大慧普覺禪師語錄 14.3.5

14.3.5

德山大似握閫外威權，有當斷不斷不招其亂底劍。 要識新羅僧麼？ 只是撞著露柱底箇瞎漢。 』眾中商量道：『某甲話也未問，便好打。 德山不打却問：「爾是甚處人？ 」這裏便是話作兩橛，龍頭蛇尾處。 』且喜沒交涉。 又道：『這僧若是作家，纔見他問爾是甚處人，便好掀倒禪床。 他既不能，却被德山道：「末蹋船舷好與三十棒。 」這裏是當斷不斷，不招其亂底劍。 』所以雪竇云：『要識新羅僧麼？ 只是撞著露柱底箇瞎漢。 』且喜沒交涉。 禪若是恁麼地會得時，更不消悟也。 聰明靈利底一時隨語生解，解註將去便了。 我且問爾：『恁麼解註得一時有下落了，生死到來却如何支遣？ 』而今分明向爾道：『遮些閑言長語，便是出生死底徑路。 爾莫去徑路上栽荊棘掘屎窖。 』或若有箇衲僧出來道：『和尚現在這裏栽荊棘掘屎窖也不是？ 』却作麼生祇對？ 山僧有箇推托處，且如何惟托？ 聽取一偈：『女流中有大丈夫，示現其身化其類，以戒定慧解脫法，攝彼貪欲瞋恚癡，雖處於中作佛事，如風行空無所依。 過去未來及現在，塵沙諸佛及菩薩，異口同音發是言，善哉奇特世希有，心源清淨無憂喜，不作無喜無憂想，逢場作戲隨世緣，而於世緣無所著。 六月火雲燒碧空，雷聲忽震三千界，銷除熱惱獲清涼，是彼丈夫誕時節。 我說此偈助光明，普施法界諸女人。 』」喝一喝。

Deshan was much like holding supreme authority outside the borders, wielding the sword that 'when decisive action is not taken, disorder will surely ensue.' Do you want to know the Silla monk? He was just a blind fellow who collided with an exposed pillar.' The assembly deliberates, saying: 'The monk had not yet asked a question, so it was right to strike him. Deshan did not strike, but asked instead: "Where are you from?" This is where his speech was split into two pieces, a dragon's head and a snake's tail.' Fortunately, it has no connection! They also say: 'If this monk had been an adept, the moment he was asked "Where are you from?", he should have overturned the meditation bed. Since he could not do so, he was told by Deshan: "Before you stepped on the ship's gunwale, you deserved thirty blows." Here is the sword that "when decisive action is not taken, disorder will surely ensue."' Therefore Xuedou said: 'Do you want to know the Silla monk? He was just a blind fellow who collided with an exposed pillar.' Fortunately, it has no connection! If Chan were understood in this way, there would be no need for enlightenment at all. Clever and nimble people all generate understanding following words, and write explanatory notes away, and that is all. Let me ask you: when you have explained and annotated it away so that all has a conclusion for a time, when birth and death arrive, how will you manage? Now I clearly tell you: these idle words and long speeches are precisely the shortcut out of birth and death. Do not go planting thorns and digging cesspools on the shortcut! Suppose a patch-robed monk steps out and says: 'Isn't the Venerable right now planting thorns and digging cesspools here?' How would you answer? I have a way of deflecting it. How do I deflect it? Listen to a verse: / 'Among women there is a great hero, / Manifesting her body to transform her kind. / With the dharmas of precepts, samādhi, wisdom, and liberation, / She gathers in those of greed, anger, and delusion. / Though dwelling among them and doing Buddha-work, / Like wind moving through space, she has no support. / In past, future, and present, / Buddhas and bodhisattvas as numerous as dust and sand / With different mouths and the same voice utter these words: / "Splendid, extraordinary, rare in the world! / The source of mind is pure, without sorrow or joy; / She makes no thought of no joy and no sorrow; / Adapting to circumstances she plays in the arena, / Yet toward worldly conditions she has no attachment." / In the sixth month fiery clouds burn the blue sky; / Thunder suddenly shakes the three-thousandfold world; / Dispelling burning afflictions, she attains pure coolness: / This is the time of that hero's birth! / I speak this verse to aid the light, / Universally bestowing it on all women of the dharmadhātu.'" He gave a shout.