大慧普覺禪師語錄 14.3.3

14.3.3

』南嶽和尚知他時節已至，即向他道：『汝學坐禪？ 為學坐佛？ 若學坐禪，禪非坐臥； 若學坐佛，佛非定相。 於無住法，不應取捨，汝若坐佛，即是殺佛，若執坐相，非達其理。 』一時籍沒了他家計，却更要他納物事，教他無所從出，始肯捨命討箇死處。 命既捨了，便解問：『如何用心即合無相三昧？ 』南嶽云：『汝學心地法門，如下種子，我說法要，譬彼天澤，汝緣合故，當見其道。 』又問：『道非色相，云何能見？ 』南嶽云：『心地法眼能見乎道，無相三昧亦復然矣。 』祖云：『有成壞否？ 』南嶽云：『若以成壞聚散而見道者，非也。 』馬祖於是泮然無疑。 所謂不入虎穴，不得虎子，悟了若不遇人，十箇有五雙杜撰，決定為人不得。 諸人要識悟了遇人者麼？ 只這馬祖便是樣子也。 馬祖既得法，直往江西建立宗旨。 一日南嶽和尚曰：『道一在江西說法，總不見持箇消息來。 』遂囑一僧云：『汝去，待他上堂，便問：「作麼生？ 」看他道甚麼？ 記取來。 』其僧依教去，見上堂，便出問：『作麼生？ 』祖云：『自從胡亂後，三十年不曾少鹽醬。 』」師召大眾云：「祖師門下穿人鼻孔底，盡從這一句子來。 爾道：這一句子，從甚麼處來？ 從打牛打車處來。 爾若會得這箇，便會得臺山路上婆子，每有僧問：『臺山路向甚麼處去？ 』婆云：『驀直去。 』僧纔行，婆云：『好箇阿師，却恁麼去。 』趙州聞得，云：『待我去勘過這婆子。 』趙州去見婆子，亦如是問，婆子亦如是答。 歸來謂眾云：『臺山路上婆子，被老僧勘破了也。 』諸人還會麼？ 寰中天子勅，塞外將軍令，但恁麼看取。 山僧昔年理會不得，曾請益一杜撰長老，為山僧註解云：『這僧纔問臺山路向甚麼處去，便被婆子勘破了也。 婆云：「驀直去。 」僧便行，正是隨聲逐色，如何不被勘破？ 又道：「纔開口便勘破了也。 」』今日思量，直是叵耐。 山僧為爾說破，若會得趙州道：『臺山路上婆子被老僧勘破了也。 』便會婆子道：『好箇阿師，却恁麼去。 』山僧嘗頌云：『天下禪和說勘破，爭知趙州已話墮，引得兒孫不丈夫，人人點過冷地臥。 』此頌甚分明，切不得錯會。 既錯會這箇，定又錯會睦州喚僧大德，僧回首，州云：『擔版漢。 』曾有箇禪頭，舉這話問僧：『爾作麼生會？ 』纔見僧開口，便云：『果然擔版。 』且喜沒交涉。 雪竇拈云：『睦州只具一隻眼，這僧喚既回頭，因甚却成擔版？ 』晦堂云：『雪竇亦只具一隻眼，這僧一喚便回，為甚不成擔版？ 』這兩箇老漢？ 可與睦州把手共行。 若是箇靈利漢，纔聞舉著，眼似銅鈴，終不向這裏打之遶。 既不會這箇，定又錯會百丈野狐話，便道：『不落也是，不昧也是，只是當時答此話不合帶疑，所以墮野狐，謂野狐性多疑故。 』且喜沒交涉。 既錯會這箇，定又錯會祖師云：『不是風動，不是幡動，仁者心動。 』山僧亦曾請益一箇長老，意旨如何？ 長老將衫袖搖作風動勢云：『是甚麼？ 』苦哉苦哉，慚惶殺人，鈍置殺人。 有者道：『不是風動，不是旛動，定是心動。 』山僧尋常問學者：『不是風動，不是旛動，不是心動，作麼生？ 』這裏豈容眨眼？ 既錯會這箇，定又錯會『文殊是七佛之師，為甚麼出女子定不得，罔明菩薩為甚麼出得女子定？ 』眾中商量道：『杓柄在女子手裏。 』且喜沒交涉。 既錯會這箇，定又錯會雪峯道：『望州亭與汝相見了也，烏石嶺與汝相見了也，僧堂前與汝相見了也。 』如今諸方商量道：『作麼生是望州亭相見處？ 』便道：『南頭買賤，北頭賣貴。 』『烏石嶺相見意旨如何？ 』便道：『石頭大底大，小底小。 』『僧堂前相見又作麼生？ 』便道：『歸堂喫茶去。 』且喜沒交涉。 自餘邪解，不可勝數。

Reverend Nanyue knew that his time had arrived, and immediately said to him: 'Do you study sitting in Chan, or do you study sitting as a buddha? If you study sitting in Chan, Chan is neither sitting nor lying down. If you study sitting as a buddha, the Buddha has no fixed mark. Regarding the dharma of non-abiding, one should neither grasp nor reject. If you sit as a buddha, that is killing the Buddha; if you cling to the mark of sitting, you have not reached its principle.' Having completely confiscated his household livelihood, he further demanded that he pay taxes, leaving him with nowhere to turn, so that he was only then willing to sacrifice his life to find a place of death. His life having been abandoned, he was then able to ask: 'How should one apply the mind so as to accord with the formless samādhi?' Nanyue said: 'Your learning the Dharma-gate of the mind-ground is like sowing seeds; my expounding the essentials of the Dharma is like moisture from heaven. Because your conditions harmonize, you shall see the Way.' He further asked: 'The Way is not form or mark; how can it be seen?' Nanyue said: 'The Dharma-eye of the mind-ground can see the Way; the formless samādhi is also like this.' The Patriarch said: 'Is there creation and destruction?' Nanyue said: 'If one sees the Way through creation and destruction, aggregation and dispersion, that is incorrect.' Mazu thereupon became utterly clear and free of doubt. As it is said: if you do not enter the tiger's den, you will not get the tiger's cub. If after awakening one does not meet the right person, five pairs out of ten will be fabrications, definitely unable to help others. Do you all want to know one who met the right person after awakening? This Mazu right here is the model! After Mazu attained the Dharma, he went straight to Jiangxi to establish the ancestral teachings. One day Reverend Nanyue said: 'Daoyi is expounding the Dharma in Jiangxi, yet I never see any news brought from him.' He then instructed a monk, saying: 'Go, wait until he ascends the hall, and then ask: "How is it?" See what he says, and remember it to bring back.' The monk went in accordance with the instructions, saw him ascend the hall, stepped forward, and asked: 'How is it?' The Patriarch said: 'Ever since the rebellion, for thirty years I have never lacked salt or sauce.'" The master addressed the assembly, saying: "Those who pierce people's nostrils under the gate of the Patriarchs all come from this single phrase. Tell me: where does this single phrase come from? It comes from the place of beating the ox or beating the cart! If you can understand this, you will understand the old woman on the road to Mount Tai. Whenever a monk asked, 'Which way goes to Mount Tai?' the old woman would say, 'Go straight ahead.' Just as the monk walked on, the woman would say, 'A fine master, yet he goes off like that!' Zhaozhou heard of this and said, 'Wait until I go examine this old woman.' Zhaozhou went to see the woman and asked the same question, and the woman gave the same answer. He returned and said to the assembly: 'The old woman on the road to Mount Tai has been seen through by this old monk.' Do you all understand? The Son of Heaven's imperial decree within the realm, the general's command beyond the frontier—just see it in this way. In former years, when this mountain monk did not understand, I once consulted a fabricating elder, who commented for me, saying: 'The moment this monk asked which way goes to Mount Tai, he was already seen through by the old woman. The woman said, "Go straight ahead." The monk then walked on—this was precisely following sound and chasing form; how could he not be seen through? He also said: "The moment one opens one's mouth, one is already seen through."' Thinking back on it today, it is truly unbearable! This mountain monk will break it open for you: if you understand Zhaozhou's saying, 'The old woman on the road to Mount Tai has been seen through by this old monk,' you will understand the old woman's saying, 'A fine master, yet he goes off like that.' This mountain monk once composed a verse: 'The world's Chan practitioners speak of seeing through, / How could they know that Zhaozhou has already fallen into words? / Leading descendants to become unmanly, / Each one touched on the head, lying down in the cold ground.' This verse is very clear; by no means misunderstand it! Having misunderstood this, you will definitely also misunderstand Muzhou calling to a monk, 'Venerable Sir!' The monk turned his head, and Muzhou said, 'A board-carrying fellow!' There was once a Chan elder who raised this topic and asked a monk: 'How do you understand it?' The moment he saw the monk open his mouth, he said: 'Truly, a board-carrying fellow.' What a pity, it has no connection whatsoever! Xuedou brought this up and said: 'Muzhou possessed only one eye. When called, this monk turned his head—why did he turn into a board-carrying fellow?' Huitang said: 'Xuedou also possessed only one eye. When called, this monk immediately turned around—why did he not turn into a board-carrying fellow?' These two old fellows! They can walk hand in hand with Muzhou. If one were a sharp fellow, the moment it is brought up, his eyes would be like bronze bells, and he would never beat about the bush here. Having failed to understand this, you will definitely also misunderstand Baizhang's wild fox case, saying: '"Not falling into" is correct, and "not obscured by" is also correct; it is just that when answering this question back then, one should not have harbored doubt, and therefore fell into being a wild fox, because a wild fox by nature has much doubt.' What a pity, it has no connection whatsoever! Having misunderstood this, you will definitely also misunderstand the Patriarch's saying: 'It is not the wind that moves, nor is it the banner that moves; your minds, virtuous sirs, are moving.' This mountain monk also once asked an elder: 'What is the meaning of this?' The elder shook his sleeve in the gesture of wind blowing and said: 'What is this?' How bitter! How shameful and mortifying! How clumsy and embarrassing! Some say: 'It is not the wind moving, nor the banner moving—it must be the mind moving.' This mountain monk regularly asks students: 'It is not the wind moving, it is not the banner moving, and it is not the mind moving—how is it?' How could blinking an eye be allowed here? Having misunderstood this, you will definitely also misunderstand: 'Mañjuśrī is the teacher of the seven buddhas; why could he not bring the woman out of samādhi, while the bodhisattva Net-Light could bring the woman out of samādhi?' People in the assemblies deliberate and say: 'The ladle's handle was in the woman's hand.' What a pity, it has no connection whatsoever! Having misunderstood this, you will definitely also misunderstand Xuefeng saying: 'At Wangzhou Pavilion I met with you; at Wushi Ridge I met with you; in front of the monks' hall I met with you.' Nowadays people everywhere deliberate and say: 'What is the place of meeting at Wangzhou Pavilion?' and then say, 'At the south end buying cheap, at the north end selling dear.' 'What is the meaning of meeting at Wushi Ridge?' and then say, 'Among stones, the big ones are big, and the small ones are small.' 'What is meeting in front of the monks' hall?' and then say, 'Return to the hall and drink tea.' What a pity, it has no connection whatsoever! The rest of the deviant interpretations are beyond count.