撫州曹山本寂禪師語錄 2.48

2.48

稠布衲問：「如何是色類？」余曰：「被毛戴角。」云：「如何是云語類？」余曰：「曹山只有一雙眉。」又問：「如何是水牯牛？」余曰：「矇矇瞳瞳。」云：「此意如何？」余曰：「不知有天地。」稠又舉：「上座問雲居：『先師有言：「自少養一箇兒子，頭長三尺、頸長二寸。」如何是自少養得底兒子？』居曰：『日給難忘。』云：『如何是頭長三尺？』居曰：『不奈何。』云：『如何是頸長二寸？』居曰：『至今還奈何得否？』云：『如何是日給難忘？』居曰：『常在則是。』云：『如何是常在？』居曰：『不違背則是。』云：『如何是不奈何？』居曰：『到恁麼時，甚麼人奈何得？』云：『至今還奈何，此意如何？』居曰：『三世諸佛不奈何。』」問余：「如何是頭長三尺頸長二寸？」余曰：「不是從來底事。」云：「如何是從來底事？」余曰：「喚作甚麼？」問：「沙門行箇甚麼行？」余曰：「畜生行。」云：「如何是畜生行？」余曰：「被毛戴角。」云：「如何是沙門？」余曰：「物物不間斷。」云：「不間斷底事如何？」余曰：「始得行。」云：「如何是被毛戴角底人？」余曰：「不懼業。」云：「為甚麼到恁麼地？」余曰：「若不懼業，甚麼處不到。」問：「從凡入聖則不問，從聖人凡時如何？」余曰：「水牯牛。」云：「如何是水牯牛？」余曰：「矇矇瞳瞳。」云：「此意如何？」余曰：「但念水草，餘無所知。」云：「成得箇甚麼邊事？」余曰：「秖是箇逢草喫草，逢水飲水。」（又曰：「這箇語有力。欲知有力，此人不執沙門邊事，亦不入諸聖報位，便是入異類。是異類，是被毛戴角，喚作沙門行，亦喚作沙門行李處，亦喚作頭長三尺頸長二寸。欲知此意，到沙門行時，不欲將尺寸分親疎，不得說張三李四。　又頭長三尺者，只得從小至大今日功成。得到恁麼時，喚作勝句妙句。頸長二寸者，是不坐沙門位，亦不處諸聖報位，故為頸長二寸。恁麼時，不得說著稱與不稱，所以道：不將尺寸來向這裏思量也。雖然如此，猶是類邊事。須知有異類中事，不見道：『智不到處，不得說著，說著即頭角生。喚作如如，早是變也。』須向異類中行，喚作虛一位，喚作覿面兼帶，全無的的也。」）

Chou Buna asked, "What is the class of form?" I said, "Wearing fur and bearing horns." He said, "What is the class of words?" I said, "Caoshan has only a single pair of eyebrows." He asked again, "What is the water buffalo?" I said, "Dim and dazed." He said, "What does this mean?" I said, "Not knowing that heaven and earth exist." Chou again brought up: "A senior seat asked Yunju, 'The late master had a saying: "From youth I have raised a son whose head is three feet long and whose neck is two inches long." What is the son raised from youth?' Yunju said, 'Daily provision is hard to forget.' He said, 'What is the head three feet long?' Yunju said, 'Nothing can be done about it.' He said, 'What is the neck two inches long?' Yunju said, 'Down to the present, can anything still be done about it?' He said, 'What is "daily provision is hard to forget"?' Yunju said, 'Constantly being present is it.' He said, 'What is constantly being present?' Yunju said, 'Not turning contrary is it.' He said, 'What is "nothing can be done about it"?' Yunju said, 'When arriving at such a time, who can do anything about it?' He said, '"Down to the present, can anything still be done"—what does this mean?' Yunju said, 'The Buddhas of the three periods can do nothing about it.'" He asked me, "What is the head three feet long and neck two inches long?" I said, "It is not the original matter." He said, "What is the original matter?" I said, "What do you call it?" He asked, "What practice does a śramaṇa practice?" I said, "The practice of a beast." He said, "What is the practice of a beast?" I said, "Wearing fur and bearing horns." He said, "What is a śramaṇa?" I said, "Thing after thing without interruption." He said, "What is the matter of being without interruption?" I said, "Only then can one practice." He said, "What is a person who wears fur and bears horns?" I said, "Not fearing karma." He said, "Why does one reach such a state?" I said, "If one does not fear karma, where would one not reach?" He asked, "Going from the ordinary into the sagely I do not ask about; what is it like when going from the sagely into the ordinary?" I said, "The water buffalo." He said, "What is the water buffalo?" I said, "Dim and dazed." He said, "What does this mean?" I said, "Thinking only of water and grass, knowing nothing else." He said, "What side of the matter does this accomplish?" I said, "It is simply coming upon grass and eating grass, coming upon water and drinking water." (I also said: "These words have power. If you wish to know that they have power: this person does not grasp at the śramaṇa's side of the matter, nor does he enter the retributive ranks of the sages; this is indeed entering among different kinds. Being among different kinds is wearing fur and bearing horns; it is called the practice of a śramaṇa, it is called the śramaṇa's place of conduct, and it is also called the head three feet long and neck two inches long. If you wish to know this meaning: when arriving at the śramaṇa's practice, one does not wish to use dimensions to divide intimacy and estrangement, nor may one speak of Zhang the Third and Li the Fourth. Furthermore, as for the head being three feet long, it is simply going from small to large, today's merit accomplished. Reaching such a time is called the supreme phrase and marvelous phrase. As for the neck being two inches long, it is not sitting in the rank of a śramaṇa, nor abiding in the retributive ranks of the sages; hence it is the neck two inches long. At such a time, one cannot speak of matching or not matching; therefore it is said: one does not bring dimensions here to deliberate. Although this is so, it is still a matter on the side of kind. One must know that there is a matter within different kinds. Have you not seen it said: 'Where wisdom does not reach, be sure not to speak of it; if you speak of it, horns will grow on your head. Calling it "suchness" is already changing.' One must act within different kinds; this is called emptying a single rank, called face-to-face integration, utterly without any exact target.")