雲門匡真禪師廣錄 1.25

1.25

上堂，大眾集，良久驀拈拄杖云：「看看，北欝丹越人見汝般柴不易，在中庭裏相撲供養爾，更為儞念般若經云：『一切智智清淨，無二無二分，無別無斷故。』」僧便問：「如何是一切智智清淨？」師云：「西天斬頭戢臂，這裏自領出去。」問：「挂錫幽巖時如何？」師云：「在什麼處？」問：「如何是深中淺？」師云：「山河大地。」進云：「如何是淺中深？」師云：「大地山河。」進云：「如何是深？」師云：「朝到西天，暮歸唐土。」問：「迦葉入定時如何？」師云：「匿得麼？」進云：「還見十方不？」師云：「好手透不出。」問：「真如湛寂妙絕無門時如何？」師云：「自機迴照。」進云：「秖這裏如何？」師云：「莫錯。」問：「千般方便誘引歸源，未審源中事如何？」師云：「有問有答，速道將來。」僧應：「喏。」師云：「迢遙也。」問：「如何是雲門劍？」師云：「揭。」進云：「用者如何？」師云：「蘇嚕蘇嚕。」問：「如何是祖師西來意？」師云：「沒即道。」進云：「不會。」師云：「壯一問。」問：「能詮表裏時如何？」師云：「風不入。」進云：「表裏事如何？」師云：「錯。」問：「萬機俱罷時如何？」師云：「塚上生芝草。」問：「觀身無己、觀外亦然時如何？」師云：「熱發作麼？」進云：「與麼則氷消瓦解去也。」師便打。問：「龍門有意、進水無能時如何？」師云：「來機即易，再舉還難。」進云：「正與麼時如何？」師云：「快。」

Ascending the hall, when the great assembly had gathered, after a long silence he abruptly held up his staff and said: "Look, look! The people of Uttarakuru in the north, seeing that it is not easy for you to carry firewood, are wrestling in the courtyard as an offering to you, and furthermore reciting the Prajñā Sūtra for you, saying: 'Sarvajñajñāna is pure, non-dual, without dual division, because it is without distinction and without interruption.'" A monk then asked, "What is the purity of sarvajñajñāna?" The Master said, "In India they cut off heads and sever arms; here you take yourself out." He asked, "What about hanging one's staff in a secluded crag?" The Master said, "In what place?" He asked, "What is the shallow within the deep?" The Master said, "Mountains, rivers, and the great earth." He advanced and asked, "What is the deep within the shallow?" The Master said, "The great earth, mountains, and rivers." He advanced and asked, "What is the deep?" The Master said, "In the morning arriving in India, in the evening returning to the land of Tang." He asked, "What about when Kāśyapa entered samādhi?" The Master said, "Could he conceal it?" He advanced and asked, "Does he still see the ten directions or not?" The Master said, "Even a skilled hand cannot penetrate through." He asked, "What about when suchness is tranquil and still, subtle and wondrous without a gate?" The Master said, "Reflecting back on one's own dynamic functioning." He advanced and asked, "What about right here?" The Master said, "Do not err." He asked, "A thousand kinds of expedient means entice one to return to the source; I wonder, what is the matter in the source?" The Master said, "There is question and there is answer; speak it quickly!" The monk answered, "Yes." The Master said, "Far off indeed!" He asked, "What is the sword of Yunmen?" The Master said, "Tear open!" He advanced and asked, "What about one who uses it?" The Master said, "Suru suru." He asked, "What is the intention of the Patriarch in coming from the West?" The Master said, "When it is submerged, then speak." He advanced and asked, "I do not understand." The Master said, "A robust question!" He asked, "What about when capable of expressing both the exterior and interior?" The Master said, "Wind does not enter." He advanced and asked, "What about the matter of exterior and interior?" The Master said, "A mistake." He asked, "What about when myriad functions have all ceased?" The Master said, "Reishi grass grows on the burial mound." He asked, "What about contemplating the body as having no self, and contemplating the outside as likewise?" The Master said, "Why work up a fever?" He advanced and asked, "If so, then ice melts and tiles shatter." The Master then struck him. He asked, "What about having the intention for the Dragon Gate, but lacking the ability to advance against the current?" The Master said, "Incoming functioning is easy, but raising it again is hard." He advanced and asked, "What about precisely at such a time?" The Master said, "Quick!"