大慧普覺禪師語錄 14.2.2

14.2.2

』又自代云：『雙生也。 』亦只作言下合無生會，云：他自問牯牛牸牛，乃自代云：『雙生也。 』更無少剩，佛眼也覷不見。 將此等語，作以的破的不露鋒鋩、不費氣力會。 又如古人指一片石問學者云：『此一片石，在心內在心外？ 』答云：『在心內。 』古德云：『爾著甚死急，心內著一片石。 』眾中商量云：『不合以內外答他。 若以內外答，則法有少剩矣。 』出語云：『大好一片石。 』或云：『痛領一問。 』或云：『喚甚麼作一片石。 』或云：『諾諾。 』或云：『在法堂前。 』或云：『謝師指示。 』或云：『和尚還識羞麼？ 』或云：『鈍置殺人。 』凡答如此話，只以一句包却，謂之綿密，謂之不走作。 如此之見，叢林甚多。 或者謂一切語言總不干事，凡舉覺時先大瞠却眼，如小兒患天弔，見神見鬼一般，只於瞠眉努眼處領略，更錯引古人言句證據曰：『舉不顧即差互，擬思量何劫悟。 』舉時須要以眼顧視，只是以古人言句提撕一遍，喚作不在言句上，如柏樹子、洗鉢盂、麻三斤之類，若過得一箇時，餘者撥牌子過，更不費力。 如此之類，比擊石火閃電光底，只添得箇瞠眉努眼而已，亦各各自謂得祖師巴鼻，莫謗他古人好。 如舉僧問雲門：『如何是透法身句？ 』門云：『北斗裏藏身，爾作麼生會？ 』學者即大瞠却眼云：『北斗裏藏身，師家或權為沮抑學者。 』又連叫數聲云：『北斗裏藏身。 北斗裏藏身。 』以謂把得定作得主，不受轉喚，師家奈何不下，亦喚作實頭。 方始問其意旨如何？ 遂下語云：『佛眼也覷不見。 』或云：『舉頭天外看。 』或問：『如何是祖師西來意？ 庭前柏樹子。 』即下語云：『一枝南一枝北。 』或云：『能為萬象主，不逐四時凋。 』已上盡在瞠眉努眼提撕處，然後下合頭語，以為奇特。 癡漢，不可瞠眉努眼時便有禪，不瞠眉努眼時便無禪也； 不可提撕時便有禪，不提撕時便無禪也。 或者見雲門如此說，便又錯會云：『提撕時也是，不提撕時也是，更無兩般。 』似這般底，更是救不得。 或者都不理會，纔說著佛法、說著悟處，便是發狂，更錯引古人言句云：『本無迷悟人，只要今日了。 』凡古人因緣，謂之設權，亦謂之建立實頭底，只在不作佛法商量處，凡有問答，一一據實祇對，平常無事，天是天地是地，露柱是木頭，金剛是泥塑，飢來喫飯困來打眠，更有何事？ 豈不見，真淨和尚云：『莫將無事會，無事困人心。 』往往中無事毒者，却以此言為非。 或者見古人公案，不可以理路商量處，便著一轉沒交涉底語，一應應過，謂之玄妙，亦謂之不涉義路，亦謂之當機透脫。 如僧問趙州：『萬法歸一，一歸何所？ 』州云：『我在青州作一領布衫重七斤。 』之類，多少人錯商量云：『這僧致得箇問頭奇特，不是趙州有出身之路，便奈何不得。 』云：『萬法歸一，一更無所歸； 若有所歸，即有實法。 』所以趙州識得破，當機妙用，一應應過，云：『我在青州作一領布衫重七斤。 』多少奇特。 或者商量道：『萬法歸一，一歸何所？ 一若無所歸，即落空去，所以趙州道：「我在青州作一領布衫重七斤。 」趙州這一轉語，直是奇特，不落有無，答得甚妙。 』或者謂：『雲門如此說，只是怕人執著； 若不執著，便是祖師心要。 只要得是事，不著自由自在，非離真而立處，立處即真，更有甚麼事？ 』或問他父母未生時如何是爾本來面目，便云：『無侍者祗對和尚，將箇業識作本命元辰。 』如此之流，盡是癡狂外邊走。 又有一般底，自知道眼不明，禪不取信於人，無以開示學者，自來又不曾聽教，旋於座主處作短販，逴得一言半句狐媚聾俗，臨濟和尚曰：『有一般瞎禿兵，向教乘中取意度商量，成於句義，如將屎塊子口中含了却吐與別人，直是叵耐。

And he answered on his behalf, saying, 'Twins.' They also merely understand it as conforming to unconditioned non-arising through the words, saying, 'He himself asked about bullocks and heifers, and then answered for him, saying, "Twins." Nothing left over at all—even the Buddha's eye cannot catch sight of it.' They take such words as hitting the bullseye without exposing the blade's edge and without wasting energy. Furthermore, for instance, an ancient pointed to a stone and asked a student, 'Is this stone inside the mind or outside the mind?' The student replied, 'Inside the mind.' The ancient worthy said, 'What desperate rush are you in to put a stone inside your mind?' People in the assembly deliberate over this, saying, 'He should not have answered with inside or outside. If answered with inside or outside, then dharma would have something left over.' So they offer the remark, 'What a very fine stone!' Or they say, 'I deeply appreciate this question.' Or they say, 'What do you call a stone?' Or they say, 'Yes, yes.' Or they say, 'In front of the dharma hall.' Or they say, 'Thank you, Master, for the instruction.' Or they say, 'Does the reverend still know shame?' Or they say, 'You are making a fool of me!' Whenever answering such sayings, they merely wrap it up with a single phrase, calling it 'dense and seamless' and calling it 'not running astray.' Views like this are very numerous in the monasteries. Others say that all words have nothing at all to do with it; whenever they bring it up, they first glare wide-eyed, like a child suffering from infant convulsions who sees ghosts and spirits, grasping it only in the staring brows and glaring eyes, and they erroneously quote the words of ancients as evidence: 'If you bring it up without looking, you are mistaken; if you intend to deliberate, in what kalpa will you awaken?' When bringing it up, one must look with the eyes, merely bringing up the words of the ancients once to alert oneself, calling it 'not dwelling on words and phrases.' Such as the cypress tree, washing the bowl, the three pounds of hemp, and the like—if they can get past one of them, they brush aside the rest without wasting any more effort. This sort of thing, compared to flint-struck sparks or flashes of lightning, only adds glaring eyes and raised brows, yet each and every one claims to have grasped the Patriarch's nostril. It would be better not to slander those ancients! For example, when bringing up a monk asking Yunmen, 'What is the phrase that penetrates the dharmakāya?' Yunmen said, 'Hiding the body in the Northern Dipper. How do you understand it?' The student then glares wide-eyed and says, 'Hiding the body in the Northern Dipper!' If the teacher provisionally checks him, he shouts several times in succession, 'Hiding the body in the Northern Dipper! Hiding the body in the Northern Dipper!' thinking that he holds firm and is master of himself, not being swayed, and the teacher, unable to do anything, also calls him genuine. Only then does the teacher ask what his meaning is. Thereupon he offers the remark, 'Even the Buddha's eye cannot catch sight of it.' Or he says, 'Raise your head and look beyond the heavens.' Or when asked, 'What is the meaning of the Patriarch's coming from the West? The cypress tree in the courtyard,' he immediately offers the remark, 'One branch to the south, one branch to the north.' Or he says, 'Able to be master of all phenomena, not withering with the four seasons.' All the above reside in the glaring eyes and raised brows when bringing it to mind, and then delivering a matching phrase, considering it extraordinary. Blind fools! It is not that when glaring eyes and raising brows there is Chan, and when not glaring eyes and raising brows there is no Chan; it is not that when bringing it to mind there is Chan, and when not bringing it to mind there is no Chan. Others, seeing Yunmen speak like this, then mistakenly understand, saying, 'When bringing it to mind, it is so; when not bringing it to mind, it is also so—there are not two different kinds.' Those like this are even beyond rescue. Still others do not pay attention to anything at all; as soon as one mentions the buddhadharma or mentions awakening, they go mad, and they erroneously quote the words of ancients, saying, 'Originally there is no person of delusion or awakening; one only needs to settle it today.' All the ancient encounters they call 'establishing the provisional' and also call 'establishing what is genuine,' lying only in not deliberating over the buddhadharma. Whenever there is a question and answer, they respond based on the facts one by one, ordinary and without affairs: heaven is heaven and earth is earth, exposed pillars are wood, vajra-guardians are sculpted from clay, when hungry eating food and when weary sleeping—what else is there? Have you not seen what Reverend Zhenjing said: 'Do not understand it as having no affairs; having no affairs binds people's minds.' Often those poisoned by 'no affairs' actually consider these words to be wrong. Others, seeing that the ancients' gong'ans cannot be deliberated upon through rational paths, then produce an irrelevant phrase and answer it offhand, calling it 'mysterious and wondrous,' calling it 'not involving paths of meaning,' and calling it 'leaping free right at the dynamic moment.' For example, when a monk asked Zhaozhou, 'The myriad dharmas return to the one; where does the one return?' Zhaozhou said, 'When I was in Qingzhou, I made a cloth robe weighing seven catties.' Regarding things of this kind, how many people mistakenly deliberate, saying, 'This monk posed an extraordinary question; if Zhaozhou did not have an avenue of escape, he would have been at a loss.' They say, 'The myriad dharmas return to the one; the one has nowhere else to return. If it had somewhere to return, there would be a real dharma.' Therefore Zhaozhou saw through it, and with wondrous function at the dynamic moment, he brushed it off in reply, saying, 'When I was in Qingzhou, I made a cloth robe weighing seven catties.' How extraordinary! Others deliberate, saying, 'The myriad dharmas return to the one; where does the one return? If the one had nowhere to return, it would fall into emptiness. Therefore Zhaozhou said: "When I was in Qingzhou, I made a cloth robe weighing seven catties." This turning-word of Zhaozhou is truly extraordinary, falling neither into existence nor nonexistence; he answered it wonderfully.' Others say, 'Yunmen speaks like this only because he fears people will attach to things; if one does not attach, that is the Patriarch's essential mind. One only needs to realize this matter, unattached, free and at ease; not departing from reality where one stands, where one stands is reality—what else is there?' Or if asked, 'Before your parents were born, what was your original face?' they immediately say, 'No attendant responds to the reverend,' taking karmic consciousness as their vital essence. Followers like this are all madmen running outside. There is yet another sort who know that their own dharma eye is not bright, that their Chan does not win people's trust, and that they have no means to instruct students. They themselves have never listened to the teachings, so they make petty peddling at the lecturers' places, snatching a phrase or half a sentence to bewitch the deaf and vulgar. Master Linji said, 'There is a kind of blind bald soldiers who take ideas from the scriptural vehicles and deliberate them, turning them into phrasal meanings, just like holding a lump of dung in their mouths and spitting it out to others—they are truly unbearable!'