雲門匡真禪師廣錄 1.8

1.8

問：「如何是雲門一曲？」師云：「臘月二十五。」進云：「唱者如何？」師云：「且緩緩。」問：「如何是祖師西來意？」師云：「日裏看山。」問：「如何是和尚家風？」師云：「久雨不晴。」進云：「如何是久雨不晴？」師云：「曬㫰著。」問：「如何是不帶眹？」師云：「天台普請，南嶽遊山。」問：「如何是向上一路？」師云：「九九八十一。」問：「如何是學人自己？」師云：「遊山翫水。」進云：「如何是和尚自己？」師云：「賴遇維那不在。」問：「如何是教主？」師云：「太無禮生。」問：「如何是一代時教？」師云：「對一說」。問：「如何是正法眼？」師云：「普。」問：「如何是端坐念實相？」師云：「河裏失錢河裏摝。」問：「如何是沙門行？」師云：「會不得。」進云：「為什麼會不得？」師云：「秖守會不得。」問：「如何是尋常之用？」師云：「且那裏葛藤去。」問：「如何是教意？」師云：「爾看什麼經？」僧云：「般若經。」師云：「一切智智清淨，還夢見未？」僧云：「一切智智清淨且置，如何是教意？」師云：「心不負人，面無慚色。放爾三十棒。」問：「如何報得四恩三有去？」師云：「抱頭哭蒼天。」問：「如何是正法眼？」師云：「粥飯氣。」問：「如何是三昧？」師云：「到老僧一問，還我一句來。」問：「如何是諸佛出身處？」師云：「東山水上行。」問：「乞師指箇入路。」師云：「喫粥喫飯。」師云：「我事不獲已，向爾諸人道直下無事，早是相埋沒也。更欲蹋步向前，尋言逐句求覓解會，千差萬別。廣設問難，贏得一場口滑，去道轉遠，有什麼歇時？秖此箇事，若在言語上，三乘十二分教豈是無言語？因什麼道教外別傳？若從學解機智，秖如十地聖人說法如雲如雨，猶被訶責見性如隔羅縠。以此故知，一切有心，天地懸殊。雖然如此，若是得底人，道火不能燒口，終日說事，未嘗挂著脣齒，未曾道著一字，終日著衣喫飯，未曾觸著一粒米、挂一縷絲。雖然如此，猶是門庭之說，須是實得與麼始得。若約衲僧門下句裏呈機，徒勞佇思；直饒一句下承當得，猶是瞌睡漢。」時有僧問：「如何是一句？」師云：「舉。」問：「如何是說時默？」師云：「清機歷掌。」進云：「如何是默時說？」師云：「嗄。」進云：「不默不說時如何？」師將棒趁。問：「如何是雲門劍？」師云：「祖。」問：「如何是諸佛出身處？」師云：「更請一問。」問：「如何是露地白牛？」師云：「覿機無改路。」進云：「放著什麼處？」師云：「再舉不逾塵。」問：「如何是塵塵三昧？」師云：「桶裏水，鉢裏飯。」問：「如何是一如體玄？」師云：「欠爾一問。」問：「如何是玄中的。」師云：「𡎺。」進云：「如何即是？」師云：「速退速退，妨他別人問。」問：「如何是非思量處？」師云：「識情難測。」問：「鑿壁偷光時如何？」師云：「恰。」問：「一言道盡時如何？」師云：「裂破。」進云：「和尚作麼生下手拈掇？」師云：「拈取糞箕掃帚來。」問：「如何舉唱即得不負來機？」師云：「道什麼？」進云：「還可來意也無？」師云：「且緩緩。」師云：「三乘十二分教橫說竪說，天下老和尚縱橫十字說，與我拈針鋒許說底道理將來看，與麼道早是死馬醫。雖然如此，且有幾箇到此境界？不敢望爾言中有響、句裏藏鋒，瞬目千差、風恬浪靜。伏惟尚饗。」問：「如何是透法身句？」師云：「北斗裏藏身。」問：「如何是本來宗？」師云：「不問不答。」問：「如何是三界唯心萬法唯識？」師云：「我今日不答話。」進云：「為什麼不答話？」師云：「驢年會麼？」問：「如何是吹毛劍？」師云：「骼。」又云：「胔。」問：「如何是內外光？」師云：「向什麼處問？」學云：「如何明達？」師云：「忽然有人問爾，作麼生道？」進云：「明達後如何？」師云：「明即且置，還我達來。」問：「如何是切急一句？」師云：「吃。」問：「如何是本來心？」師云：「舉起分明。」問：「如何是衲僧孔竅？」師云：「放過一著。」進云：「請師道。」師云：「對牛彈琴。」問：「如何是大乘修行？」師云：「一榼在手。」問：「如何是一切智智清淨？」師云：「僧堂入佛殿。」問：「如何是不挂脣吻一句？」師云：「合取狗口。」問：「如何是海印三昧？」師云：「爾但禮拜問著，待我東行西行。」問：「如何轉動即得不落階級？」師云：「南斗七，北斗八。」

A monk asked, "What is the melody of Yunmen?" The Master said, "The twenty-fifth day of the twelfth month." The monk advanced and asked, "What about the singer?" The Master said, "Just slow down." He asked, "What is the intention of the Patriarch in coming from the West?" The Master said, "Looking at the mountains by daylight." He asked, "What is the house style of the upādhyāya?" The Master said, "A long rain that does not clear." The monk advanced and asked, "What is 'a long rain that does not clear'?" The Master said, "Air and dry it." He asked, "What is having no omen?" The Master said, "General work at Tiantai, wandering the mountains at Nanyue." He asked, "What is the transcendental path?" The Master said, "Nine times nine is eighty-one." He asked, "What is the student's self?" The Master said, "Wandering the mountains and enjoying the waters." The monk advanced and asked, "What is the upādhyāya's self?" The Master said, "Fortunately, the karmadāna is away." He asked, "Who is the Master of the Teaching?" The Master said, "Utterly ill-mannered!" He asked, "What is the teaching of an entire lifetime?" The Master said, "Exclaiming in response to the one." He asked, "What is the eye of the true Dharma?" The Master said, "Universal." He asked, "What is sitting upright and contemplating dharmatā?" The Master said, "Losing coins in the river, scooping them from the river." He asked, "What is the practice of a śramaṇa?" The Master said, "Cannot understand." The monk advanced and asked, "Why cannot one understand?" The Master said, "Just sticking to not understanding." He asked, "What is everyday functioning?" The Master said, "Go over there with your entanglements." He asked, "What is the intention of the teaching?" The Master said, "What sūtra do you read?" The monk said, "The Prajñā Sūtra." The Master said, "Have you even dreamt of the purity of sarvajñajñāna?" The monk said, "Setting aside the purity of sarvajñajñāna, what is the intention of the teaching?" The Master said, "A mind that does not wrong others, a face without shame. I spare you thirty blows." He asked, "How can one repay the four obligations and the three realms of existence?" The Master said, "Hold your head and weep to the azure heavens." He asked, "What is the eye of the true Dharma?" The Master said, "The smell of congee and rice." He asked, "What is samādhi?" The Master said, "When a question reaches this old monk, return a phrase to me." He asked, "What is the place where all buddhas appear?" The Master said, "The Eastern Mountain walks on water." He asked, "I beg the Master to point out an entryway." The Master said, "Eat congee, eat rice." The Master said, "Out of necessity, when I tell you people that directly right now there is nothing the matter, that is already burying you. If you still want to step forward, chasing words and pursuing phrases to seek an intellectual understanding, that produces a thousand differences and myriad distinctions. Broadly proposing questions and objections, you gain nothing but a slippery tongue; you go further away from the Way, so when will there ever be a rest? This very matter—if it were in words and phrases, does the three vehicles' twelve divisions of the teaching lack words and phrases? Why was it called a separate transmission outside the teachings? If one approaches it through intellectual understanding and sharp wit, even the holy ones of the ten stages expound the Dharma like clouds and rain, yet they are still reprimanded for seeing the nature as if through a veil of gauze. From this one knows that wherever there is deliberate mind, it is as distant as heaven and earth. Even so, if it is a person who has attained it, he speaks of fire and it does not burn his mouth; all day long he talks of matters, yet they never hang upon his lips and teeth; he has never spoken a single word. All day long he wears clothes and eats rice, yet he has never touched a single grain of rice or worn a single thread of silk. Even so, this is still house style talk; you must genuinely attain it thus before it will do. If within the patch-robed monk's gate one manifests dynamics within phrases, it is a waste of effort to ponder; even if you can take it upon yourself under a single phrase, you are still a drowsy fellow." At the time a monk asked, "What is the single phrase?" The Master said, "Bring it up." He asked, "What is speaking while silent?" The Master said, "A clear dynamic right in the palm." The monk advanced and asked, "What is being silent while speaking?" The Master said, "Ha!" The monk advanced and asked, "What is it when neither silent nor speaking?" The Master drove him away with his stick. He asked, "What is the sword of Yunmen?" The Master said, "Patriarch." He asked, "What is the place where all buddhas appear?" The Master said, "Please ask another question." He asked, "What is the white ox in the open ground?" The Master said, "Facing the encounter, there is no change of path." The monk advanced and asked, "Where is it put?" The Master said, "Brought up again, it does not transcend the dust." He asked, "What is dust-by-dust samādhi?" The Master said, "Water in the pail, rice in the bowl." He asked, "What is the mysterious substance of oneness?" The Master said, "I owe you a question." He asked, "What is the bullseye within the mystery?" The Master said, "Block!" The monk advanced and asked, "What is it then?" The Master said, "Retreat quickly, retreat quickly! You are hindering others from asking." He asked, "What is the place of non-thinking?" The Master said, "Cognitive consciousness is hard to fathom." He asked, "What is it like when boring through the wall to steal light?" The Master said, "Just right." He asked, "What is it like when a single word exhausts it completely?" The Master said, "Torn apart!" The monk advanced and asked, "How does the upādhyāya set his hand to pick it up?" The Master said, "Bring the dung basket and the broom." He asked, "How does one chant and proclaim so as not to betray the incoming encounter?" The Master said, "What did you say?" The monk advanced and asked, "Does it accord with the incoming intention or not?" The Master said, "Just slow down." The Master said, "The three vehicles and twelve divisions of the teaching speak of it horizontally and vertically; old monks across the world speak of it crisscross. Bring forth the principle that can be spoken of on the tip of a needle and let me see it! Speaking thus is already treating a dead horse. Even so, how many have reached this realm? I do not dare expect from you that there is an echo in your words, an edge hidden in your phrases, a thousand differences in the blink of an eye, or calm winds and still waves. I humbly offer: enjoy the feast!" He asked, "What is the phrase that penetrates the dharmakāya?" The Master said, "Hiding the body in the Northern Dipper." He asked, "What is the fundamental school?" The Master said, "No question, no answer." He asked, "What is 'the three realms are cittamātra, myriad dharmas are vijñaptimātra'?" The Master said, "Today I do not answer questions." The monk advanced and asked, "Why do you not answer questions?" The Master said, "Will you understand in the year of the donkey?" He asked, "What is the hair-severing sword?" The Master said, "Skeleton." And said, "Rotten flesh." He asked, "What is the inner and outer light?" The Master said, "From where do you ask?" The student said, "How can one be clearly enlightened?" The Master said, "If suddenly someone asks you, what will you say?" The monk advanced and asked, "What after one is clearly enlightened?" The Master said, "Setting clarity aside for now, give me back your enlightenment." He asked, "What is the most urgent phrase?" The Master said, "Eat!" He asked, "What is the fundamental mind?" The Master said, "Clearly distinct when brought up." He asked, "What are the apertures of a patch-robed monk?" The Master said, "I let a move pass." The monk advanced and asked, "Please, Master, speak." The Master said, "Playing the zither to a cow." He asked, "What is the practice of the Great Vehicle?" The Master said, "A flask in hand." He asked, "What is the purity of sarvajñajñāna?" The Master said, "Entering the Buddha hall from the Sangha hall." He asked, "What is the single phrase that does not hang upon the lips?" The Master said, "Shut your dog mouth." He asked, "What is sāgaramudrā-samādhi?" The Master said, "Just bow and ask, and wait for me to walk east and walk west." He asked, "How can one turn around without falling into stages?" The Master said, "The Southern Dipper seven, the Northern Dipper eight."