flies like a star; if you hesitate and ponder, even if a thousand buddhas appeared in the world they could not grope it out. If you go deep into the inner sanctum, through bone and marrow and seeing through to the bottom, Panshan has suffered a complete defeat. If you take the words and understand the sect, turning left and right, Panshan only has a stump. If you drag mud and water and turn amid sound and form, you have not dreamed of Panshan. The late Master of Wuzu said, "Only after passing beyond that side is there a share of freedom." Do you not recall the Third Ancestor said: "Grasping it loses measure and surely enters a wrong path; letting it go, its substance is naturally without going or staying." If you say here that there is no Buddha and no dharma, you again fall into the ghost cave. The ancients called it the deep pit of liberation, a good cause that invites a bad result. So it is said, "A person of non-action and no affairs is still caught in a golden lock." One must also go to the very bottom. If you can speak where there are no words and walk where there is no walking, it is called the place for turning around. In the three realms there is no dharma; where can one seek mind? If you take it with emotional understanding, you will die under his words. Xuedou's seeing is pierced seven ways and through eight holes, and so he gives the verse.

三界無法(言猶在耳)何處求心(不勞重舉。自點檢看。打雲。是什麼)白雲為蓋(頭上安頭。千重萬重)

In the three realms there is no dharma (The words are still in the ear.) Where can one seek mind? (No need to cite it again; check yourself. Strike and say, what is it?) White clouds are the canopy (A head set atop a head; thousands of layers, tens of thousands of layers.)

流泉作琴(聞麼。相隨來也。一聽一堪悲)

Flowing springs are the zither (Do you hear it? Following along. One listen, one cause for sadness.)

一曲兩曲無人會(不落宮商非幹角徵。借路經過。五音六律盡分明。自領出去。聽則聾)

One tune, two tunes, no one understands (Not falling into the notes and having nothing to do with the modes. Passing by on borrowed road. The five notes and six pitches are all distinct; lead it out yourself. If you listen, you are deaf.)

雨過夜塘秋水深(迅雷不及掩耳。直得拕泥帶水。在什麼處。便打)

After rain, in the night pond the autumn water is deep (Sudden thunder allows no time to cover the ears. Dragging mud and water; where is it? Strike.)

三界無法何處求心。雪竇頌得。一似華嚴境界。有者道。雪竇無中唱出。若是眼皮綻底。終不恁麼會。雪竇去他傍邊。貼兩句道。白雲為蓋。流泉作琴。蘇內翰見照覺。有頌雲。溪聲便是廣長舌。山色豈非清淨身。夜來八萬四千偈。他日如何舉似人。雪竇借流泉。作一片長舌頭。所以道。一曲兩曲無人會。不見九峰虔和尚道。還識得命麼。流泉是命。湛寂是身。千波競起是文殊家風。一亙晴空。是普賢境界。流泉作琴。一曲兩曲無人會。這般曲調。也須是知音始得。若非其人。徒勞側耳。古人道。聾人也唱胡家曲。好惡高低總不聞。雲門道。舉不顧即差互。擬思量。何劫悟。舉是體。顧是用。未舉已前。朕兆未分已前見得。坐斷要津。若朕兆才分見得。便有照用。若朕兆分後見得。落在意根。雪竇忒殺慈悲。更向爾道。卻似雨過夜塘秋水深。此一頌曾有人論量。美雪竇有翰林之才。雨過夜塘秋水深。也須是急著眼看。更若遲疑。即討不見。

In the three realms there is no dharma; where can one seek mind? Xuedou's verse is just like the realm of the Avatamsaka. Some say Xuedou sang it out of nothing; one whose eyelids are split would never understand it so. Xuedou came to his side and pasted on two lines: white clouds are the canopy; flowing springs are the zither. When Su Neihan met Zhaojue, he gave a verse: "The sound of the stream is the broad and long tongue; are the colors of the mountains not the pure body? Last night eighty-four thousand verses; how shall I tell them to others another day?" Xuedou borrows the flowing spring as one long broad tongue, and so he says, one tune, two tunes, no one understands. Do you not recall Jiufeng Qian saying, "Do you recognize life? The flowing spring is life; the clear stillness is the body; a thousand waves rising in competition is Manjusri's house style; the single expanse of clear sky is Samantabhadra's realm." Flowing springs are the zither: one tune, two tunes, no one understands. Such melodies require a person who knows the tune; if not the right person, tilting one's ear is wasted effort. The ancients said, "A deaf man also sings the barbarian tune, never hearing the good or bad, the high or low." Yunmen said, "If you raise it without looking back, you err; if you intend to ponder, in what kalpa will you awaken?" Raising is the substance, looking back is the function. Before raising, before the omens are divided, see it, and you sit cutting off the key ford. If you see it just as the omens are divided, there is illumination and function. If you see it after the omens are divided, you fall into the root of the intellect. Xuedou is far too compassionate and says to you further: it is like the autumn water being deep in the night pond after rain. This one verse was once discussed, praising Xuedou for having a scholar-academician's talent. After rain, in the night pond the autumn water is deep: one must look at it quickly; if you hesitate, you will not find it.

垂示雲。若論漸也。返常合道。閙市裡七縱八橫。若論頓也。不留朕跡。千聖亦摸索不著。儻或不立頓漸。又作麼生。快人一言快馬一鞭。正恁麼時。誰是作者。試舉看。

Introduction: If we speak of the gradual, it means returning to the ordinary and accord with the Way; even in a noisy marketplace one moves freely in every direction. If we speak of the sudden, it leaves no trace; a thousand sages grope for it in vain. But if neither sudden nor gradual is established, what then? A fine man needs but a word, a fine horse but a touch of the whip. At just such a moment, who is the master? Let us take it up and see.

【三八】舉。風穴在郢州衙內。上堂雲(倚公說禪。道什麼)。祖師心印。狀似鐵牛之機(千人萬人撼不動。誵訛節角在什麼處。三要印開。不犯鋒鋩)去即印住(正令當行。錯)住即印破(再犯不容。看取令行時。拶。便打)只如不去不住(看無頓置處。多少誵訛)印即是不印即是(天下人頭出頭沒有分。文彩已彰。但請掀倒禪床喝散大眾)時有盧陂長老出問。某甲有鐵牛之機(釣得一箇諳曉得。不妨奇特)請師不搭印(好箇話頭。爭奈誵訛)穴雲。慣釣鯨鯢澄巨浸。卻嗟蛙步輾泥沙(似鶻捉鳩。寶網漫空。神駒千里)陂佇思(可惜許。也有出身處。可惜放過)穴喝雲。長老何不進語(攙旗奪皷。炒閙來也)陂擬議(三回死了。兩重公案)穴打一拂子(好打。這箇令須是恁麼。人行始得)穴雲。還記得話頭麼。試舉看(何必。雪上加霜)陂擬開口(一死更不再活。這漢鈍置殺人。遭他毒手)穴又打一拂子。牧主雲。佛法與王法一般(灼然。卻被傍人覷破)穴雲。見箇什麼道理(也好與一拶。卻回鎗頭來也)牧主雲。當斷不斷返招其亂(似則似是則未是。須知傍人有眼。東家人死。西家人助哀)穴便下座(將錯就錯。見機而變。且得參學事畢)。

[Case 38] Setting out: Fengxue was in the Yingzhou prefectural office. He ascended the hall and said (He relies on the duke to speak Chan; what does he say?): "The mind-seal of the Patriarchs is shaped like the working of an iron ox (Thousands and tens of thousands cannot shake it; where are the confusions and the knotty points? The three essentials open the seal without touching the sharp edge). If it leaves, the seal is held fast (the proper command is carried out; wrong); if it stays, the seal is broken (a second offense is not allowed; look at the command being carried out. Press him. Just strike). But if it neither leaves nor stays (no place to set it down; how many confusions!), is it the seal or is it not the seal? (Among the people of the world there is no share for a head that emerges; the literary brilliance is already evident. Just overturn the Chan seat and shout the assembly away.)" Then Elder Lupo came forward and asked: "I have the working of an iron ox (He has hooked one who knows well; quite extraordinary). Please, Master, do not put the seal on me (a fine topic, but alas, full of confusion)." Fengxue said: "I am used to angling for whales to clear the vast ocean; I only lament that frogs walk and churn the mud and sand (Like a falcon seizing a dove. A jeweled net spreads across the sky; a divine steed runs a thousand li)." Lupo stood pondering (A pity. There is a way out, but a pity he let it pass). Fengxue shouted: "Elder, why do you not speak further? (He seizes the banner and snatches the drum; the uproar has come)" Lupo hesitated (He dies three times; two layers of a public case). Fengxue struck him once with the whisk (A good beating. This command must be so; one must walk it to get it). Fengxue said: "Do you remember the topic? Try raising it (Why bother? Frost on top of snow)." Lupo was about to open his mouth (He dies once and does not live again. This fellow is dull and puts people to death; he has met a poisonous hand). Fengxue struck him once more with the whisk. The prefect said: "The Buddha-Dharma and the king's law are the same (Indeed. But he has been seen through by a bystander)." Fengxue said: "What principle do you see? (It would be well to press him. He turns his spearhead back)" The prefect said: "When one should cut and does not, one invites disorder in return (It resembles it but is not yet right. Know that bystanders have eyes. When someone dies in the east neighbor's house, the west neighbor mourns with them)." Fengxue then stepped down from the seat (Making the most of the mistake, changing with the moment; and so the business of study is finished).

風穴乃臨濟下尊宿。臨濟當初在黃檗會下栽松次。檗雲。深山裡栽許多松作什麼。濟雲。一與山門作境致。二與後人作標榜。道了便钁地一下。檗雲。雖然如是。子已吃二十棒了也。濟又打地一下雲。噓噓。檗雲。吾宗到汝大興於世。溈山喆雲。臨濟恁麼。大似平地吃交。雖然如是。臨危不變。始稱真丈夫。檗雲。吾宗到汝大興於世。大似憐兒不覺醜。後來溈山問仰山。黃檗當時。只囑付臨濟一人。別更有在。仰山雲有。只是年代深遠。不欲舉似和尚。溈山。雲雖然如是。吾亦要知。但舉看。仰山雲。一人指南吳越令行。遇大風即止。此乃讖風穴也。穴初參雪峰五年。因請益。臨濟入堂。兩堂首座齊下一喝。僧問臨濟。還有賓主也無。濟雲。賓主歷然。穴雲。未審意旨如何。峰雲。吾昔與巖頭欽山。去見臨濟。在途中聞已遷化。若要會他賓主話。須是參他宗派下尊宿。穴後又見瑞巖常自喚主人公。自雲喏。復雲。惺惺著。他後莫受人瞞卻。穴雲。自拈自弄。有什麼難。後在襄州鹿門與廓侍者過夏。廓指他來參南院。穴雲。入門須辨主。端的請師分。一日遂見南院。舉前話雲。某甲特來親覲。南院雲。雪峰古佛。一日見鏡清。清問近離甚處。穴雲。自離東來。清雲。還過小江否。穴雲。大舸獨飄空。小江無可濟。清雲。鏡水圖山。鳥飛不渡。子莫盜聽遺言。穴雲。滄溟尚怯蒙輪勢。列漢飛帆渡五湖。清竪起拂子云。爭奈這箇何。穴雲。這箇是什麼。清雲。果然不識。穴雲。出沒卷舒。與師同用。清雲。杓卜聽虛聲。熟睡饒譫語。穴雲。澤廣藏山理能伏豹。清雲。赦罪放愆。速須出去。穴雲。出即失。乃便出至法堂上。自謂言。大丈夫。公案未了。豈可便休。卻回再入方丈。清坐次。便問。某適來輒呈騃見。冐瀆尊顏。伏蒙和尚慈悲。未賜罪責。清雲。適來從東來。豈不是翠嚴來。穴雲。雪竇親棲寶蓋東。

Fengxue was a venerable of Linji's line. When Linji was planting pine trees under Huangbo, Huangbo said: "Why plant so many pines in a deep mountain?" Linji said: "First, to make a setting for the monastery gate; second, to be a landmark for later people." Having said so, he struck the ground with a mattock once. Huangbo said: "Even so, you have already taken twenty blows." Linji struck the ground again and said: "Hu, hu." Huangbo said: "My school will flourish greatly in the world through you." Guishan Zhe said: "Linji was like this, much like falling in level ground. Even so, one who does not change in danger is called a true man. Huangbo said, 'My school will flourish greatly in the world through you,' which is very much like loving one's child without noticing its ugliness." Later Guishan asked Yangshan: "At that time Huangbo entrusted it to Linji alone; was there anyone else?" Yangshan said there was, but the years were far off and he did not wish to tell the Master. Guishan said: "Even so, I want to know; just tell me." Yangshan said: "One man points the way south and his command is carried out in Wu and Yue; but when he meets a great wind, it stops." This was a prophecy about Fengxue. Fengxue first studied under Xuefeng for five years. Once he asked about Linji entering the hall, when the head monks of both halls shouted at once; a monk asked Linji: "Are there guest and host here?" Linji said: "Guest and host are distinct." Fengxue said: "What is the meaning of that?" Xuefeng said: "In the past, Yantou, Qinshan and I went to see Linji. On the way we heard that he had already passed away. If you want to understand his words on guest and host, you must study under venerables of his line." Later Fengxue met Ruiyan, who always called to himself, 'Master!' and answered himself, 'Yes!' and then said: 'Be wide awake! Do not be deceived by others in the future.' Fengxue said: "Calling and playing with oneself, what difficulty is there?" Later at Lumen in Xiangzhou he spent the summer retreat with the attendant Kuo, who directed him to go and study with Nanyuan. Fengxue said: "On entering the gate, one must distinguish the host; I beg the Master to decide." One day he went to see Nanyuan and brought up the earlier matter, saying: "I have come specially to pay my respects." Nanyuan said: "Old Buddha Xuefeng." One day Fengxue saw Jingqing. Qing asked: "Where have you come from recently?" Fengxue said: "I came from the east." Qing said: "Did you cross the small river?" Fengxue said: "A great boat drifts alone through the air; the small river has nothing to ferry." Qing said: "Mirror lake and picture mountain, where birds fly and cannot cross. Do not eavesdrop on bequeathed words." Fengxue said: "Even the vast sea fears the power of the wheel; the Milky Way carries sails across the five lakes." Qing raised the whisk and said: "What about this?" Fengxue said: "What is this?" Qing said: "Indeed you do not recognize it." Fengxue said: "Appearing and vanishing, rolling up and unrolling, I use it with you, Master." Qing said: "You heed empty sounds from the ladle divination and talk in your sleep." Fengxue said: "Where the marsh is wide it hides the mountain; this principle can subdue a leopard." Qing said: "Pardon my offense and let go the fault; go out quickly." Fengxue said: "If I go out I lose." Then he went out as far as the Dharma hall, and said to himself: "A great man; the case is not finished, how can I stop?" He went back and entered the abbot's room again. Qing was seated. He said: "A moment ago I rashly presented my foolish view and offended your honored face; I am grateful that the Master in his compassion did not blame me." Qing said: "You came from the east just now; did you not come from Cuiyan?" Fengxue said: "Xuedou personally lived east of the Precious Canopy."

清雲。不逐亡羊狂解息。卻來這裡念詩篇。穴雲。路逢劍客須呈劍。不是詩人莫獻詩。清雲。詩速秘卻。略借劍峰穴雲。梟首甑人攜劍去。清雲。不獨觸風化。亦自顯顢頇。穴雲。若不觸風化。焉明古佛心。清雲。何名古佛心。穴又云再許允容。師今何有清雲。東來衲子菽麥不分。穴雲。只聞不以而以。何得抑以而以。清雲。巨浪湧千尋。澄波不離水。穴雲。一句截流萬機寢削。穴便禮拜。清以拂子點三點雲。俊哉。且坐吃茶。風穴初到南院。入門不禮拜。院雲。入門須辨主。穴雲。端的請師分。院左手拍膝一下。穴便喝。院右手拍膝一下。穴亦喝。院舉左手雲。這箇即從闍黎。又舉右手雲。這箇又作麼生。穴雲。瞎院遂拈拄杖。穴雲。作什麼。某甲奪卻拄杖。打著和尚。莫言不道。院便擲下拄杖雲。今日被這黃面浙子。鈍置一上。穴雲。和尚大似持缽不得。詐道不飢。院雲。闍黎莫曾到此間麼。穴雲。是何言歟。院雲。好好借問。穴雲。也不得放過。院雲。且坐吃茶。爾看俊流自是機鋒峭峻。南院亦未辨得他。至次日南院只作平常問雲。今夏在什麼處。穴雲。鹿門與廓侍者同過夏。院雲。元來親見作家來。又云他向爾道什麼。穴雲。始終只教某甲一向作主。院便打推出方丈雲。這般納敗缺底漢。有什麼用處。穴自此服膺。在南院會下作園頭。一日院到園裡問雲。南方一棒作麼生商量。穴雲。作奇特商量。穴雲。和尚此間作麼生商量。院拈棒起雲。棒下無生忍。臨機不讓師。穴於是豁然大悟。是時五代離亂。郢州牧主請師度夏是。時臨濟一宗大盛。他凡是問答垂示。不妨語句尖新。攢花簇錦。字字皆有下落。一日牧主。請師上堂。示眾雲。祖師心印。狀似鐵牛之機。去即印住。住即印破。只如不去不住。印即是不印即是。何故。不似石人木馬之機。直下似鐵牛之機。無爾撼動處。爾才去即印住。

(Yuanwu continues:) Qing said: "Not chasing the lost sheep and madly learning to rest, you come here to chant verses." Fengxue said: "When one meets a swordsman on the road, one must present a sword; unless he is a poet, do not offer him poems." Qing said: "Put your poem away quickly, and lend me the sword's edge." Fengxue said: "A head cut off and hung upside down; I carry the sword away." Qing said: "You not only offend the custom of the school, you also show your own blundering." Fengxue said: "If I did not offend the custom, how could I make clear the mind of the old Buddhas?" Qing said: "What is called the mind of the old Buddhas?" Fengxue again asked for permission to continue, saying: "What do I have now, Master?" Qing said: "You monks who come from the east cannot tell beans from wheat." Fengxue said: "I only hear of not using and yet using; how can one suppress the using and yet use?" Qing said: "Great waves surge a thousand fathoms high, but the clear waves never leave the water." Fengxue said: "One sentence cuts off the stream and the ten thousand springs of action cease." Fengxue then bowed. Qing pointed three times with the whisk and said: "Excellent! Sit and have tea." When Fengxue first came to Nanyuan, he entered the gate without bowing. Nanyuan said: "On entering the gate one must distinguish the host." Fengxue said: "I beg the Master to decide." Nanyuan slapped his left knee once with his left hand. Fengxue shouted. Nanyuan slapped his right knee with his right hand. Fengxue also shouted. Nanyuan raised his left hand and said: "This is as you say." Then he raised his right hand and said: "What about this?" Fengxue said: "Blind." Nanyuan then took up his staff. Fengxue said: "What are you doing? I will seize the staff and strike you, Master; do not say I did not warn you." Nanyuan threw down his staff and said: "Today I have been shown up by this yellow-faced fellow from Zhejiang." Fengxue said: "Master, you are like one who cannot hold the bowl and pretends he is not hungry." Nanyuan said: "Have you been here before?" Fengxue said: "What do you mean?" Nanyuan said: "A good, courteous question." Fengxue said: "I cannot let this pass either." Nanyuan said: "Sit and have tea." See how this fine fellow's keenness was naturally sharp; even Nanyuan could not yet tell him apart. The next day Nanyuan asked an ordinary question: "Where did you spend the summer?" Fengxue said: "At Lumen, with the attendant Kuo." Nanyuan said: "So you have met a master in person. And what did he say to you?" Fengxue said: "From beginning to end he only taught me always to be the host." Nanyuan struck him and pushed him out of the abbot's room, saying: "A fellow who admits defeat like this, what use is he?" From then on Fengxue submitted wholeheartedly. Under Nanyuan he served as gardener. One day Nanyuan came to the garden and asked: "How do they discuss the blow from the south?" Fengxue said: "They discuss it in a remarkable way." Fengxue said: "And how do you discuss it here, Master?" Nanyuan raised his stick and said: "Under the stick there is the patience of no-birth; facing the occasion, do not yield even to the teacher." Fengxue was suddenly greatly enlightened. At that time, in the disorder of the Five Dynasties, the prefect of Yingzhou invited the Master to spend the summer there. At that time the Linji school was greatly flourishing. All his questions, answers and introductions were quite fresh in phrasing, like piled flowers and brocade, each word with a place to land. One day the prefect asked the Master to ascend the hall. He instructed the assembly: "The mind-seal of the Patriarchs is shaped like the working of an iron ox. If it leaves, the seal is held fast; if it stays, the seal is broken. But if it neither leaves nor stays, is it the seal or not the seal? Why? It is not like the working of a stone man or a wooden horse; it is directly like the working of an iron ox, which you cannot shake. The moment you leave, the seal is held fast.

爾才住即印破。教爾百雜碎。只如不去不住。印即是不印即是。看他恁麼垂示可謂鉤頭有餌。是時座下有盧陂長老。亦是臨濟下尊宿。敢出頭來與他對機。便轉他話頭。致箇問端。不妨奇特。道某甲有鐵牛之機。請師不搭印。爭奈風穴是作家。便答他道。慣釣鯨鯢澄巨浸。卻嗟蛙步輾泥沙。也是言中有響。雲門雲。垂鉤四海只釣獰龍。格外玄機為尋知已。巨浸乃十二頭水牯牛。為鉤餌。卻只釣得一蛙出來。此語且無玄妙。亦無道理計較。古人道。若向事上覻則易。若向意根下卜度則沒交涉。盧陂佇思。見之不取千載難逢。可惜許。所以道。直饒講得千經論。一可臨機下口難。其實盧陂要討好語對他。不欲行令。被風穴一向用攙旗奪皷底機鋒。一向逼將去。只得沒奈何。俗諺雲。陣敗不禁苕菷掃。當初更要討鎗法敵他。等爾討得來。即頭落地。牧主亦久參風穴。解道佛法與王法一般。穴雲。爾見箇什麼。牧主雲。當斷不斷返招其亂。風穴渾是一團精神。如水上葫蘆子相似。捺著便轉。按著便動。解隨機說法。若不隨機翻成妄語。穴便下座。只如臨濟有四賓主話。夫參學之人。大須子細。如賓主相見。有語論賓主往來。或應物見形。全體作用。或把機權喜怒。或現半身。或乘獅子。或乘象王。如有真正學人便喝。先拈出一箇膠盆子。善知識不辨是境。便上他境上。作模作樣。便學人又喝。前人不肯放下。此是膏肓之病。不堪醫治。喚作賓看主。或是善知識。不拈出物。隨學人問處便奪。學人被奪。抵死不放。此是主看賓。或有學人。應一箇清淨境。出善知識前。知識辨得是境。把他拋向坑裡。學人言。大好善知識。知識即雲。咄哉不識好惡。學人禮拜。此喚作主看主。或有學人。披枷帶鎖。出善知識前。知識更與他安一重枷鎖。學人歡喜。彼此不辨。呼為賓看賓。大德山僧所舉。皆是辨魔揀異。知其邪正。

(Yuanwu continues:) The moment you stay, the seal is broken, and it makes you shatter into a hundred pieces. But if it neither leaves nor stays, is it the seal or not the seal? Look at an introduction like this: it can be said there is bait on the hook. At that time in the assembly there was Elder Lupo, who was also a venerable of Linji's line. He dared to come forward and meet him in an exchange, turning his topic around and raising a question, which was quite extraordinary. He said: "I have the working of an iron ox; please, Master, do not put the seal on me." But Fengxue was a master, and answered: "I am used to angling for whales to clear the vast ocean; I only lament that frogs walk and churn the mud and sand." This also has a resonance in the words. Yunmen said: "Casting the hook in the four seas, one angles only for fierce dragons; the mysterious workings beyond the norm are for seeking a true friend." The vast ocean is twelve water buffaloes used as bait for the hook, yet only one frog was hooked. These words have nothing mysterious in them, nor any principle to calculate. The ancients said: "If you look at it in terms of affairs, it is easy; if you weigh it at the root of ideas, it has no connection." Lupo stood pondering. To see it and not take it is a chance in a thousand years missed; a pity. So it is said: "Even if you can explain a thousand sutras and treatises, one phrase is hard to utter when facing the occasion." (Note: the source text reads a variant character here, a mistaken form of 'phrase'.) In fact Lupo wanted to find a fine phrase to answer him and did not wish to issue the command. Fengxue pressed him all the way with a seize-the-banner, snatch-the-drum acuity, and he had no choice. The common proverb says: "A defeated army cannot withstand a broom's sweep." Even if at the start he had looked for spear technique to match him, by the time he found it his head would have fallen. The prefect, who had also studied long with Fengxue, could say that the Buddha-Dharma and the king's law are the same. Fengxue said: "What do you see?" The prefect said: "When one should cut and does not, one invites disorder in return." Fengxue was a ball of spirit, like a gourd on the water: push it and it turns, press it and it moves. He could teach according to the occasion; if he did not suit the occasion, it would become false speech. Fengxue then stepped down from the seat. Linji had the teaching of the four guest-host relations. Those who study must be very careful. In the meeting of guest and host, there are words that discuss the coming and going of guest and host; or, responding to things, one shows form and the whole substance functions; or one holds the power of the moment, with joy or anger; or one reveals half a body; or one rides a lion, or an elephant king. If a true student comes and shouts, the teacher first brings out a glue basin; if the teacher does not discern that it is a mere scene and goes along in the scene, imitating and posing, and the student shouts again, and the teacher will not let go, this is an incurable disease, called guest looking at host. Or, if the teacher brings out nothing and seizes whatever the student asks, and the student, being seized, will not let go to the death, this is host looking at guest. Or a student presents a pure realm before the teacher, and the teacher discerns that it is a mere scene and throws him into a pit; the student says: "Excellent teacher!" and the teacher says: "Bah, you do not know good from bad!" and the student bows; this is called host looking at host. Or a student, in cangue and chains, comes before the teacher, and the teacher puts another cangue and chains on him, and the student rejoices; neither distinguishes, and this is called guest looking at guest. Worthy ones, what I raise is all for discerning demons and sorting out the strange, to know the crooked from the true.

不見僧問慈明。一喝分賓主。照用一時行時如何。慈明便喝。又雲居弘覺禪師示眾雲。譬如獅子捉象亦全其力。捉兔亦全其力。時有僧問。未審全什麼力。雲居雲。不欺之力。看他雪竇頌出梟(堅堯切通作梟斷首倒縣)。

(Yuanwu continues:) Did you not see a monk ask Ciming: "When one shout divides guest and host, and illumination and function operate at once, how is that?" Ciming then shouted. Also Chan Master Hongjue of Yunju instructed the assembly: "Like a lion seizing an elephant, it uses its whole strength; seizing a rabbit, it also uses its whole strength." A monk then asked: "What strength is the whole strength?" Yunju said: "The strength of not deceiving." See how Xuedou's verse comes out. Xiao (the word means to cut off a head and hang it upside down).

擒得盧陂跨鐵牛(千人萬人中。也要呈巧藝。敗軍之將不再斬)三玄戈甲未輕酬(當局者迷。受災如受福。受降如受敵)

Having captured Lupo, he rides the iron ox (Among thousands and tens of thousands, he too must show his skill; a defeated general is not beheaded twice). The armor and spears of the three mysteries are not lightly repaid (The player is bewildered. To receive disaster is like receiving blessing; to receive surrender is like facing an enemy).

楚王城畔朝宗水(說什麼朝宗水。浩浩充塞天地。任是四海也須倒流)

By the walls of the Chu king's city, the waters flow to court (What about waters flowing to court? Vast, they fill heaven and earth; even the four seas must flow backward).

喝下曾令卻倒流(不是這一喝截卻爾舌頭。咄。驚走陝府鐵牛。嚇殺嘉州大象)

Under a shout he made them flow backward (If this one shout had not cut off your tongue... Bah! It startles the iron ox of Shanfu and frightens the great elephant of Jiazhou to death).

雪竇知風穴有這般宗風。便頌道。擒得盧陂跨鐵牛。三玄戈甲未輕酬。臨濟下有三玄三要。凡一句中須具三玄。一玄中須具三要。僧問臨濟。如何是第一句。濟雲。三要印開朱點窄。未容擬議主賓分。如何是第二句。濟雲。妙辨豈容無著問。漚和不負截流機。如何是第三句。濟雲。但看棚頭弄傀儡。抽牽全藉裡頭人。風穴一句中便具三玄戈甲。七事隨身。不輕酬他。若不如此。爭奈盧陂何。後面雪竇要出臨濟下機鋒。莫道是盧陂假饒楚王城畔。洪波浩渺白浪滔天。盡去朝宗。只消一喝。也須教倒流。

Xuedou knew that Fengxue had such a school style, so he composed this verse: "Having captured Lupo, he rides the iron ox; the armor and spears of the three mysteries are not lightly repaid." In the Linji school there are the three mysteries and three essentials. In every sentence, the three mysteries must be complete, and in each mystery the three essentials must be complete. A monk asked Linji: "What is the first phrase?" Linji said: "The three essentials open the seal, the vermilion mark is narrow; before there is room for hesitation, guest and host are divided." What is the second phrase? Linji said: "Wondrous discernment does not tolerate a question without attachment; skillful skill does not fail the power to cut the stream." What is the third phrase? Linji said: "Just watch the puppets on the stage; the pulling and drawing depend entirely on the one inside." In one phrase Fengxue had the armor and spears of the three mysteries complete, with seven items on his person, and did not lightly repay him. If it were not so, what could he have done about Lupo? Further on Xuedou wished to bring out the sharpness of the Linji line. Not to speak of Lupo; even if beside the walls of the Chu king's city the vast waves are boundless and the white billows swell to heaven, all going to pay court, a single shout would still make them flow backward.

垂示雲。途中受用底。似虎靠山。世諦流佈底。如猿在檻。欲知佛性義。當觀時節因緣。欲煅百鍊精金。須是作家爐韛。且道大用現前底。將什麼試驗。

Introduction: One who makes use of it on the road is like a tiger leaning on the mountain. One who spreads worldly truth is like a monkey in a cage. If you wish to know the meaning of Buddha-nature, you must observe the occasion and causes and conditions. If you wish to forge gold refined a hundred times, you need a master's furnace and bellows. Now tell me, when great function appears, what will it be tested with?

【三九】舉。僧問雲門。如何是清淨法身(𡏖圾堆頭見丈六金身。斑斑駁駁是什麼)門雲。花藥欄(問處不真。答來鹵莽。𡎺著磕著。曲不藏直)僧雲。便恁麼去時如何(渾崙吞箇棗。放憨作麼)門雲。金毛獅子(也褒也貶。兩採一賽。將錯就錯。是什麼心行)。

[Case 39] Setting out: A monk asked Yunmen: "What is the pure Dharma body? (On the rubbish heap he sees a sixteen-foot golden body. What is all this mottled stuff?)" Yunmen said: "The flower-and-herb fence (The question is not genuine; the answer is rough; knocking and bumping, the crooked does not hide the straight)." The monk said: "If so, then what?" (He swallows a date whole; what is he feigning stupidity for?) Yunmen said: "A golden-haired lion (He praises and he blames; two throws for one cast; making the most of the mistake; what kind of mind-conduct is this?)."

諸人還知這僧問處與雲門答處麼。若知得。兩口同無一舌。若不知。未免顢頇。僧問玄沙。如何是清淨法身。沙雲。膿滴滴地。具金剛眼。試請辨看。雲門不同別人。有時把定壁立萬仞。無爾湊泊處。有時與爾開一線道。同死同生。雲門三寸甚密。有者道。是信彩答去。若恁麼會。且道雲門落在什麼處。這箇是屋裡事。莫向外卜度。所以百丈道。森羅萬象。一切語言。皆轉歸自己。令轉轆轆地。向活潑潑處便道。若擬議尋思。便落第二句了也。永嘉道。法身覺了無一物。本源自性天真佛。雲門驗這僧。其僧亦是他屋裡人。自是久參。知他屋裡事。進雲。便恁麼去時如何。門雲。金毛獅子。且道是肯他。是不肯他。是褒他是貶他。巖頭道。若論戰也。箇箇立在轉處。又道他參活句。不參死句。活句下薦得。永劫不忘。死句下薦得。自救不了。又僧問雲門。佛法如水中月是否。門雲。清波無透路。進雲。和尚從何而得。門雲。再問復何來。僧雲。正恁麼去時如何。門雲。重疊關山路。須知此事。不在言句上。如擊石火似閃電光。構得構不得。未免喪身失命。雪竇是其中人。便當頭頌出。

Do you all know the monk's question and Yunmen's answer? If you know them, two mouths have no tongue. If you do not, you cannot avoid being muddled. A monk asked Xuansha: "What is the pure Dharma body?" Xuansha said: "Dripping with pus." He has the diamond eye; please try to discern it. Yunmen was not like others: sometimes he held fast like a wall ten thousand fathoms high, giving you no place to get a foothold; sometimes he opened a thread of a path for you, sharing death and life. Yunmen's three inches of tongue were very subtle. Some say he answered casually. If you understand it like that, then where does Yunmen fall? This is a matter within the house; do not weigh it outside. So Baizhang said: "The myriad phenomena and all speech turn and return to oneself, making it roll and turn; speak from where it is lively." If one hesitates and ponders, one falls into the second phrase. Yongjia said: "The Dharma body awakened has not a single thing; the original nature is the Buddha of heaven's truth." Yunmen tested this monk, and the monk too was one of his own house, and, having studied long, knew the affairs of that house. He went on: "If so, then what?" Yunmen said: "A golden-haired lion." Now tell me, did he approve him or not approve him? Did he praise him or blame him? Yantou said: "If we speak of battle, each stands at a turning point." He also said: "Study the live phrase, not the dead phrase. One who awakens under the live phrase never forgets it through endless kalpas; one who awakens under the dead phrase cannot even save himself." Another monk asked Yunmen: "Is the Buddha-Dharma like the moon in the water?" Yunmen said: "Clear waves have no road through." He went on: "Where did you get that, Master?" Yunmen said: "Ask again, and where would it come from?" The monk said: "At just such a time, what then?" Yunmen said: "Layers of mountain passes." Know that this matter is not in words and phrases; it is like a spark from a flint or a flash of lightning. Whether you grasp it or not, you cannot avoid losing body and life. Xuedou was one of that company, and brought out his verse straight away.

花藥欄(言猶在耳)莫顢頇(如麻似粟。也有些子自領出去)星在秤兮不在盤(太葛藤。各自向衣單下返觀。不免說道理)

The flower-and-herb fence (The words are still in the ear). Do not be muddled (As many as hemp and millet; some pick them up and go out by themselves). The star is on the steelyard, not on the pan (Too entangled; each should look back under his own robes; in the end he talks principle).

便恁麼(渾崙吞箇棗)太無端(自領出去。灼然。莫錯怪他雲門好)

If so, then what? (Swallowing a date whole). Quite without reason (picking it up and going out by himself; indeed; do not wrongly blame Yunmen's goodness).

金毛獅子大家看(放出一箇半箇也是箇狗子。雲門也是普州人送賊)

The golden-haired lion, let everyone see (Let out one or half a one, he is still a dog; Yunmen too is the man from Puzhou who sees off the thief).

雪竇相席打令。動絃別曲。一句一句判將去。此一頌。不異拈古之格。花藥欄。便道莫顢頇。人皆道雲門信彩答將去。總作情解會他底。所以雪竇下本分莫料。便道莫顢頇。蓋雲門意。不在花藥欄處。所以雪竇道。星在秤兮不在盤。這一句忒殺漏逗。水中元無月。月在青天。如星在秤不在於槃。且道那箇是秤。若辨明得出。不辜負雪竇。古人到這裡。也不妨慈悲。分明向爾道。不在這裡。在那邊去。且道那邊是什麼處。此頌頭邊一句了。後面頌這僧道便恁麼去時如何。雪竇道。這僧也太無端。且道是明頭合暗頭合。會來恁麼道。不會來恁麼道。金毛獅子大家看。還見金毛獅子麼。瞎。

Xuedou takes the seat and strikes the command, plucking the string and changing the tune, judging phrase by phrase. This verse is no different from the form of 'taking up old cases'. 'The flower-and-herb fence': then he says 'Do not be muddled.' Everyone says that Yunmen answered casually, and takes it all with emotional understanding. So Xuedou, in line with the original duty, says: 'Do not be muddled.' For Yunmen's meaning is not in the flower-and-herb fence. So Xuedou says: 'The star is on the steelyard, not on the pan.' This phrase leaks too much. In the water there is originally no moon; the moon is in the blue sky, like the star on the steelyard and not on the pan. Now tell me, which is the steelyard? If you can tell it clearly, you will not fail Xuedou. When the ancients reached this point they could be compassionate: they plainly told you it is not here, it is over there. Now tell me, what place is 'over there'? This verse is finished on the first side. Afterwards he composes a verse on the monk saying 'If so, then what?' Xuedou says: this monk too is quite without reason. Now tell me, does the bright side join the dark side? If you understand, he says it this way; if you do not understand, he also says it this way. 'The golden-haired lion, let everyone see': do you see the golden-haired lion? Blind.

垂示雲。休去歇去。鐵樹開花。有麼有麼黠兒落。節。直饒七縱八橫。不免穿他鼻孔。且道誵訛在什麼處。試舉看。

Introduction: Stop, rest. The iron tree blossoms. Is there anyone? Is there anyone? The crafty one loses his footing. Even if you move freely in all directions, you still cannot avoid having your nostrils pierced. Now tell me, where is the confusion? Let us take it up and see.

【四〇】舉。陸亙大夫。與南泉語話次。陸雲。肇法師道。天地與我同根。萬物與我一體。也甚奇怪(鬼窟裡作活計。畫餅不可充飢。也是草裡商量)南泉指庭前花(道恁麼。咄。經有經師論有論師。不幹山僧事。咄。大丈夫當時下得一轉語。不唯截斷南泉。亦乃與天下衲僧出氣)召大夫雲。時人見此一株花。如夢相似(鴛鴦綉了從君看。莫把金針度與人。莫寐語。引得黃鶯下柳條)。

[Case 40] Setting out: The grand master Lu Geng was talking with Nanquan. Lu said: "Dharma Master Zhao said, 'Heaven and earth have the same root as I, and the myriad things are one body with me.' That is also quite strange (Making a living in a ghost cave. A painted cake cannot fill the stomach. It is also discussion in the weeds)." Nanquan pointed to the flowers in the courtyard (Saying this? Bah! Sutras have their sutra masters and treatises their treatise masters; it is none of this mountain monk's business. Bah! If a great man had spoken a turning word then, he would not only have cut off Nanquan but also brought relief to the monks of all the land) and called to the grand master: "People of this time see this one flower as if in a dream (The embroidered mandarin ducks are finished, so let you see them, but do not hand over the golden needle to others. No talking in your sleep; it draws the yellow oriole down from the willow branch)."

陸亙大夫久參南泉。尋常留心於理性中。游泳肇論。一日坐次。遂拈此兩句。以為奇特。問雲。肇法師道。天地與我同根。萬物與我一體。也甚奇怪。肇法師。乃晉時高僧。與生融叡。同在羅什門下。謂之四哲。幼年好讀莊老。後因寫古維摩經。有悟處。方知莊老猶未盡善。故綜諸經。乃造四論。莊老意謂。天地形之大也。我形亦爾也。同生於虛無之中。莊生大意。只論齊物。肇公大意論性皆歸自己。不見他論中道。夫至人空洞無象。而萬物無非我造。會萬物為自己者。其唯聖人乎。雖有神有人有賢有聖。各別而皆同一性一體。古人道。盡乾坤大地。只是一箇自己。寒則普天普地寒。熱則普天普地熱。有則普天普地有。無則普天普地無。是則普天普地是。非則普天普地非。法眼雲。渠渠渠。我我我。南北東西皆可可。不可可。但唯我無不可。所以道。天上天下唯我獨尊。石頭因看肇論。至此會萬物為自己處。豁然大悟。後作一本參同契。亦不出此意。看他恁麼問。且道。同什麼根。同那箇體。到這裡。也不妨奇特。豈同他常人。不知天之高地之厚。豈有恁麼事。陸亙大夫恁麼問。奇則甚奇。只是不出教意。若道教意是極則。世尊何故更拈花。祖師更西來作麼。南泉答處。用衲僧巴鼻。與他拈出痛處。破他窠窟。遂指庭前花。召大夫雲。時人見此一株花。如夢相似。如引人向萬丈懸崖上打一推。令他命斷。爾若平地上推倒彌勒佛下生。也只不解命斷。亦如人在夢。欲覺不覺被人喚醒相似。南泉若是眼目不正。必定被他搽糊將去。看他恁麼說話。也不妨難會。若是眼目定動。活底聞得。如醍醐上味。若是死底聞得翻成毒藥。古人道。若於事上見。墮在常情。若向意根下卜度。卒摸索不著。巖頭道。此是向上人活計。只露目前些子。如同電拂。南泉大意如此。有擒虎兕定龍蛇底手腳。到這裡也須是自會始得。

The grand master Lu Geng had studied long under Nanquan, and customarily kept his mind on principle and nature, immersing himself in the Treatises of Zhao. One day, while sitting, he took up these two lines, thought them extraordinary, and asked: "Dharma Master Zhao said, 'Heaven and earth have the same root as I, and the myriad things are one body with me.' That is also quite strange." Dharma Master Zhao was an eminent monk of the Jin period, who with Sheng, Rong and Rui studied under Kumarajiva and was called one of the Four Sages. In youth he loved to read Zhuangzi and Laozi, but later, copying the old Vimalakirti Sutra, he had an awakening and knew that Zhuangzi and Laozi were not yet perfect. So he drew on the sutras and composed four treatises. The meaning of Zhuangzi and Laozi is that heaven and earth are great in form, and my form is likewise so, all born together in emptiness and non-being. Zhuangzi's main point only discusses the equality of things; Master Zhao's main point is that nature all returns to oneself. Do you not see that he says in his treatise that the perfect person is hollow and without image, yet the myriad things are none other than what I create? Who but a sage can unite the myriad things as himself? Though there are spirits, humans, worthies and sages, each distinct, they all share one nature and one body. The ancients said: "The whole great earth is just one self. When it is cold, the whole sky and earth are cold; when hot, the whole sky and earth are hot; when it exists, the whole sky and earth exist; when it does not, the whole sky and earth do not; when it is right, the whole sky and earth are right; when it is wrong, the whole sky and earth are wrong." Fayan said: "He, he, he; I, I, I; north, south, east and west, all are acceptable; what is not acceptable is acceptable; only I find nothing unacceptable." So it is said: "Above heaven and below heaven, I alone am the honored one." Shitou, reading the Treatises of Zhao, reached the passage where the myriad things are united as oneself, and was suddenly greatly enlightened. Later he wrote the Cantongqi, which also does not go beyond this meaning. Look at him asking this way. Tell me, the same root as what? The same body as which? At this point it is quite extraordinary. How could he be like ordinary people who do not know the height of heaven and the thickness of earth? How could there be such a thing? Grand master Lu Geng asked this way: it is strange indeed, but it does not go beyond the meaning of the teachings. If you say the meaning of the teachings is the ultimate, why did the World-Honored One further hold up a flower, and why did the Patriarch further come from the west? In Nanquan's answer he used the nose-ring of a monk, brought out the sore spot and broke up his nest. So he pointed to the flowers in the courtyard and called to the grand master: "People of this time see this one flower as if in a dream." It is like leading a person to a cliff ten thousand fathoms high and giving him a push to cut off his life. If you pushed over a Maitreya coming down to be born on level ground, he would still not understand cutting off life. It is also like a person in a dream who wants to wake but cannot, and is called awake by another. If Nanquan's eye had not been correct, he would certainly have been smeared over by him. See him speak like this; it is quite hard to grasp. If the eye is steady and moving, one who is alive hears it like the supreme flavor of ghee; one who is dead hears it and it turns to poison. The ancients said: "If you see it in terms of affairs, you fall into ordinary feeling; if you weigh it at the root of ideas, you grope in the end without finding it." Yantou said: "This is the livelihood of one who has gone beyond; it shows only a little before your eyes, like a flash of lightning." Nanquan's main point is like this. He has the hands and feet to seize tigers and rhinos and settle dragons and snakes; at this point you must understand it yourself to get it.

不見道。向上一路千聖不傳。學者勞形如猿捉影。看他雪竇頌出。

(Yuanwu continues:) Did you not hear it said: "The one road beyond is not transmitted by a thousand sages; students toil their bodies like monkeys grasping at shadows." See how Xuedou's verse comes out.

聞見覺知非一一(森羅萬象無有一法。七花八裂。眼耳鼻舌身意。一時是箇無孔鐵鎚)

Hearing, seeing, sensing and knowing are not each separate (The myriad phenomena have not a single dharma; seven flowers and eight splits. Eye, ear, nose, tongue, body and mind are all at once a holeless iron hammer).

山河不在鏡中觀(我這裡無這箇消息。長者自長短者自短。青是青黃是黃。爾向什麼處觀)

Mountains and rivers are not to be seen in a mirror (I have no such news here. The long is long of itself and the short is short of itself; blue is blue and yellow is yellow; where do you look? )

霜天月落夜將半(引爾入草了也。遍界不曾藏。切忌向鬼窟裡坐)

On a frosty sky the moon sets, and the night is nearly half over (He leads you into the weeds. The whole world never hid it. Take great care not to sit in a ghost cave).

誰共澄潭照影寒(有麼有麼。若不同床睡。焉知被底穿。愁人莫向愁人說。說向愁人愁殺人)

Who shares with me the cold reflection in the clear pool? (Is there anyone? Is there anyone? If you do not sleep in the same bed, how do you know the quilt has holes? Do not tell a sorrowful person your sorrow; tell it to a sorrowful person and the sorrow kills him).

南泉小睡語。雪竇大睡語。雖然作夢卻作得箇好夢。前頭說一體。這裡說不同。聞見覺知非一一。山河不在鏡中觀。若道在鏡中觀。然後方曉了。則不離鏡處。山河大地。草木叢林。莫將鏡鑑。若將鏡鑑。便為兩段。但只可山是山水是水。法法住法位。世間相常住。山河不在鏡中觀。且道向什麼處觀。還會麼。到這裡。向霜天月落夜將半。這邊與爾打併了也。那邊爾自相度。還知雪竇以本分事為人麼。誰共澄潭照影寒。為復自照。為復共人照。須是絕機絕解。方到這境界。即今也不要澄潭。也不待霜天月落。即今作麼生。

Nanquan's words were a light sleep-talk; Xuedou's words are a deep sleep-talk. Though it is dreaming, it is a good dream. Before, he said one body; here he says not the same. 'Hearing, seeing, sensing and knowing are not each separate. Mountains and rivers are not to be seen in a mirror.' If you say they are seen in a mirror and only then understand, then you do not leave the mirror: mountains and rivers, the great earth, plants, trees and forests; do not take them as mirror reflections. If you take them as mirror reflections, they become two pieces. It is only that the mountain is the mountain and the water is the water, every dharma abides in its dharma-position, and the worldly appearance is constant. Mountains and rivers are not to be seen in a mirror: then where are they seen? Do you understand? At this point, 'On a frosty sky the moon sets, and the night is nearly half over': on this side he has put it together for you, and on the other side you measure it yourself. Do you know that Xuedou helps people with the original business? 'Who shares with me the cold reflection in the clear pool?' Does it reflect itself, or reflect with another? One must cut off mechanism and cut off understanding to reach this realm. Right now there is no need for a clear pool, nor to wait for a frosty sky and a setting moon. What about right now?