雲門匡真禪師廣錄 1.18

1.18

上堂云：「故知時運澆漓、代干像季，近日師僧北去言禮文殊，南去謂遊南嶽，與麼行脚，名字比丘徒消信施。苦哉苦哉！問著黑漆相似，秖管取性過日，設有三箇兩箇，狂學多聞記持話路，到處覓相似語句，印可老宿，輕忽上流，作薄福業，他日閻羅王釘釘之時，莫道無人向汝道。若是初心後學，直須擺動精神，莫空記說，多虛不如少實，向後秖是自賺。有什麼事，近前。」問：「學人正在迷途，請師一接。」師云：「道什麼？」問：「如何是教意？」師云：「答猶未了。」進云：「和尚什麼處答？」師云：「將謂汝靈利。」問：「如何是衲僧正眼？」師云：「那箇師僧近前來。」其僧近前，師咄云：「去。」問：「如何會得和尚一句？」師云：「臘月二十五。」問：「教中即不問，如何是宗門中事？」師云：「既有來問，速禮三拜。」問：「絕消息處如何履踐？」師云：「三十年後。」進云：「秖今如何？」師云：「莫亂統。」問：「性源還有語也無？」師云：「莫問。」問：「佛病祖病將何醫？」師云：「審即諧。」進云：「將何醫？」師云：「幸有力。」問：「百步穿楊，請師指的？」師云：「答這話去也。」問：「言詮不及處，如何體會？」師云：「對眾快禮三拜。」問：「竛竮之子如何進步？」師云：「目前不辨。」進云：「豈無尊貴？」師云：「不較多。」進云：「作麼生？」師云：「作麼生？」問：「凡有言說皆是葛藤，如何是不葛藤？」師云：「大有人見汝問。」問：「急急相投，請師指教？」師云：「作麼生道？」進云：「不會，請師道。」師云：「作麼？」

Ascending the hall, he said: "Thus we know that the fortunes of the times are corrupt and declining, and our era borders on the semblance-age. Recently, when monks go north, they claim to pay homage to Mañjuśrī; when they go south, they claim to roam Mount Nanyue. Going on pilgrimage like this, nominal bhikṣus vainly consume the offerings of the faithful. How bitter! How bitter! When questioned, they are just like black lacquer, doing nothing but indulging their whims to while away the days. Even if there are two or three who wildly study much hearing and memorize lineages of words, going everywhere to seek out similar phrases to confirm old masters and slight their superiors, they create the karma of meager fortune. Another day, when King Yama drives in the nails, do not say no one spoke to you! If you are beginners and junior students, you must shake up your spirit; do not memorize speech in vain. Much emptiness is not as good as a little reality; later on it will only be deceiving yourself. If you have any business, come forward!"

A monk asked: "The student is right in the midst of a lost path; please, Master, receive me."
The Master said: "What did you say?"

He asked: "What is the intention of the teaching?"
The Master said: "The answer is not yet finished."
He advanced and asked: "Where did the Upādhyāya answer?"
The Master said: "I thought you were sharp."

He asked: "What is the patch-robed monk's correct eye?"
The Master said: "That monk, come forward."
The monk came forward; the Master scolded: "Go!"

He asked: "How can one understand the Upādhyāya's phrase?"
The Master said: "The twenty-fifth of the twelfth month."

He asked: "I do not ask about what is in the teachings; what is the matter in the ancestral school?"
The Master said: "Since a question has come, quickly make three bows!"

He asked: "How does one practice at the place where news is cut off?"
The Master said: "After thirty years."
He advanced and asked: "What about right now?"
The Master said: "Do not be disorderly!"

He asked: "Is there still speech at the source of nature?"
The Master said: "Do not ask."

He asked: "With what can the illness of the Buddhas and the illness of the Patriarchs be cured?"
The Master said: "If careful, it will be harmonious."
He advanced and asked: "With what can it be cured?"
The Master said: "Fortunately, there is strength."

He asked: "Piercing a willow leaf from a hundred paces—please, Master, point to the target."
The Master said: "Answering this speech, I'm off."

He asked: "Where verbal explanations do not reach, how does one realize it?"
The Master said: "Quickly make three bows before the assembly!"

He asked: "How does a destitute child advance?"
The Master said: "Not discerning what is before the eyes."
He advanced and asked: "Is there not something exalted?"
The Master said: "Not by much."
He advanced and asked: "How so?"
The Master said: "How so?"

He asked: "All utterances are entanglements; what is non-entanglement?"
The Master said: "There are plenty of people who see you asking."

He asked: "Coming urgently to seek refuge, please, Master, give instruction!"
The Master said: "How do you speak?"
He advanced and asked: "I do not understand; please, Master, speak!"
The Master said: "Why?"