大慧普覺禪師語錄 15.2.2

15.2.2

』雪竇云：『端的瞎。 』」師云：「親言出親口。 弘覺徵問僧云：『甚處是侍者會處？ 』僧云：『若不會，爭解恁麼應。 』覺云：『汝少會在。 』又云：『若於此見得去，便識玄沙。 』」師云：「慚惶殺人。 翠巖芝云：『國師、侍者總欠會在。 』」師云：「猶較些子。 投子云：『抑逼人作麼？ 』雪竇云：『垛根漢。 』」師云：「理長即就。 」復云：「唯有趙州多口阿師，下得箇註脚，令人疑著。 僧問：『國師三喚侍者，意旨如何？ 』州云：『如人暗中書字，字雖不成，文彩已彰。 』雪竇便喝。 」師云：「且道：遮一喝在國師、侍者分上，在趙州分上？ 」隨後喝一喝，復云：「若不是命根五色索子斷，如何透得這裏過？ 雪竇云：『若有人問雪竇，雪竇便打，也要諸方檢點。 』」師云：「作賊人心虛。 雪竇復有一頌云：『師資會遇意非輕。 』」師云：「此語有兩負門。 『無事相將草裏行。 』」師云：「普州人送賊。 『負汝負吾人莫問。 』」師云：「放待冷來看。 『任從天下競頭爭。 』」師云：「即今休去便休去，若覓了時無了時。 」復云：「爾要求玄妙解會，只管理會國師三喚侍者話，那裏是國師辜負侍者處？ 那裏是侍者辜負國師處？ 有甚麼交涉？ 鵝王擇乳素非鴨類，這箇便是國師用劍刃上事。 為復只這些子？ 為復別更有在？ 一日問紫璘供奉：『甚麼處來？ 』奉曰：『城南來。 』國師曰：『城南草作何色？ 』奉曰：『作黃色。 』國師乃問童子：『城南草作何色？ 』童子曰：『作黃色。 』國師曰：『只這童子亦可簾前賜紫對御談玄。 』爾道：國師說老婆禪拕泥帶水得麼？ 為復只這些子？ 為復別更有在？ 一日肅宗帝請看戲，國師曰：『檀越有甚心情看戲法？ 』雲圓通禪師曰：『且道：國師在甚處著到？ 』妙喜敢問諸人：且道：圓通禪師在甚處著到？ 於斯見得，三老相去不遠。 肅宗帝又問：『如何是十身調御？ 』國師直拔向他道：『檀越蹋毘盧頂上行，更問甚麼十身調御？ 』諸人要見忠國師麼？ 只在爾眼睛裏，開眼也蹉過，合眼也蹉過。 既在眼睛裏，為甚麼却蹉過？ 妙喜恁麼道，亦蹉過不少。 爾更看他有箇無情說法話，老漢尋常不曾說，今日已是不識好惡，不避口業，盡情為諸人抖擻，為他雪屈，且不得作義理會。 僧問：『如何是古佛心？ 』國師曰：『牆壁瓦礫是。 』」師云：「恁麼答話，若玄妙解路心不絕、命根不斷，大法不明，決定不敢如此，四楞塌地一棒一喝一挨一拶，擊石火閃電光却易，這般說話却難入作。 前所謂家活大、門戶大，法性寬、波瀾闊、命根斷，方能如是。 僧曰：『牆壁瓦礫豈不是無情？ 』國師曰：『是。 』僧曰：『無情還解說法否？ 』國師曰：『常說、熾然說，無間歇。 』僧曰：『某甲為甚麼不聞？ 』國師曰：『汝自不聞，不可妨他聞者也。 』僧曰：『未審甚麼人得聞？ 』國師曰：『諸聖得聞。 』僧曰：『和尚還聞否？ 』國師曰：『我不聞。 』僧曰：『和尚既不聞，爭知無情解說法？ 』國師曰：『賴我不聞，我若聞則齊於諸聖，汝即不聞我說法。 』僧曰：『恁麼則眾生無分也。 』國師曰：『我為眾生說，不為諸聖說。 』僧曰：『眾生聞後如何？ 』國師曰：『即非眾生。 』」師云：「奇哉！ 爾看他轉轆轆地，不滯在一隅，不負他來問，『賴我不聞，我若聞則齊於諸聖，汝即不聞我說法。 』爾喚作郎當得麼？ 不是得諸佛諸祖心髓，如何轉得？ 爾莫喚作無得失，這箇是無得失中有得失，有得失中無得失。 喚作入泥入水，騎賊馬趕賊隊，借婆帔子拜婆年，難奈何。 又僧問：『發心出家本擬求佛，未審如何用心即得成佛？ 』國師曰：『無心可用，即得成佛。 』」師云：「這僧難容，恰如箇鼠粘子相似。

Xuedou said, 'Truly blind!'" The master said, "Intimate words come from an intimate mouth. Hongjue probed a monk, asking, 'Where is the attendant's understanding?' The monk said, 'If he did not understand, how could he answer like that?' Hongjue said, 'You are far from understanding.' He also said, 'If you can see into this, you will know Xuansha.'" The master said, "It puts one deeply to shame! Cuiyan Zhi said, 'Both National Teacher and attendant completely lack understanding.'" The master said, "That is somewhat better. Touzi said, 'Why coerce people?' Xuedou said, 'A fellow sheltering by the root of the target.'" The master said, "When the principle is superior, one yields to it." He further said, "Only Zhaozhou, that talkative fellow, added a footnote that makes people doubtful. A monk asked, 'What was the meaning of the National Teacher calling the attendant three times?' Zhaozhou said, 'Like a person writing characters in the dark: though the characters are not formed, the literary brilliance is already manifest.' Xuedou then gave a shout." The master said, "Tell me: does this shout belong to the side of the National Teacher and attendant, or does it belong to Zhaozhou's side?" Following this, he gave a shout and continued, "If the five-colored cords of the root of life are not severed, how could one penetrate through this? Xuedou said, 'If someone were to ask Xuedou, Xuedou would strike them at once; this also requires all places to examine it.'" The master said, "A thief's heart is fearful. Xuedou also had a verse saying: / 'When master and disciple meet, the intention is not light.'" / The master said, "These words have two failing gates. / 'Without any affair, taking each other by the hand and walking through the grass.'" / The master said, "A man of Puzhou seeing off a thief. / 'Whether I fail you or you fail me, let no one ask.'" / The master said, "Let it cool down and see. / 'Let everyone under heaven vie and dispute over it.'" / The master said, "If you cease right now, then cease; if you look for a time of completion, there will never be a time of completion." He continued, "You wish to seek profound and marvelous intellectual understanding, being concerned only with understanding the National Teacher's calling the attendant three times: where did the National Teacher fail the attendant? Where did the attendant fail the National Teacher? What connection does that have? The king of geese separating milk is naturally not of the duck clan; this is the National Teacher acting on the blade of a sword. Was it merely this little bit? Or was there something else? One day he asked Court Attendant Zilin, 'Where have you come from?' The attendant said, 'I have come from south of the city.' The National Teacher said, 'What color is the grass south of the city?' The attendant said, 'It is yellow.' The National Teacher then asked a boy attendant, 'What color is the grass south of the city?' The boy said, 'It is yellow.' The National Teacher said, 'Even this boy can be granted the purple robe before the curtain to discuss the profound before the Emperor.' Do you say that the National Teacher's speaking grandmotherly Chan drags through mud and carries water? Was it merely this little bit? Or was there something else? One day Emperor Suzong invited him to watch a theatrical play. The National Teacher said, 'What frame of mind does the patron have to watch theatrical plays?' Chan Master Yuantong Yun said, 'Tell me: where did the National Teacher find his footing?' Miaoxi ventures to ask you all: tell me, where did Chan Master Yuantong find his footing? If you can see into this, the three elders are not far apart. Emperor Suzong also asked, 'What is the Tamer of the Ten Bodies?' The National Teacher brought it straight out and said to him, 'The patron walks upon the crown of Vairocana's head; why ask any further about the Tamer of the Ten Bodies?' Do you all want to see National Teacher Zhong? It is right inside your eyes: opening your eyes you miss it; closing your eyes you miss it. Since it is inside your eyes, why do you miss it? Miaoxi speaking like this has also missed it by no small amount. Look further at his dialogue on the insentient preaching the Dharma. I usually do not speak of it; today, having already cast aside good and bad and not avoiding vocal karma, I will shake it all out for you, to clear him of grievance. But you must not understand it as doctrinal principle! A monk asked, 'What is the mind of the ancient buddhas?' The National Teacher said, 'Walls, tiles, and rubble are it.'" The master said, "To answer like this—if the mind seeking avenues of profound and marvelous understanding is not cut off, if the root of life is not severed, and if the Great Dharma is not illuminated, one would definitely not dare to do so. Striking the ground squarely with four corners—one blow, one shout, one push, one squeeze, like sparks struck from flint, like a flash of lightning—is rather easy; this kind of talk is rather difficult to engage in. Only with what was previously described as having a great household, a great portal, a vast dharma-nature, wide billows, and the root of life severed, can one act like this. The monk said, 'Are walls, tiles, and rubble not insentient?' The National Teacher said, 'They are.' The monk said, 'Do the insentient also know how to preach the Dharma?' The National Teacher said, 'They preach constantly, preach blazingly, without pause.' The monk said, 'Why do I not hear it?' The National Teacher said, 'You yourself do not hear it, but you must not hinder those who do hear it.' The monk said, 'I wonder what kind of person gets to hear it?' The National Teacher said, 'All the sages get to hear it.' The monk said, 'Does the Venerable also hear it?' The National Teacher said, 'I do not hear it.' The monk said, 'Since the Venerable does not hear it, how do you know the insentient know how to preach the Dharma?' The National Teacher said, 'Fortunately I do not hear it; if I heard it, I would be equal to the sages, and then you would not hear me preach the Dharma.' The monk said, 'If so, then sentient beings have no share in it.' The National Teacher said, 'I preach for sentient beings; I do not preach for the sages.' The monk said, 'What about sentient beings after they hear it?' The National Teacher said, 'Then they are not sentient beings.'" The master said, "Remarkable! See how freely he turns, not stuck in a corner, not failing the questioner's inquiry: 'Fortunately I do not hear it; if I heard it, I would be equal to the sages, and then you would not hear me preach the Dharma.' Can you call this negligent? If one has not attained the marrow of the buddhas and patriarchs, how could one turn like this? Do not call it having no gain or loss: this is having gain and loss within no gain and loss, and having no gain and loss within gain and loss. Call it entering mud and entering water, riding the thief's horse to pursue the band of thieves, borrowing an old woman's shawl to pay New Year's respects to the old woman—how difficult to cope with! Again, a monk asked, 'Generating the resolve to leave home, I originally intended to seek buddhahood. I wonder how I should apply the mind so as to attain buddhahood?' The National Teacher said, 'When there is no mind to be applied, you will attain buddhahood.'" The master said, "This monk is difficult to tolerate, just like a burdock burr.".