雲門匡真禪師廣錄 1.12

1.12

上堂云：「盡乾坤一時將來著爾眼睫上，爾諸人聞與麼道，不敢望汝出來性燥把老僧打一摑，且緩緩子細看，是有是無？是箇什麼道理？直饒爾向這裏明得，若遇衲僧門下，好槌脚折。若是箇人，聞說道什麼處有老宿出世，便好驀面唾，污我耳目。汝若不是箇手脚，纔聞人舉便承當得，早落第二機也。汝不看他德山和尚纔見僧入門，拽拄杖便趁。睦州和尚見僧入門來，便云：『現成公案，放爾三十棒。』自餘之輩合作麼生？若是一般掠虛漢，食人膿唾，記得一堆一擔搕𢶍，到處馳騁驢脣馬觜，誇我解問十轉五轉話。饒爾朝問至夜答到夜論劫，還夢見麼？什麼處是與人著力處？似這般底有人屈衲僧，齋也道得飯喫，堪什麼共語處？他日閻羅王面前，不取爾口解說。諸兄弟，若是得底人，他家依眾遣日。若未得，切莫掠虛，不得容易過時，大須子細。古人大有葛藤相為處，秖如雪峯和尚道：『盡大地是爾。』夾山和尚道：『百草頭上薦取老僧，鬧市裏識取天子。』洛浦和尚云：『一塵纔起大地全收，一毛頭師子全身總是。』爾把取飜覆思量看，日久歲深自然有箇入路。此箇事無爾替代處，莫非各在當人分上，老和尚出世，秖為爾作箇證明。爾若有箇入路少許來由，亦昧汝不得；若實未得，方便撥爾即不可。兄弟一等是蹋破草鞋行脚，拋却師長父母，直須著些子眼睛始得。若未有箇入頭處，遇著本色咬猪狗手脚，不惜性命入泥入水相為，有可咬嚼，眨上眉毛高挂鉢囊，十年二十年辦取徹頭，莫愁不成辦。直是今生未得，來生亦不失人身，向此門中亦乃省力，不虛辜負平生，亦不辜負施主師長父母。直須在意，莫空過時，遊州獵縣，橫擔拄杖一千里二千里走，這邊經冬，那邊過夏，好山好水，堪取性多齋供，易得衣鉢。苦屈苦屈！圖他一斗米，失却半年糧，如此行脚有什麼利益？信心檀越一把菜一粒米，作麼生消得？直須自看，無人替代，時不待人，一日眼光落地，前頭將何抵擬，莫一似落湯螃蟹手脚忙亂，無爾掠虛說大話處。莫將等閑空過時光，一失人身萬劫不復，不是小事莫據目前。俗子尚猶道『朝聞道夕死可矣』，況我沙門合履踐何事？大須努力。珍重。」

Ascending the hall, [the Master] said: "Take the entire universe all at once and place it on your eyelashes. When you people hear it said like this, I dare not expect you to step forward in hot-tempered passion and give this old monk a slap; yet take your time and look carefully: is it there, or is it not? What sort of principle is it? Even if you were to understand clearly right here, if you encountered the gate of a patch-robed monk, you would deserve to have your legs beaten and broken. If someone were a real person, the moment they heard it said that somewhere an old venerable had appeared in the world, they would immediately spit in his face to avoid dirtying their own ears and eyes. If you do not have such ability, and the moment you hear someone cite it you accept it directly, you have already fallen into the secondary pivot. Do you not see that whenever Upādhyāya Deshan saw a monk enter the gate, he seized his staff and chased him out? Whenever Upādhyāya Muzhou saw a monk entering the gate, he said: 'A ready-made public case—I spare you thirty blows.' What should the rest of the crowd do? If they are merely the common sort of phantom-grasping fellows who eat other people's pus and spit, memorizing a heap and shoulder-load of rubbish, everywhere parading their donkey lips and horse muzzles, boasting 'I know how to ask five or ten turning phrases'—even if you ask from morning to night and answer from night through the kalpas, have you seen it even in a dream? Where is there any place where you exert effort for others? When someone suffers under patch-robed monks of this sort, even if one can eat the vegetarian meal, what is there worth conversing about with them? On another day before King Yama, he will not accept your mouth's clever explanations. Brothers, if one is a person who has attained, their household follows the assembly and lets the days pass. If you have not attained it, by no means grasp at illusions, and do not let time pass by easily; you must be extremely meticulous. The ancients offered many entwining vines to help people: for instance, Upādhyāya Xuefeng said, 'The entire earth is you'; Upādhyāya Jiashan said, 'Pick out the old monk on the tips of the hundred grasses; recognize the Son of Heaven in the bustling market'; Upādhyāya Luopu said, 'The moment a single speck of dust arises, the entire great earth is completely gathered in; the whole body of the lion on the tip of a single hair is entirely it.' Take these up and turn them over in your thoughts; as the days and years deepen, there will naturally be an entry way. In this matter no one can take your place; is it not entirely up to each person's own share? An old upādhyāya's appearance in the world is merely to bear witness for you. If you have an entry way and a little bit of a footing, no one can obscure it from you; if you truly have not attained it, it will not do for skillful means to brush you off. Brothers, equally having worn out straw sandals on pilgrimage and abandoned teachers and parents, you must acquire some real eyes before you can succeed. If you do not yet have an entry point, when encountering genuine people with hands and feet that bite pigs and dogs, who spare no life and enter the mud and water to help you, there is something to chew on; blink your eyebrows, hang your bowl-bag high, and for ten or twenty years manage to penetrate through to the end—do not worry that it will not be accomplished. Even if you do not attain it in this life, in the next life you will not lose a human body, and within this gate it will also save effort; you will not have lived this life in vain, nor will you fail your donors, teachers, and parents. You must be intent on this! Do not pass the time in vain, roaming prefectures and hunting through counties, carrying your staff horizontally and running one or two thousand li, spending the winter here and passing the summer there, enjoying fine mountains and waters, indulging yourself where vegetarian offerings are abundant, and easily getting robes and bowls. What a bitter grievance, what a bitter grievance! Seeking a peck of someone's rice, you lose half a year's provisions—what benefit is there in such a pilgrimage? With a handful of greens and a grain of rice from a faithful donor, how will you digest them? You must look into it yourself; no one can take your place. Time waits for no one. One day when the light of your eyes falls to the ground, what will you use to withstand it ahead? Do not be like a crab dropped into boiling water, flailing your hands and feet in confusion, where there will be no room for you to grasp at illusions and talk big. Do not let time slip away in vain; once a human body is lost, it cannot be regained in ten thousand kalpas. This is no small matter; do not rely only on what is before your eyes. Even worldly people say, 'If in the morning one hears the Way, in the evening one may die content'; how much more so for what we śramaṇas ought to practice? You must exert great effort! Take care."