Foguo Yuanwu's Blue Cliff Record, Fascicle Four (End)

堪悲獨眼龍(只具一雙眼。只得一橛)

How sad, the one-eyed dragon; [With only a pair of eyes, he gets only one peg.]

曾未呈牙爪(也無牙爪可呈。說什麼牙爪。也不得欺他)牙爪開(爾還見麼。雪竇卻較些子。若有恁麼手腳踏倒茶爐)

he never showed teeth or claws. [There are no teeth or claws to show; what teeth and claws are you talking about? You cannot deceive him.] Teeth and claws open, [Do you see? Xuedou is a bit better. If one had such hands and feet to kick over the tea stove,]

生雲雷(盡大地人一時吃棒。天下衲僧無著身處。旱天霹靂)

clouds and thunder rise. [The whole earth is struck with blows at once. No Chan monk in the world has a place to put his body. Thunder in a drought.]

逆水之波經幾回(七十二棒翻成一百五十)

The waves against the current, how many times they have passed! [Seventy-two blows turn into a hundred and fifty.]

來問。若成風。應機非善巧。太傅問處。似運斤成風。此出莊子。郢人泥壁餘一少竅。遂圓泥擲補之。時有少泥。落在鼻端。傍有匠者雲。公補竅甚巧。我運斤。為爾取鼻端泥。其鼻端泥若蠅子翼。使匠者斵之。匠者運斤。成風而斵之。盡其泥而不傷鼻。郢人立不失容。所謂二俱巧妙。朗上座雖應其機。語無善巧。所以雪竇道。來問。若成風。應機非善巧。堪悲獨眼龍曾未呈牙爪。明招道得也太奇特。爭奈未有拏雲攫霧底爪牙。雪竇傍不肯。忍俊不禁。代他出氣。雪竇暗去合他意。自頌他踏倒茶爐語。牙爪開生雲雷。逆水之波經幾回。雲門道。不望爾有逆水之波。但有順水之意亦得。所以道。活句下薦得。永劫不妄。朗上座與明招語句似死。若要見活處。但看雪竇踏倒茶爐。

"The question that came was like a gust of wind; the response to the occasion was not skillful." The Grand Tutor's question seemed like wielding an axe so that wind arose. This comes from Zhuangzi. A man of Ying had a small hole left in his wall, so he rolled mud and threw it to patch it, and a little mud fell on the tip of his nose. A craftsman beside him said: "You patch holes very skillfully. I will wield my axe and take off the mud on the tip of your nose for you." The mud on the tip of his nose was like a fly's wing. He had the craftsman chop it off. The craftsman wielded his axe, and with a gust of wind chopped it, removing all the mud without hurting the nose. The man of Ying stood without losing his composure. This is what is called both being skillful and subtle. Senior Monk Lang, though he responded to the occasion, had no skill in his words. So Xuedou says: "The question that came was like a gust of wind; the response to the occasion was not skillful. How sad, the one-eyed dragon, he never showed teeth or claws." What Mingzhao said was extraordinary indeed, but he did not yet have the teeth and claws to grasp clouds and seize mist. Xuedou, standing aside and not approving, could not hold back, and let out the anger on his behalf. Xuedou secretly agreed with his meaning, and himself composed a verse on kicking over the tea stove: "Teeth and claws open, clouds and thunder rise; the waves against the current, how many times they have passed." Yunmen said: "I do not expect waves against the current from you; some meaning of following the current is also acceptable." So it is said: if you grasp it under a living phrase, you will never be deluded through all kalpas. The sayings of Senior Monk Lang and Mingzhao seem dead. If you want to see the living place, just look at Xuedou kicking over the tea stove.

垂示雲。七穿八穴。攙鼓奪旗。百匝千重。瞻前顧後。踞虎頭收虎尾。未是作家。牛頭沒馬頭回。亦未為奇特。且道過量底人來時如何。試舉看。

The introduction says: Piercing seven and breaking through eight, seizing the drum and capturing the flag, a hundred turns and a thousand layers, looking ahead and glancing behind; crouching on the tiger's head and gathering the tiger's tail is not yet being a master. The ox head disappears and the horse head returns, which is also not extraordinary. Now say, what about when a person beyond measure comes? Let us try citing it.

【四九】舉。三聖問雪峰。透網金鱗未審以何為食(不妨縱橫自在。此問太高生。爾合只自知。何必更問)峰雲。待汝出網來。向汝道(減人多少聲價。作家宗師天然自在)聖雲。一千五百人善知識。話頭也不識(迅雷霹靂可殺驚群。一任𨁝跳)峰雲。老僧住持事繁(不在勝負。放過一著。此語最毒)。

[Case 49] Cited: Sansheng asked Xuefeng: "The golden fish that has passed through the net; what does it eat?" [Free and unhindered; this question is far too high. You should know it yourself; why ask further?] Feng said: "When you come out of the net, I will tell you." [This reduces his reputation by a great deal. A master naturally acts freely.] Sheng said: "A teacher of fifteen hundred people who does not even recognize the topic." [A rapid thunderbolt could kill and startle the herd. He is free to leap and jump.] Feng said: "This old monk is busy with the affairs of the abbacy." [It is not about winning or losing. He lets one move pass. This line is the most poisonous.]

雪峰三聖。雖然一齣一入一挨一拶。未分勝負在。且道這二尊宿具什麼眼目。三聖自臨濟受訣。遍歷諸方。皆以高賓待之。看他致箇問端。多少人摸索不著。且不涉理性佛法。卻問道。透網金鱗以何為食。且道他意作麼生。透網金鱗尋常既不食他香餌。不知以什麼為食。雪峰是作家匹似閑。只以一二分酬他。卻向他道。待汝出網來。向汝道。汾陽謂之呈解問。洞下謂之借事問。須是超倫絕類得大受用。頂門有眼方謂之透網金鱗。爭奈雪峰是作家。不妨減人聲價。卻雲。待汝出網來。向汝道。看他兩家。把定封疆。壁立萬仞。若不是三聖。只此一句便去不得。爭奈三聖亦是作家。方解向他道。一千五百人善知識。話頭也不識。雪峰卻道。老僧住持事繁。此語得恁麼頑慢。他作家相見。一擒一縱。逢強即弱。遇賤即貴。爾若作勝負會。未夢見雪峰在。看他二人。最初孤危峭峻。末後二俱死郎當。且道還有得失勝負麼。他作家酬唱。必不知此。三聖在臨濟作院主。臨濟遷化垂示雲。吾去後不得滅吾正法眼藏。三聖出雲。爭敢滅卻和尚正法眼藏。濟雲。已後有人問爾。作麼生。三聖便喝。濟雲。誰知吾正法眼藏。向這瞎驢邊滅卻三聖便禮拜。他是臨濟真子。方敢如此酬唱。雪竇末後。只頌透網金鱗。顯他作家相見處。頌雲。

Xuefeng and Sansheng, though one went out and one came in, one pressed and one pressed back, had not yet divided victory from defeat. Now say, what kind of eyes did these two venerable masters have? Sansheng received instruction from Linji and traveled to all quarters, and everywhere was treated as a distinguished guest. See how he put forward a question that many could not even grope toward, that did not involve principle, nature or Buddha Dharma, but asked: "The golden fish that has passed through the net, what does it eat?" Now say, what was his meaning? The golden fish that has passed through the net ordinarily does not eat the fragrant bait; I do not know what it eats. Xuefeng, being a master, treated it as idle talk and answered him with only one or two parts, saying to him: "When you come out of the net, I will tell you." Fenyang called this the question of presenting understanding, and the Dong line called it the question borrowing a matter. One must surpass the ordinary and gain great use; only one with an eye on the crown of the head can be called a golden fish that has passed through the net. But Xuefeng was a master and did not mind reducing others' reputation, saying: "When you come out of the net, I will tell you." Look at the two houses, each holding their borders, standing like a wall of ten thousand fathoms. If it were not Sansheng, he could not have gone on after this single line. But Sansheng too was a master, and knew to say to him: "A teacher of fifteen hundred people who does not even recognize the topic." Xuefeng then said: "This old monk is busy with the affairs of the abbacy." Such wilful slowness in this reply! When masters meet, one seizes and one lets go; meeting the strong, they are weak, meeting the lowly, they are noble. If you understand it as victory and defeat, you have not even dreamed of Xuefeng. Look at the two of them: at first lone, perilous and steep; at the end both dead and sloppy. Now say, is there any gain or loss, victory or defeat? In the exchange of masters, they must not know this. Sansheng served as head of the monastery under Linji. When Linji was about to die, he gave instruction, saying: "After I am gone, do not extinguish my true Dharma eye treasury." Sansheng came forward and said: "How would I dare to extinguish the Abbot's true Dharma eye treasury?" Ji said: "If someone asks you about it in the future, what will you say?" Sansheng shouted. Ji said: "Who would know that my true Dharma eye treasury would be extinguished at this blind donkey?" Sansheng bowed. He was a true son of Linji, and so dared to exchange words like this. At the end Xuedou only gives a verse on the golden fish that passed through the net, to reveal how masters meet. His verse says:

透網金鱗(千兵易得。一將難求。何似生。千聖不奈何)休雲滯水(向他雲外立。活潑潑地。且莫鈍置好)

The golden fish that has passed through the net [A thousand soldiers are easy to get; one general is hard to find. How is he alive? A thousand sages can do nothing with him.] does not say it stays in stagnant water. [Standing beyond the clouds, lively and active; do not treat him dully.]

搖乾蕩坤(作家作家。未是他奇特處。放出又何妨)

Shaking heaven and stirring earth, [A master, a master. That is not yet his extraordinary place. What harm in letting him loose?]

振鬣擺尾(誰敢辨端倪。做得箇伎倆。賣弄出來。不妨驚群)千尺鯨噴洪浪飛(轉過那邊去。不妨奇特。盡大地人一口吞盡)

Shaking his fins and swinging his tail; [Who dares to discern the clues? Having done his tricks, he shows them off, and indeed startles the herd.] a thousand-foot whale spouts and great waves fly. [Turning to the other side, and truly extraordinary. The whole earth swallowed in one mouthful.]

一聲雷震清飈起(有眼有耳。如聾如盲。誰不悚然)

One clap of thunder and a clear whirlwind rises. [Having eyes and ears, as if deaf and blind; who is not startled?]

清飈起(在什麼處咄)天上人間知幾幾(雪峰牢把陣頭。三聖牢把陣腳。撒土撒沙作什麼。打雲爾在什麼處)

A clear whirlwind rises; [Where is it? Hey!] how many know it in heaven and among men? [Xuefeng firmly holds the head of the line, Sansheng firmly holds the foot. What do you want with scattering dirt and sand? Strike him and say, where are you?]

透網金鱗。休雲滯水。五祖道只此一句頌了也。既是透網金鱗。豈居滯水。必在洪波浩渺白浪滔天處。且道二六時中。以何為食。諸人且向三條椽下七尺單前。試定當看雪竇道。此事隨分拈弄。如金鱗之類。振鬣擺尾時。直得乾坤動搖。千尺鯨噴洪浪飛。此頌三聖道一千五百人善知識。話頭也不識。如鯨噴洪浪相似。一聲雷震清飈起。頌雪峰道老僧住持事繁。如一聲雷震清飈起相似。大綱頌他兩箇俱是作家。清飈起。天上人間知幾幾。且道這一句落在什麼處。飈者風也。當清飈起時。天上人間。能有幾人知。

The golden fish that has passed through the net does not say it stays in stagnant water. The Fifth Patriarch said that this one line finishes the verse. Since it is a golden fish that has passed through the net, how could it dwell in stagnant water? It must be where great waves are vast and white billows reach the sky. Now say, in the twelve periods of the day, what does it eat? Let all of you try settling it before the seven-foot cushion under the three rafters. Xuedou says: this matter can be played with at will, like a golden fish shaking its fins and swinging its tail so that heaven and earth are shaken. "A thousand-foot whale spouts and great waves fly" praises Sansheng saying: "A teacher of fifteen hundred people who does not even recognize the topic," like a whale spouting great waves. "One clap of thunder and a clear whirlwind rises" praises Xuefeng saying: "This old monk is busy with the affairs of the abbacy," like one clap of thunder and a clear whirlwind rising. In general he praises these two as both masters. "A clear whirlwind rises; how many know it in heaven and among men?" Now say, where does this line land? A whirlwind is wind. When the clear whirlwind rises, how many in heaven and among men can know it?

垂示雲。度越階級超絕方便。機機相應。句句相投。儻非入大解脫門。得大解脫用。何以權衡佛祖。龜鑑宗乘。且道當機直截。逆順縱橫。如何道得出身句。試請舉看。

The introduction says: Surpassing all stages and gradations, transcending expedient means, every device matching and every phrase agreeing. If one has not entered the great gate of liberation and gained the great function of liberation, how can one weigh Buddhas and Patriarchs and be a mirror for the Chan school? Now say, with direct and decisive device, going against and following, free and unhindered, how does one speak the phrase of getting out? Please try citing it.

【五〇】舉。僧問雲門。如何是塵塵三昧(天下衲僧盡在這裡作窠窟。滿口含霜。撒沙撒土作什麼)門雲。缽裡飯桶裡水(布袋著盛錐。金沙混雜。將錯就錯。含元殿裡不問長安)。

[Case 50] Cited: A monk asked Yunmen: "What is the samadhi of every particle of dust?" [All the Chan monks of the world make their nests here, mouths full of frost; what do you want with scattering dirt and sand?] Men said: "Rice in the bowl, water in the bucket." [Putting an awl in a cloth bag. Gold mixed with sand. Taking the mistake as the way. In Hanyuan Hall one does not ask about Chang'an.]

還定當得麼。若定當得雲門鼻孔。在諸人手裡。若定當不得。諸人鼻孔。在雲門手裡。雲門有斬釘截鐵句。此一句中具三句。有底問著。便道缽裡飯。粒粒皆圓。桶裡水。滴滴皆顯。若恁麼會。且不見雲門端的為人處。頌雲。

Can you settle it? If you can settle it, Yunmen's nostrils are in your hands; if you cannot settle it, your nostrils are in Yunmen's hands. Yunmen had phrases that cut nails and slice iron, and in this one phrase there are three phrases. When asked, some say: the rice in the bowl, every grain is round; the water in the bucket, every drop is manifest. If you understand it like this, you do not see Yunmen's real way of helping people. His verse says:

缽裡飯桶裡水(露也。撒沙撒土作什麼。漱口三年始得)多口阿師難下嘴(縮卻舌頭。識法者懼。為什麼卻恁麼舉)

Rice in the bowl, water in the bucket; [It is exposed. What do you want with scattering dirt and sand? Rinse your mouth for three years first.] a talkative monk finds it hard to put his mouth to it. [Retract your tongue; those who know the Dharma are afraid. Why then cite it like this?]

北斗南星位不殊(喚東作西作什麼。坐立儼然。長者長法身。短者短法身)

The Big Dipper and the Southern Star do not differ in position. [Why call east west? Sitting and standing in dignity. The tall are the tall Dharma body, the short are the short Dharma body.]

白浪滔天平地起(腳下深數丈。賓主互換。驀然在爾頭上。爾又作麼生。打)

White waves reaching the sky rise from flat ground. [Several fathoms deep beneath your feet. Guest and host exchange places. Suddenly it is on your head; what will you do? Strike.]

擬不擬(蒼天蒼天咄)止不止(說什麼。更添怨苦)

Try to aim, or not aim; [Blue Heaven, blue Heaven. Hey!] try to stop, or not stop; [What are you saying? Adding more grievance and bitterness.]

箇箇無裩長者子(郎當不少。傍觀者哂)

each and every one is an elder's son without trousers. [Quite a bit of sloppiness. Bystanders smile.]

雪竇前面頌雲門對一說話道。對一說太孤絕。無孔鐵鎚重下楔。後面又頌馬祖離四句絕百非話道。藏頭白海頭黑。明眼衲僧會不得。若於此公案透得。便見這箇頌。雪竇當頭便道。缽裡飯桶裡水。言中有響句裡呈機。多口阿師難下嘴。隨後便與爾下注腳也。爾若向這裡要求玄妙道理。計較轉難下嘴。雪竇只到這裡也得。他愛恁麼頭上先把定。恐眾中有具眼者覻破也。到後面須放過一著。俯為初機。打開頌出教人見。北斗依舊在北。南星依舊只在南。所以道。北斗南星位不殊。白浪滔天平地起。忽然平地上起波瀾。又作麼生若向事上覷則易。若向意根下尋。卒摸索不著。這箇如鐵橛子相似。擺撥不得。插嘴不得。爾若擬議欲會而不會。止而不止。亂呈懞袋。正是箇箇無裩長者子。寒山詩道。六極常嬰苦。九維徒自論。有才遺草澤。無勢閉蓬門。日上巖猶暗。煙消谷尚昏。其中長者子。箇箇總無裩。

Earlier, Xuedou praised Yunmen's saying "Answering with one" by saying: "Answering with one is too lonely and extreme; an iron hammer without a hole drives in the wedge again." Later he praised Mazu's saying about "cutting off the four phrases and the hundred negations": "Hiding head, white sea; head, black. The clear-eyed Chan monk cannot understand." If you break through this case, you will see this verse. Xuedou says right away: "Rice in the bowl, water in the bucket." There is an echo in the words and the device is shown in the phrase. "A talkative monk finds it hard to put his mouth to it." Right after, he adds a footnote for you. If you seek profound principles here and calculate, it becomes harder to put your mouth to it. Xuedou could have stopped just here. He liked to first hold firm at the head like this, in case someone in the assembly with a true eye saw through it. Later he had to let one move pass and, bending down to beginners, opened it up and composed a verse for people to see. The Big Dipper is still in the north and the Southern Star is still in the south, so it is said: the Big Dipper and the Southern Star do not differ in position. "White waves reaching the sky rise from flat ground." Suddenly waves rise on flat ground; what then? If you look at it in terms of the matter, it is easy; if you search under the root of intention, in the end you grope and do not find. This is like an iron peg, which cannot be pushed aside nor can you put your mouth in. If you try to deliberate, wanting to understand but not understanding, wanting to stop but not stopping, and display muddled bags, you are exactly "each and every one an elder's son without trousers." Hanshan's poem says: "The six extremes are always in suffering; the nine bonds are discussed in vain. One with talent is left in the wilds; one without power closes a thatched door. When the sun rises the cliff is still dark; when the mist clears the valley is still dim. Among them the elders' sons are each and every one without trousers."

此集自大慧一炬之後。而又重罹兵燹。世鮮善刻。今得蜀本。校正頗完。猶恐中間亥豕魯魚不無一二。四方具眼高人為是正之抄錄。見教當復改竄。俾成金美。禪宗幸甚。

After the single torch of Dahui, this collection suffered fire and war again, and few good printed editions remain in the world. Now a Sichuan edition has been obtained, and its collation is rather complete. Still, I fear that one or two copyists' errors of mistaking similar characters may remain. If perceptive and lofty people from all quarters correct them and copy and send them to me, I will revise again, so that it may become perfect. It would be a great fortune for the Chan school.

嵎中書隱白

Written and announced by Yuzhong Shuyin.

垂示雲。才有是非。紛然失心。不落階級。又無摸索。且道放行即是。把住即是。到這裡。若有一絲毫解路。猶滯言詮。尚拘機境。盡是依草附木。直饒便到獨脫處。未免萬里望鄉關。還搆得麼。若未搆得。且只理會箇理成公案。試舉看。

The introduction says: As soon as there is right and wrong, one is confused and loses the mind. Without falling into stages, and with nothing to grope for, now say, is letting go right, or is holding fast right? Here, if there is even a hair's breadth of understanding that leaves a path, one is still stuck in explanations and still bound by devices and objects, all of it clinging to grass and attaching to trees. Even if one arrives at the place of independence and liberation, one cannot avoid gazing homeward across ten thousand miles. Can you grasp it? If you have not yet grasped it, just work through a ready-made case. Let us try citing it.

【五一】舉。雪峰住庵時。有兩僧來禮拜(作什麼。一狀領過)峰見來。以手托庵門。放身出雲。是什麼(鬼眼睛。無孔笛子。擎頭戴角)僧亦云。是什麼(泥彈子氈拍板。箭鋒相拄)峰低頭歸庵(爛泥裡有刺。如龍無足。似蛇有角。就中難為措置)僧後到巖頭(也須是問過始得。同道方知)頭問。什麼處來(也須是作家始得。這漢往往納敗闕。若不是同參。洎乎放過)僧雲。嶺南來(傳得什麼消息來。也須是通箇消息。還見雪峰麼)頭雲。曾到雪峰麼(勘破了多時。不可道不到)僧雲。曾到(實頭人難得。打作兩橛)頭雲。有何言句(便恁麼去也)僧舉前話(便恁麼去也。重重納敗闕)頭雲。他道什麼(好劈口便打。失卻鼻孔了也)僧雲。他無語低頭歸庵(又納敗闕。爾且道他是什麼)頭雲。噫我當初悔不向他道末後句(洪波浩渺白浪滔天)若向伊道。天下人不奈雪老何(癩兒牽伴。不必。須彌也須粉碎。且道他圈繢在什麼處)僧至夏末。再舉前話請益(已是不惺惺。正賊去了多時。賊過後張弓)頭雲。何不早問(好與掀倒禪床。過也)僧雲。未敢容易(這棒本是這僧吃。穿卻鼻孔。停囚長智。已是兩重公案)頭雲。雪峰雖與我同條生。不與我同條死(漫天網地)要識末句後。只這是(賺殺一船人。我也不信。洎乎分疎不下)。

[Case 51] Cited: When Xuefeng was living in his hermitage, two monks came to pay respects. (What for? One charge covers both.) Feng saw them coming, pushed open the hermitage door with his hand, and threw his body out, saying: "What is it?" (Ghost eyes. A flute without holes. Head up, wearing horns.) The monk also said: "What is it?" (A mud pellet against a felt clapper. Arrow point meets arrow point.) Feng lowered his head and returned to the hermitage. (Thorns in the mud. Like a dragon without feet, like a snake with horns. Hard to know what to do with it.) The monks later came to Yantou. (He has to be asked first. Only fellow practitioners know.) Tou asked: "Where are you from?" (He has to be a real master. This fellow often shows his weak points. If he were not a fellow student, he would nearly have been let go.) The monk said: "From south of the ridge." (What news did you bring? You should report some news. Did you see Xuefeng?) Tou said: "Did you ever go to Xuefeng?" (He saw through him long ago. You cannot say he did not go.) The monk said: "I did." (A solid man is hard to find. Cut in two.) Tou said: "What words did he have?" (And so it goes.) The monk cited the earlier exchange. (And so it goes. Weak points again and again.) Tou said: "What did he say?" (He should have been struck across the mouth. Lost his nostrils.) The monk said: "He said nothing, lowered his head, and returned to the hermitage." (Another weak point. Tell me, what is this?) Tou said: "Ah, I regret that at the beginning I did not tell him the last word." (Vast waves, white breakers reaching the sky.) "If I had told him, no one in the world could have done anything about Old Xue." (A leper leading a companion. Unnecessary. Even Mount Sumeru would be smashed to powder. Tell me, where is his circle drawn?) At the end of summer, the monk again brought up the earlier matter and asked for instruction. (Already not alert. The real thief left long ago; he draws his bow after the thief has passed.) Tou said: "Why did you not ask earlier?" (He should have knocked over the meditation seat. Too late.) The monk said: "I did not dare to do it lightly." (This blow was meant for the monk himself. Pierce his nostrils. A prisoner who is held grows wise. Already two layers of case.) Tou said: "Though Xuefeng and I were born on the same branch, he does not die on the same branch with me." (A net spread across the sky and the earth.) "If you want to know the last word, it is just this." (He has deceived a whole boatload of people. I do not believe it. I almost cannot explain it.)

大凡扶竪宗教。須是辨箇當機。知進退是非。明殺活擒縱。若忽眼目迷黎麻羅。到處逢問便問。逢答便答。殊不知鼻孔在別人手裡。只如雪峰巖頭。同參德山。此僧參雪峰。見解只到恁麼處。及乎見巖頭。亦不曾成得一事。虛煩他二老宿。一問一答。一擒一縱。直至如今。天下人成節角誵訛。分疎不下。且道節角誵訛。在什麼處。雪峰雖遍歷諸方。末後於鰲山店。巖頭因而激之。方得勦絕大徹。巖頭後值沙汰。於湖邊作渡子。兩岸各懸一板。有人過敲板一下。頭雲。爾過那邊。遂從蘆葦間。舞棹而出。雪峰歸嶺南住庵。這僧亦是久參底人。雪峰見來。以手托庵門。放身出雲。是什麼。如今有底。恁麼問著。便去他語下咬嚼。這僧亦怪。也只向他道是什麼。峰低頭歸庵。往往喚作無語會去也。這僧便摸索不著。有底道。雪峰被這僧一問直得。無語歸庵。殊不知雪峰意有毒害處。雪峰雖得便宜。爭奈藏身露影。這僧後辭雪峰。持此公案。令巖頭判。既到彼。巖頭問。什麼處來。僧雲。嶺南來。頭雲。曾到雪峰麼。若要見雪峰。只此一問。也好急著眼看。僧雲。曾到。頭雲。有何言句。此語亦不空過。這僧不曉。只管逐他語脈轉。頭雲。他道什麼。僧雲。他低頭無語歸庵。這僧殊不知。巖頭著草鞋。在他肚皮裡行。幾回了也。巖頭雲。噫我當初悔不向他道末後句。若向他道。天下人不奈雪老何。巖頭也是扶強不扶弱。這僧依舊黑漫漫地。不分緇素。懷一肚皮疑。真箇道。雪峰不會。至夏末。再舉前話。請益巖頭。頭雲。何不早問。這老漢。計較生也。僧雲。未敢容易。頭雲。雪峰雖與我同條生。不與我同條死。要識末後句。只這是巖頭太殺不惜眉毛。諸人畢竟作麼生會。雪峰在德山會下作飯頭。一日齋晚。德山托缽下至法堂。峰雲。鐘未鳴鼓未響。這老漢。托缽向什麼處去。山無語低頭歸方丈。雪峰舉似巖頭。

In general, to uphold and establish the teaching you must discern the right moment, know when to advance or retreat and what is right or wrong, and be clear on killing and giving life, seizing and releasing. If your eyes become blurred and confused, then wherever you meet a question you ask a question and wherever you meet an answer you answer, not knowing that your nostrils are in someone else's hand. Take Xuefeng and Yantou, who studied together under Deshan. This monk studied with Xuefeng, and his understanding reached only this point. When he saw Yantou, he accomplished nothing either, and the two old masters troubled themselves in vain with one question and one answer, one seizure and one release, so that to this day people everywhere have confused the points and joints and cannot explain them. Tell me, where do the confused points and joints lie? Though Xuefeng went through all the places, in the end, at the Ao Mountain inn, Yantou stirred him up, and only then did he attain the great and complete awakening. Later Yantou, when caught in the purge, worked as a ferryman at the lake, with a board hung on each bank; when someone crossed he struck the board once. Tou would say: "You cross to that side," and then would come out from among the reeds, rowing with the oar. When Xuefeng returned to his hermitage south of the ridge, this monk was also a long-time student. Xuefeng saw him coming, pushed open the hermitage door with his hand, and threw his body out, saying: "What is it?" Now, when some people are asked this way, they chew on his words. This monk was also strange: he only said to him, "What is it?" Feng lowered his head and returned to the hermitage. People often call this 'having no words to say,' and the monk could not find his way. Some say: "Xuefeng, asked by this monk, was left without words and returned to his hermitage." They do not know that there was a poisonous intention in Xuefeng's meaning. Though Xuefeng gained the advantage, he could not help hiding his body but showing his shadow. This monk later took leave of Xuefeng and, carrying this case, had Yantou judge it. When he arrived there, Yantou asked: "Where are you from?" The monk said: "From south of the ridge." Tou said: "Did you ever go to Xuefeng?" If you want to see Xuefeng, it is this single question; you should look at it with sharp eyes. The monk said: "I did." Tou said: "What words did he have?" These words are not spoken in vain either, but the monk did not understand and just followed his train of speech. Tou said: "What did he say?" The monk said: "He lowered his head and returned to the hermitage without a word." The monk did not know that Yantou in straw sandals had walked inside his belly several times already. Yantou said: "Ah, I regret that at the beginning I did not tell him the last word. If I had told him, no one in the world could have done anything about Old Xue." Yantou too supported the strong and not the weak. The monk was still in darkness, unable to tell black from white, and carried a belly full of doubt, truly thinking that Xuefeng did not understand. At the end of summer he again raised the earlier matter and asked Yantou for instruction. Tou said: "Why did you not ask earlier?" This old man had already begun to calculate. The monk said: "I did not dare to do it lightly." Tou said: "Though Xuefeng and I were born on the same branch, he does not die on the same branch with me. If you want to know the last word, it is just this." Yantou was too careless with his eyebrows. After all, how do all of you understand it? When Xuefeng was cook in Deshan's assembly, one day when the midday meal was late, Deshan came down to the Dharma hall carrying his bowl. Feng said: "The bell has not rung and the drum has not sounded. Where is this old man going with his bowl?" Shan said nothing, lowered his head and returned to his abbot's room. Xuefeng told it to Yantou.

頭雲。大小德山。不會末後句。山聞令侍者喚至方丈問雲。汝不肯老僧那頭密啟其語。山至來日上堂。與尋常不同。頭於僧堂前。撫掌大笑雲。且喜老漢會末後句。他後天下人。不奈他何。雖然如是。只得三年。此公案中。如雪峰見德山無語。將謂得便宜。殊不知著賊了也。蓋為他曾著賊來。後來亦解做賊。所以古人道。末後一句。始到牢關。有者道。巖頭勝雪峰。則錯會了也。巖頭常用此機示眾雲。明眼漢沒窠臼。卻物為上。逐物為下。這末後句。設使親見祖師來。也理會不得。德山齋晚。老子自捧缽下法堂去。巖頭道。大小德山。未會末後句在。雪竇拈雲。曾聞說箇獨眼龍。元來只具一隻眼。殊不知。德山是箇無齒大蟲。若不是巖頭識破。爭知得昨日與今日不同。諸人要會末後句麼。只許老胡知。不許老胡會。自古及今。公案萬別千差。如荊棘林相似。爾若透得去。天下人不奈何。三世諸佛。立在下風。爾若透不得。巖頭道。雪峰雖與我同條生。不與我同條死。只這一句自然有出身處。雪竇頌雲。

(Yuanwu continues:) Tou said: "Great Deshan though he is, he does not understand the last word." Shan heard of it and ordered his attendant to call Tou to the abbot's room and asked: "Do you not approve of this old monk?" Tou secretly explained his words. The next day, when Shan went up to the hall, it was different from usual. Tou stood before the monks' hall, clapped his hands and laughed greatly, saying: "I am glad that the old man understands the last word. After this no one in the world can do anything about him. Even so, he has only three years." In this case, when Xuefeng saw Deshan without a word, he thought he had gained the advantage, not knowing that he had been robbed. It was because he himself had once been robbed that later he understood how to rob. So the ancients said: the last word is where one first reaches the strong barrier. Some say Yantou was better than Xuefeng, but that is a mistaken understanding. Yantou constantly used this device to instruct the assembly, saying: "A clear-eyed man has no fixed nest; to cast off things is best and to chase after things is worst." As for this last word, even if one were to meet the patriarch himself, one could not make sense of it. When Deshan, late for the meal, picked up his own bowl and went down from the Dharma hall, Yantou said: "Great Deshan though he is, he does not yet understand the last word." Xuedou took this up and said: "I once heard of a one-eyed dragon; it turns out he had only one eye. He does not know that Deshan is a toothless tiger. If Yantou had not seen through him, how could one know that yesterday was different from today?" Do you want to understand the last word? It is permitted for the old barbarian to know it, but not permitted for him to understand it. From ancient times to now, the cases differ in ten thousand ways, like a forest of brambles. If you can pass through, no one in the world can do anything to you, and the buddhas of the three times stand downwind. If you cannot pass through, Yantou said: "Xuefeng and I were born on the same branch, but he does not die on the same branch with me." With this one phrase you will naturally find a way out. Xuedou's verse says:

末後句(已在言前。將謂真箇。覷著則瞎)為君說(舌頭落也。說不著。有頭無尾有尾無頭)

The last word (already before the words. You think it is real; look at it and you are blind) I tell to you (the tongue falls out, it cannot be spoken. A head without a tail, a tail without a head).

明暗雙雙底時節(葛藤老漢。如牛無角似虎有角。彼此是恁麼)

At the moment when light and dark are both together (an old fellow of tangled vines. Like an ox without horns, like a tiger with horns. Both of them are like this)

同條生也共相知(是何種族。彼此沒交涉。君向瀟湘我向秦)不同條死還殊絕(拄杖子在我手裡。爭怪得山僧。爾鼻孔為什麼在別人手裡)

Born on the same branch, we also know one another (what clan is this? They have nothing to do with each other. You go to Xiao and Xiang, I go to Qin) but not dying on the same branch is still extraordinary (the staff is in my hand; why blame this mountain monk? Why are your nostrils in someone else's hand?)

還殊絕(還要吃棒麼。有什麼摸索處)

Still extraordinary (do you still want a beating? What is there to grope for?)

黃頭碧眼須甄別(盡大地人亡鋒結舌。我也恁麼。他人卻不恁麼。只許老胡知。不許老胡會)

Yellow head and green eyes must be told apart (all the people on earth are dumb and tongue-tied. I too am so; others are not so. Only the old barbarian is permitted to know, not permitted to understand)

南北東西歸去來(收。腳跟下。猶帶五色線在。乞爾一條拄杖子)

North, south, east, west, return and go (gather in. Under your heels there still hangs a five-colored thread. I beg you for a staff)

夜深同看千巖雪(猶較半月程。從他大地雪漫漫。填溝塞壑無人會。也只是箇瞎漢。還識得末後句麼。便打)

Deep at night, together we watch the snow on a thousand cliffs (still half a month's journey away. Let the snow cover the whole earth; filling gullies and ravines, no one understands. This is just a blind fellow. Do you know the last word? Strike!)

末後句為君說。雪竇頌此末後句。他意極有落草相為。頌則殺頌。只頌毛彩些子。若要透見也未在。更敢開大口便道。明暗雙雙底時節。與爾開一綫路。亦與爾一句打殺了也。末後更與爾註解。只如招慶一日問羅山雲。巖頭道。恁麼恁麼不恁麼不恁麼。意旨如何。羅山召雲。大師。師應諾。山雲。雙明亦雙暗。慶禮謝而去。三日後又問。前日蒙和尚垂慈。只是看不破。山雲。盡情向爾道了也。慶雲。和尚是把火行。山雲。若恁麼據大師疑處問將來。慶雲。如何是雙明亦雙暗。山雲。同生亦同死。慶當時禮謝而去。後有僧問招慶。同生亦同死時如何。慶雲。合取狗口。僧雲。大師收取口吃飯。其僧卻來問羅山雲。同生不同死時如何。山雲。如牛無角。僧雲。同生亦同死時如何。山雲。如虎戴角。末後句。正是這箇道理。羅山會下有僧。便用這箇意。致問招慶。慶雲。彼此皆知。何故我若東勝身洲道一句。西瞿耶尼洲也知。天上道一句。人間也知。心心相知。眼眼相照。同條生也則猶易見。不同條死也還殊絕。釋迦達磨也摸索不著。南北東西歸去來。有些子好境界。夜深同看千巖雪。且道是雙明雙暗。是同條生是同條死。具眼衲僧試甄別看。

'The last word I tell to you.' Xuedou's verse on this last word has a meaning of great compassion in going down into the weeds. The verse is a killing verse, only praising a little of the colors and plumage; if you want to see through it, it is not yet there. He further dares to open his big mouth and say: 'At the moment when light and dark are both together,' he opens a thread of a road for you and also strikes you dead with one phrase, and finally adds commentary for you. Take the time when Zhaoqing one day asked Luoshan: "Yantou said, 'Thus, thus; not thus, not thus.' What is the meaning?" Luoshan called: "Master!" The master answered. Shan said: "Both light and both dark." Qing bowed in thanks and left. Three days later he asked again: "The other day I received the Master's compassion, but I just cannot see through it." Shan said: "I have told you everything." Qing said: "You carry a torch as you walk." Shan said: "If it is like this, ask me about where you have doubts." Qing said: "What is 'both light and both dark'?" Shan said: "Born together and dying together." Qing bowed in thanks and left. Later a monk asked Zhaoqing: "What about when born together and dying together?" Qing said: "Shut your dog's mouth." The monk said: "The master should shut his mouth and eat." That monk then came and asked Luoshan: "What about born together but not dying together?" Shan said: "Like an ox without horns." The monk said: "What about born together and dying together?" Shan said: "Like a tiger with horns." The last word is exactly this principle. A monk in Luoshan's assembly used this meaning in asking Zhaoqing, and Qing said: "We both know it." Why so? If I speak one phrase in the eastern continent of Purvavideha, the western continent of Godaniya knows it; if I speak one phrase in the heavens, the human world knows it. Heart knows heart and eyes illumine eyes. Being born on the same branch is still easy to see, but not dying on the same branch is still extraordinary; even Shakyamuni and Bodhidharma cannot grope for it. 'North, south, east, west, return and go' has a bit of a fine realm. 'Deep at night, together we watch the snow on a thousand cliffs.' Tell me, is it both light and both dark, born on the same branch, or dying on the same branch? You monks with eyes, try telling them apart.

【五二】舉。僧問趙州。久響趙州石橋。到來只見略彴(也有人來捋虎鬚。也是衲僧本分事)州雲。汝只見略彴。且不見石橋(慣得其便。這老漢賣身去也)僧雲。如何是石橋(上釣來也。果然)州雲。渡驢渡馬(一網打就。直得盡大地人無出氣處。一死更不再活)彴(實若切)。

[Case 52] Cited: A monk asked Zhaozhou: "I have long heard of Zhaozhou's stone bridge, but on arriving I see only a log bridge." (There are people who come to stroke the tiger's whiskers. It is also an ordinary matter for a monk.) Zhou said: "You see only the log bridge and do not see the stone bridge." (He has got used to the advantage. This old man has sold himself.) The monk said: "What is the stone bridge?" (He has taken the hook. Just as expected.) Zhou said: "It carries donkeys across and carries horses across." (Caught in one net. The whole earth has nowhere to let out its breath. Dead once, never to live again.) 'Zhuo' is pronounced like 'shi' plus 'ruo' cut together.

趙州有石橋。蓋李膺造也。至今天下有名。略彴者。即是獨木橋也。其僧故意減他威光問他道。久響趙州石橋。到來只見略彴。趙州便道。汝只見略彴。且不見石橋。據他問處。也只是平常說話相似。趙州用去釣他。這僧果然上鉤。隨後便問。如何是石橋。州雲。渡驢渡馬。不妨言中自有出身處。趙州不似臨濟德山。行棒行喝。他只以言句殺活。這公案好好看來。只是尋常鬪機鋒相似。雖然如是。也不妨難湊泊。一日與首座看石橋。州乃問首座。是什麼人造。座雲。李膺造。州雲。造時向什麼處下手。座無對。州雲。尋常說石橋。問著下手處也不知。又一日州掃地次。僧問。和尚是善知識。為什麼有塵。州雲。外來底。又問。清淨伽藍。為什麼有塵。州雲。又有一點也。又僧問。如何是道。州雲。牆外底。僧雲。不問這箇道。問大道。州雲。大道透長安。趙州偏用此機。他到平實安穩處。為人更不傷鋒犯手。自然孤峻。用得此機甚妙。雪竇頌雲。

Zhaozhou has a stone bridge, built by Li Ying, and famous in all the world to this day. The 'log bridge' is a single-log bridge. The monk deliberately belittled its prestige and asked: "I have long heard of Zhaozhou's stone bridge, but on arriving I see only a log bridge." Zhaozhou said: "You see only the log bridge and do not see the stone bridge." As to his question, it seems only like ordinary talk; Zhaozhou used it to fish for him, and this monk indeed took the hook. He then asked: "What is the stone bridge?" Zhou said: "It carries donkeys across and carries horses across." It is no hindrance that within his words there is a way out. Zhaozhou was not like Linji and Deshan, using blows and shouts; he killed and gave life only with words. If you look carefully at this case, it seems only like ordinary contests of sharp words. Even so, it is no hindrance that it is hard to get hold of. One day he went with the head monk to look at the stone bridge. Zhou asked the head monk: "Who built it?" The monk said: "Li Ying built it." Zhou said: "When he built it, where did he start?" The monk had no reply. Zhou said: "You talk of the stone bridge all the time, but when asked where he started you do not know." Another day, when Zhou was sweeping the ground, a monk asked: "The Master is a good teacher; why is there dust?" Zhou said: "It came from outside." Again he asked: "This is a pure monastery; why is there dust?" Zhou said: "Here is another speck." Again a monk asked: "What is the Way?" Zhou said: "It is outside the wall." The monk said: "I am not asking about that Way; I am asking about the Great Way." Zhou said: "The Great Way leads through to Chang'an." Zhaozhou used this device in particular. When he reached the plain and steady place, he did not harm the edge or offend the hand in dealing with people, and was naturally lofty and stern. He used this device most marvelously. Xuedou's verse says:

孤危不立道方高(須是到這田地始得。言猶在耳。還他本分草料)入海還須釣巨鼇(坐斷要津不通凡聖。蝦蜆螺蚌不足問。大丈夫漢。不可兩兩三三)

Standing alone on a perilous height without establishing it, the Way is highest (only when you reach this field is it right. The words are still in your ears. Give him his proper fodder) To enter the sea you must fish for the giant turtle (sitting on the key crossing, letting neither the common nor the holy pass; shrimp, clams, snails and mussels are not worth asking. A great man cannot go about in twos and threes)

堪笑同時灌溪老(也有恁麼人曾恁麼來。也有恁麼用機關底手腳)

How laughable the old man of Guanxi in the same period (there are also such people who have come in this way; there are also such hands and feet that use devices)

解雲劈箭亦徒勞(猶較半月程。似則似是則未是)

He could say 'splitting an arrow' but it too is in vain (still half a month's journey away. Like it indeed, but being it, not yet)

孤危不立道方高。雪竇頌趙州尋常為人處。不立玄妙。不立孤危。不似諸方道打破虛空。擊碎須彌。海底生塵。須彌鼓浪。方稱他祖師之道。所以雪竇道。孤危不立道方高。壁立萬仞。顯佛法奇特靈驗。雖然孤危峭峻。不如不立孤危。但平常自然轉轆轆地。不立而自立。不高而自高。機出孤危方見玄妙。所以雪竇雲。入海還須釣巨鼇。看他具眼宗師等閑垂一語。用一機不釣鰕蜆螺蚌。直釣巨鼇。也不妨是作家。此一句用顯前面公案。堪笑同時灌溪老。不見僧問灌溪。久響灌溪。及乎到來。只見箇漚麻池。溪雲。汝只見漚麻池。且不見灌溪。僧雲。如何是灌溪。溪雲。劈箭急。又僧問黃龍。久響黃龍。及乎到來。只見箇赤斑蛇。龍雲。子只見赤斑蛇。且不見黃龍。僧雲。如何是黃龍。龍雲。拕拕地。僧雲。忽遇金翅鳥來時如何。龍雲。性命難存。僧雲。恁麼則遭他食噉去也。龍雲。謝子供養。此總是立孤危。是則也是不免費力。終不如趙州尋常用底。所以雪竇道。解雲劈箭亦徒勞。只如灌溪黃龍即且致。趙州雲。波驢渡馬。又作麼生會。試辨看。

'Standing alone on a perilous height without establishing it, the Way is highest.' Xuedou praises Zhaozhou's ordinary way of dealing with people: he did not establish the mysterious and wondrous, nor establish a perilous height. He was unlike other places, which say 'smash space, shatter Mount Sumeru, raise dust at the bottom of the sea, make Sumeru stir up waves,' and only then call it the Way of the patriarchs. So Xuedou says: 'Standing alone on a perilous height without establishing it, the Way is highest.' A wall standing ten thousand fathoms shows the Buddha Dharma's extraordinary efficacy. Though it is perilous and steep, it is not as good as not establishing a perilous height, simply being ordinary and natural, going round and round, standing without being established, and high without being made high. When the device emerges from a perilous height, only then is the mystery seen. So Xuedou says: 'To enter the sea you must fish for the giant turtle.' See how a master with eyes, casually dropping one word and using one device, does not fish for shrimp, clams, snails and mussels but fishes for the giant turtle; he is certainly a master. This line serves to show up the previous case. 'How laughable the old man of Guanxi in the same period.' A monk asked Guanxi: "I have long heard of Guanxi, but on arriving I see only a hemp-soaking pond." Xi said: "You see only the hemp-soaking pond and do not see Guanxi." The monk said: "What is Guanxi?" Xi said: "An arrow splitting, swift." Again a monk asked Huanglong: "I have long heard of Huanglong, but on arriving I see only a red-spotted snake." Long said: "You see only the red-spotted snake and do not see Huanglong." The monk said: "What is Huanglong?" Long said: "Trailing along on the ground." The monk said: "What if a golden-winged garuda comes?" Long said: "Life is hard to keep." The monk said: "Then he will be eaten." Long said: "Thank you for the offering." These are all establishing a perilous height. It is so, but they cannot avoid wasting effort and are never as good as Zhaozhou's ordinary use. So Xuedou says: 'He could say splitting an arrow but it too is in vain.' Leave aside Guanxi and Huanglong for now; Zhaozhou said, 'It carries donkeys across and carries horses across' (the original reads 'bo lü', where 'bo' is an error for 'du'). How do you understand that? Try to discern it.

垂示雲。遍界不藏。全機獨露。觸途無滯。著著有出身之機。句下無私。頭頭有殺人之意。且道古人。畢竟向什麼處休歇。試舉看。

Introduction: Nothing is hidden throughout the whole world; the whole device is bare and alone. Touching any path, there is no obstruction; every move has a device for getting free. Under the words there is no private bias; every item has an intention to kill. Tell me, where do the ancients finally rest? Try citing it.

【五三】舉。馬大師與百丈行次。見野鴨子飛過(兩箇落草漢草裡輥。驀顧作什麼)大師雲。是什麼(和尚合知。這老漢鼻孔也不知)丈雲。野鴨子(鼻孔已在別人手裡。只管供欵。第二杓惡水更毒)大師雲。什麼處去也(前箭猶輕後箭深。第二回啗啄。也合自知)丈雲。飛過去也(只管隨他後轉。當面蹉過)大師遂扭百丈鼻頭(父母所生鼻孔卻在別人手裡。捩轉鎗頭。裂轉鼻孔來也)丈作忍痛聲(只在這裡。還喚作野鴨子得麼。還識痛癢麼)大師雲。何曾飛去(莫瞞人好。這老漢元來只在鬼窟裡作活計)。

[Case 53] Cited: Great Master Ma was walking with Baizhang when he saw wild ducks fly past. (Two men fallen into the weeds roll in the weeds. What is the sudden look for?) The Great Master said: "What is it?" (The Master should know. This old man does not even know his nostrils.) Zhang said: "Wild ducks." (His nostrils are already in someone else's hand, and he only keeps confessing. The second ladle of dirty water is more poisonous.) The Great Master said: "Where have they gone?" (The first arrow is light, the second goes deep. A second peck should also be known to himself.) Zhang said: "They flew away." (He only follows after them and turns; he misses it right in front of him.) The Great Master then twisted Baizhang's nose. (The nostrils born from his parents are in someone else's hand. Turning the spear point, he twists the nostrils around.) Zhang made a sound of enduring pain. (Right here. Do you still call it going after wild ducks? Do you know pain and itch?) The Great Master said: "When did they ever fly away?" (Do not deceive people. This old man turns out to be living in the ghost cave.)

正眼觀來卻是百丈具正因。馬大師無風起浪。諸人要與佛祖為師。參取百丈。要自救不了。參取馬祖大師。看他古人二六時中。未甞不在箇裡。百丈丱歲離塵。三學該練。屬大寂闡化南昌。乃傾心依附。二十年為侍者。及至再參。於喝下方始大悟。而今有者道。本無悟處。作箇悟門建立此事。若恁麼見解。如獅子身中蟲。自食獅子肉不見古人道。源不深者流不長。智不大者見不遠。若用作建立會。佛法豈到如今。看他馬大師與百丈行次。見野鴨子飛過。大師豈不知是野鴨子。為什麼卻恁麼問。且道他意落在什麼處。百丈只管隨他後走。馬祖遂扭他鼻孔。丈作忍痛聲馬祖雲。何曾飛去百丈便省。而今有底錯會。才問著便作忍痛聲。且喜跳不出。宗師家為人須為教徹。見他不會。不免傷鋒犯手。只要教他明此事。所以道。會則途中受用。不會則世諦流佈。馬祖當時若不扭住。只成世諦流佈。也須是逢境遇緣。宛轉教歸自己。十二時中。無空缺處。謂之性地明白。若只依草附木。認箇驢前馬後。有何用處。看他馬祖百丈恁麼用。雖似昭昭靈靈。卻不住在昭昭靈靈處。百丈作忍痛聲。若恁麼見去。遍界不藏頭頭成現。所以道。一處透千處萬處一時透。馬祖次日陞堂眾才集。百丈出卷卻拜蓆。馬祖便下座。歸方丈次問百丈。我適來上堂。未曾說法。爾為什麼。便卷卻蓆丈雲。昨日被和尚扭得鼻孔痛。祖雲。爾昨日向甚處留心。丈雲。今日鼻頭又不痛也。祖雲。爾深知今日事。丈乃作禮。卻歸侍者寮哭。同事侍者問雲。爾哭作什麼。丈雲。爾去問取和尚。侍者遂去問馬祖。祖雲。爾去問取他看。侍者卻歸寮問百丈。丈卻呵呵大笑。侍者雲。爾適來哭。而今為什麼卻笑。丈雲。我適來哭。如今卻笑。看他悟後。阿轆轆地。羅籠不住。自然玲瓏。雪竇頌雲。

Looking with the right eye, it is Baizhang who has the right cause and Great Master Ma who stirs up waves without wind. If you want to be a teacher of buddhas and patriarchs, study Baizhang. If you cannot save yourself, study Great Master Ma. See how the ancients, in all twelve periods of the day, were never apart from this. Baizhang left the dust as a youth with his hair in two tufts and thoroughly trained in the three studies. When Dajì (Mazu) spread the teaching in Nanchang, he devoted himself and attached himself to him, serving as attendant for twenty years. When he came to study again, he was greatly awakened only under a shout. Now some say there is originally no place of awakening, and make an entrance of awakening to establish this matter. Such a view is like the worm inside the lion's body eating the lion's flesh. Have you not seen what the ancients said: 'If the source is not deep, the stream is not long; if wisdom is not great, vision is not far'? If one used it to establish an understanding, how could the Buddha Dharma have reached today? See how, when Great Master Ma was walking with Baizhang and saw wild ducks fly past, would the Great Master not know they were wild ducks? Why then ask this way? Tell me, where does his meaning fall? Baizhang just followed behind him; Mazu then twisted his nostrils and Zhang made a sound of enduring pain. Mazu said: "When did they ever fly away?" Baizhang awakened at once. Now some mistakenly understand this and, as soon as asked, make a sound of enduring pain, and are glad that they cannot jump out of it. A master dealing with people must teach them thoroughly. Seeing that he did not understand, he could not avoid harming the edge and offending the hand; he only wanted to make him understand this matter. So it is said: if one understands, one benefits on the road; if one does not, it spreads as worldly truth. Had Mazu not twisted him then, it would have become only worldly truth. One must meet the situation and respond to circumstances, turning it round to return to oneself, with no gap in the twelve periods of the day. This is called the ground of nature being clear. If one merely relies on grass and clings to trees, taking a place in front of a donkey or behind a horse, what use is that? See how Mazu and Baizhang used it like this: though it seems bright and spiritual, it does not dwell in the bright and spiritual. Baizhang made a sound of enduring pain; if you see it like this, nothing is hidden throughout the world and every item appears. So it is said: if one place is penetrated, a thousand and ten thousand places are penetrated at once. The next day Mazu went up to the hall, and when the assembly had barely gathered, Baizhang came out and rolled up his mat. Mazu then came down from the seat and returned to the abbot's room, and asked Baizhang: "I have just gone up to the hall and not yet spoken the Dharma; why did you roll up the mat?" Zhang said: "Yesterday the Master twisted my nostrils and it hurt." Mazu said: "Where did you put your mind yesterday?" Zhang said: "Today my nose does not hurt anymore." Mazu said: "You truly understand today's matter." Baizhang bowed, then returned to the attendants' room and wept. A fellow attendant asked: "Why are you weeping?" Zhang said: "Go and ask the Master." The attendant went and asked Mazu. Mazu said: "Go and ask him yourself." The attendant returned to the room and asked Baizhang, and Zhang burst into hearty laughter. The attendant said: "You were just weeping; why are you laughing now?" Zhang said: "I wept just now, and now I laugh." See him after awakening, rolling and free, unable to be contained in a cage, naturally bright and clear. Xuedou's verse says:

野鴨子(成群作隊又有一隻)知何許(用作什麼。如麻似粟)馬祖見來相共語(打葛藤有什麼了期。說箇什麼。獨有馬祖識箇俊底)

Wild ducks (in groups and flocks, and there is one more) where do they come from? (What use are they? Like hemp and millet, countless) Mazu saw them and spoke with him (what end is there to tangled talk? What is he saying? Only Mazu recognizes the outstanding one)

話盡山雲海月情(東家杓柄長。西家杓柄短。知他打葛藤多少)

Talk exhausted the feelings of mountain clouds and sea moon (the east family's ladle handle is long, the west family's ladle handle is short. Who knows how much tangled talk there is)

依前不會還飛去(㘞。莫道他不會言。飛過什麼處去)

Still not understanding, he flies away again (Ha! Do not say he does not understand words; where did he fly to?)

欲飛去(鼻孔在別人手裡。已是與他下注腳了也)

He wanted to fly away (his nostrils are in someone else's hand; already a footnote has been added to him)

卻把住(老婆心切。更道什麼)道道(什麼道。不可也教山僧道。不可作野鴨子叫。蒼天蒼天。腳跟下好與三十棒。不知向什麼處去)

But was held fast (grandmotherly heart so earnest; what more is there to say?) Speak, speak! (What speak? Do not make this mountain monk speak. Do not cry like a wild duck. Heavens, heavens! Under your heels, thirty blows are well deserved. Do not know where you are going)

雪竇劈頭便頌道。野鴨子知何許。且道有多少。馬祖見來相共語。此頌馬祖問百丈雲。是什麼。丈雲。野鴨子。語盡山雲海月情。頌再問百丈什麼處去。馬大師為他意旨自然脫體。百丈依前不會。卻道飛過去也。兩重蹉過欲飛去。卻把住。雪竇據欵結案。又云。道道。此是雪竇轉身處。且道。作麼生道。若作忍痛聲則錯。若不作忍痛聲。又作麼生會。雪竇雖然頌得甚妙。爭奈也跳不出。

Xuedou praises it right from the start, saying: 'Wild ducks, where do they come from?' Tell me, how many are there? 'Mazu saw them and spoke with him.' This verse is about Mazu asking Baizhang "What is it?" and Zhang answering "Wild ducks." 'Talk exhausted the feelings of mountain clouds and sea moon.' The verse again asks Baizhang where they went; because Great Master Ma's meaning was naturally free of attachment, Baizhang still did not understand and said "They flew away," missing it twice. 'He wanted to fly away, but was held fast.' Xuedou concludes the case on the confession. Then he says: 'Speak, speak!' This is where Xuedou turns his body. Tell me, how should one speak? If one makes a sound of enduring pain, that is wrong. If one does not make a sound of enduring pain, how does one understand it? Though Xuedou has praised it most marvelously, he too cannot jump out of it.

垂示雲。透出生死。撥轉機關。等閑截鐵斬釘。隨處蓋天蓋地。且道是什麼人行履處。試舉看。

Introduction: Pass beyond birth and death, and turn the working mechanism. Cut iron and sever nails with ease; everywhere cover heaven and cover earth. Tell me, whose walking is this? Try citing it.

【五四】舉。雲門問僧近離甚處(不可也道西禪。探竿影草。不可道東西南北)僧雲。西禪(果然。可殺實頭。當時好與本分草料)門雲。西禪近日有何言句(欲舉恐驚和尚。深辨來風。也似和尚相似寐語)僧展兩手(敗闕了也。勾賊破家。不妨令人疑著)門打一掌(據令而行。好打。快便難逢)僧雲。某甲話在(爾待要翻欵那。卻似有攙旗奪鼓底手腳)門卻展兩手(嶮駕與青龍不解騎)僧無語(可惜)門便打(不可放過。此棒合是雲門吃。何故。當斷不斷返招其亂。闍黎合吃多少。放過一著。若不放過合作麼生)。

[Case 54] Cited: Yunmen asked a monk: "Where have you come from recently?" (Do not say Xichan. Probing with a pole, shadowing the grass. Do not say east, west, south or north.) The monk said: "Xichan." (Just so. A solid fellow, killed. He should be given his proper fodder.) Men said: "What words has Xichan had recently?" (If I cite it I fear I will startle the Master. Closely discerning the wind that comes, he also seems to talk in his sleep like the Master.) The monk spread out both hands. (A weak point. Leading a thief to wreck the house. No wonder it makes people suspect.) Men struck him once with the palm. (Acting on the command. Good blow. A swift one is hard to meet.) The monk said: "My words are still here." (Do you want to reverse the confession? It seems you have the hands and feet to snatch the flag and seize the drum.) Men in turn spread out both hands. (Dangerous: harnessed to a blue dragon without knowing how to ride.) The monk had nothing to say. (A pity.) Men then struck him. (Cannot be let pass. This blow should be Yunmen's to eat. Why? When he should cut and does not cut, he brings on disorder. How many blows does the student deserve? What if he lets one move pass; what if he does not?)

雲門問這僧。近離甚處。僧雲。西禪。這箇是當面話。如閃電相似。門雲。近日有何言句。也只是平常說話。這僧也不妨是箇作家。卻倒去驗雲門。便展兩手。若是尋常人遭此一驗。便見手忙腳亂。他雲門有石火電光之機。便打一掌。僧雲。打即故是。爭奈某甲話在。這僧有轉身處。所以雲門放開。卻展兩手。其僧無語。門便打。看他雲門自是作家。行一步知一步落處。會瞻前亦解顧後。不失蹤由。這僧只解瞻前不能顧後。頌雲。

Yunmen asked this monk: "Where have you come from recently?" The monk said: "Xichan." This is talk face to face, like lightning. Men said: "What words has he had recently?" This is only ordinary talk. The monk was certainly a master, and he turned and tested Yunmen by spreading out both hands. If an ordinary person suffered this test, he would be flustered and confused; but Yunmen had the device of a spark from flint and a flash of lightning, and struck him once with the palm. The monk said: "Striking is right, but my words are still here." This monk had a way of turning his body, so Yunmen let it go and in turn spread out both hands. The monk had nothing to say, and Men struck him. See how Yunmen is truly a master who knows where each step lands and looks ahead and also looks behind, not losing the track. This monk could only look ahead and could not look behind. The verse says:

虎頭虎尾一時收(殺人刀活人劍。須是這僧始得。千兵易得一將難求)凜凜威風四百州(坐斷天下人舌頭。蓋天蓋地)

Tiger's head and tiger's tail are gathered in at once (a sword that kills, a sword that gives life; only this monk will do. A thousand soldiers are easy to get, one general is hard to find) Awe-inspiring majesty over the four hundred provinces (sitting on and cutting off everyone's tongue, covering heaven and covering earth)

卻問不知何太嶮(不可盲枷瞎棒。雪竇元來未知在。闍黎相次著也)

Yet he asks, not knowing why it is so perilous (do not use blind cangue and blind staff. Xuedou, it turns out, does not yet know; the student will be caught soon)

師雲。放過一著(若不放過又作麼生。盡天下人一時落節。擊禪床一下)

The Master said: "Let one move pass." (If he did not let it pass, what then? All the world would at once lose their footing. He struck the meditation seat once.)

雪竇頌得此話極易會。大意只頌雲門機鋒。所以道。虎頭虎尾一時收。古人云。據虎頭收虎尾。第一句下明宗旨。雪竇只據欵結案。愛雲門會據虎頭。又能收虎尾。僧展兩手。門便打。是據虎頭。雲門展兩手。僧無語。門又打。是收虎尾。頭尾齊收。眼似流星。自然如擊石火。似閃電光。直得凜凜威風四百州。直得盡大地世界風颯颯地。卻問。不知何太嶮。不妨有嶮處。雪竇雲。放過一著。且道如今不放過時又作麼生。盡大地人。總須吃棒。如今禪和子。總道等他展手時。也還他本分草料。似則也似。是則未是。雲門不可只恁麼教爾休。也須別有事在。

Xuedou's verse on this story is very easy to understand. Its main idea is only to praise Yunmen's sharp wit, so it says: 'Tiger's head and tiger's tail are gathered in at once.' The ancients said: 'Take the tiger's head and gather in the tiger's tail; under the first phrase the main point is made clear.' Xuedou simply concludes the case on the confession. He loves how Yunmen could take the tiger's head and also gather in the tiger's tail. The monk spread out both hands and Men struck him: this is taking the tiger's head. Yunmen spread out both hands and the monk had nothing to say, and Men struck again: this is gathering in the tiger's tail. Head and tail are gathered together, the eyes like shooting stars, naturally like sparks from flint, like a flash of lightning, so that his awe-inspiring majesty fills the four hundred provinces and the whole world is rustling with wind. 'Yet he asks, not knowing why it is so perilous' means there is certainly danger here. Xuedou says: 'Let one move pass.' Tell me, if he does not let it pass now, what then? All the people on earth would have to take a beating. Now Chan students all say: "Wait until he spreads out his hands, and give him his proper fodder." It seems so, but it is not yet so. Yunmen cannot have meant to let you stop merely there; there must be something else.

垂示雲。穩密全真。當頭取證。涉流轉物。直下承當。向擊石火閃電光中。坐斷誵訛。於據虎頭收虎尾處。壁立千仞。則且置。放一線道。還有為人處也無。試舉看。

Introduction: Steady, secret and wholly true, take proof right at the top. Entering the flow and turning things, take it on directly. In the spark of flint and the flash of lightning, sit on and cut off confusion; at the place where you take the tiger's head and gather in the tiger's tail, stand like a wall of a thousand fathoms. Leave that aside for now. If a thread of a way is opened, is there still a way of helping people or not? Try citing it.