大慧普覺禪師語錄 15.2.5

15.2.5

直造夾山方丈，不禮拜乃當面叉手而立，山曰：『雞棲鳳巢，非其同類，出去。 』浦曰：『自遠趨風，乞師一接。 』山曰：『目前無闍梨，此間無老僧。 』浦便喝，山曰：『住住，且莫草草怱怱。 雲月是同，谿山各異，截斷天下人舌頭即不無，闍梨爭教無舌人解語。 』」師云：「洛浦却低頭思量。 這一道真言理會不得，被夾山劈脊便打，穿了鼻孔，遂承嗣夾山。 後來示眾道：『末後一句始到牢關，把斷要津不通凡聖。 須知上流之士，不將佛祖見解貼在額頭上，如靈龜負圖，自取喪身之本。 』」師云：「他悟後便解明他這一道真言，這些子藥頭，不問雲門下、臨濟下、曹洞下、法眼下、溈仰下，大法若不明，各宗其宗、各師其師，各父其父、各子其子，只管理會宗旨，熱大不緊。 老漢在眾中時，嘗請益一尊宿：『禪門中說有語中無語，無語中有語。 』尊宿為我引證云：『有語中無語，路逢死蛇莫打殺，無底籃子盛將歸。 喚這箇作有語中無語，又喚作無語中有語。 如何是有語中無語？ 路逢死蛇莫打殺。 如何是無語中有語？ 無底籃子盛將歸。 只這一句，便具此兩義，路逢死蛇莫打殺，是無語中有語。 無底籃子盛將歸，乃是有語中無語。 謂既是死蛇，更不消打殺。 』又云：『如何是同中有異？ 鷺鸞立雪非同色。 如何是異中有同？ 明月蘆華不似他。 』我如此說時，爾便會得了，却濟得甚麼事？ 似這般底，莫要學。 大法明後舉一絲毫，便一時會得，恰似殃崛摩羅因緣。 湛堂說底方便，我乍入道也使不著，佛有神通也使不著。 既使不著，因甚麼生下兒子？ 若向這裏見得，釋迦老子即是殃崛摩羅，殃崛摩羅即是釋迦老子； 若也不會，釋迦自釋迦，殃崛自殃崛，不干產難人家事。 」乃合掌云：「即將上來舉揚般若所有一言一句契佛契祖底功德，奉為計議錢公薦室安人呂氏，伏願出此沒彼，常為般若之親姻； 捨身受身，永作菩提之眷屬。 」召大眾云：「還委悉麼？ 若欲直下便休去，莫記我今說底。 」喝一喝下座。

Going straight to Jiashan's abbot's quarters, without bowing, he stood face to face with folded hands. Jiashan said, 'A chicken roosting in a phoenix's nest is not of the same kind; get out!' Luopu said, 'Having hastened from afar toward your wind, I beg the master to receive me.' Jiashan said, 'Before my eyes there is no ācārya; here there is no old monk.' Luopu gave a shout. Jiashan said, 'Stop, stop! Do not be hasty and hurried. Clouds and moon are the same; valleys and mountains are distinct. Cutting off the tongues of the whole world is indeed not absent, but how does the ācārya cause a tongueless person to understand speech?'" The master said: "Luopu bowed his head in thought. Failing to understand this one incantation, he was struck across the spine by Jiashan, his nostrils were pierced, and he subsequently became Jiashan's dharma heir. Later he instructed the assembly, saying: 'Only with the final word does one reach the firm pass; barring the crucial ford, it allows no passage to ordinary or holy. One must know that a person of the superior stream does not paste the views of buddhas and patriarchs onto their forehead, like an auspicious turtle carrying a chart, bringing about the basis of its own destruction.'" The master said: "After his awakening, he was able to clarify this one incantation of his, this bit of starter medicine. Whether under Yunmen, Linji, Caodong, Fayan, or Guiyang, if the Great Dharma is not clear, each takes their own school as their school, their own teacher as their teacher, their own father as their father, their own child as their child, merely attending to the school's tenets, agitated and unessential. When this old fellow was in the assembly, I once sought instruction from a senior venerable: 'In the Chan school it is said: within speech there is no speech, within no speech there is speech.' The senior venerable cited an attestation for me, saying: 'Within speech there is no speech: meeting a dead snake on the road, do not strike it dead; carrying it back in a bottomless basket. This is called within speech there is no speech, and also called within no speech there is speech. What is within speech there is no speech? Meeting a dead snake on the road, do not strike it dead. What is within no speech there is speech? Carrying it back in a bottomless basket. This single line alone possesses both meanings: "Meeting a dead snake on the road, do not strike it dead" is within no speech there is speech; "Carrying it back in a bottomless basket" is within speech there is no speech. It means that since it is already a dead snake, there is no need to strike it dead.' He also said: 'What is difference within sameness? An egret standing in the snow is not the same color. What is sameness within difference? The bright moon and reed flowers do not resemble each other.' When I spoke like this, you understood it, but what help was it? Do not study things like this. After the Great Dharma is clear, if a single hair is raised, one understands it all at once, just like the story of Aṅgulimāla. As for the expedient means spoken by Zhantang, 'I have only just entered the Way' is of no use, and 'the Buddha has spiritual penetrations' is also of no use. Since they are of no use, why was the child born? If you see here, old Śākya is Aṅgulimāla, and Aṅgulimāla is old Śākya; if you do not understand, Śākya is Śākya, Aṅgulimāla is Aṅgulimāla, and it has nothing to do with the family with difficult childbirth." Then, joining his palms, he said: "May the merit of every word and phrase conforming to the buddhas and patriarchs from bringing up and upholding prajñā above be dedicated to Lady Anren Lü, the deceased wife of Policy Advisor Qian. We humbly pray that passing away from here and appearing there, she may always be a close relation of prajñā; casting off this body and receiving a body, she may forever be a kin of bodhi." Calling to the great assembly, he said: "Do you understand thoroughly? If you wish to rest right now, do not remember what I have said today." Giving a shout, he descended the seat.