大慧普覺禪師語錄 15.3

15.3

傅菴主請普說，師云：「傅菴主入堂挂塔，就今日設供，仍請雲門為眾普說，且道：說箇甚麼即得？若是全鋒敵勝，同死同生，正按旁提，橫來竪去，蟠根錯節，結角羅紋，於諸人分上，正是小孩兒則劇家事不勞拈出。既不許恁麼，各請解下腰間多年曆日，聽取雲門說箇古話。記得二祖問達磨曰：『弟子心未寧，請師與安。』達磨曰：『將心來與汝安。』二祖良久曰：『內外中間覓心了不可得。』達磨曰：『與汝安心竟。』二祖當時便休歇去。又三祖問二祖曰：『弟子身纏風恙，請師懺罪。』二祖曰：『將罪來與汝懺。』三祖良久曰：『內外中間覓罪了不可得。』二祖曰：『與汝懺罪竟。』三祖當時便休歇去。這兩則語，叢林舉唱者如麻如粟，錯會者如稻似穀。若不作心性會，便作玄妙會；不作玄妙會，便作理事會；不作理事會，便作直截會；不作直截會，便作奇特會；不作奇特會，便向擊石火閃電光處會；不向擊石火閃電光處會，便颺在無事甲裏；不颺在無事甲裏，便喚作古人兩則公案，向三條椽下七尺單前，閉目合眼，坐在黑山下鬼窟裏，思量卜度。若作這一絡索道理，欲明此事，大似鄭州出曹門，且喜沒交涉。既不許恁麼，又如何理會？雲門已是面皮厚三寸，分明為諸人說破，第一不得錯會我說底，達磨從西天將得箇無文印子來，把二祖面門一印印破。二祖得此印，不移易一絲頭，把三祖面門印破。自後一人傳虛，萬人傳實，遞相印授，直至江西馬祖。馬祖得此印於南嶽和尚，便道：『自從胡亂後三十年，不曾少鹽醬。』」師喝一喝云：「印文生也。百丈大智禪師得此印於馬祖，翻身跳入五百生前野狐窟裏，頭出頭沒，直至如今不肯回。黃檗和尚得此印於百丈，便道：『汝等諸人，盡是噇酒糟漢。恁麼行脚，何處有今日。還知大唐國裏無禪師麼？』臨濟和尚得此印於黃檗，便解到處作白拈賊，至今累及兒孫。興化和尚得此印於臨濟，便解向雲居處權借一問以為影草。南院和尚得此印於興化，直得赤肉團上壁立千仞，有僧問：『古殿重興時如何？』曰：『明堂瓦插簷。』僧曰：『恁麼則莊嚴畢備也。』曰：『斬草蛇頭落。』風穴和尚得此印於南院，則曰：『夫參學眼目，直須大用現前，勿自拘於小節。設使言前薦得，猶是滯殼迷封；縱然句下精通，未免觸塗狂見。汝等諸人，應是從前學解明昧兩岐，如今為汝一時掃却，直須箇箇如師子兒，吒髿地哮吼一聲壁立千仞，誰敢正眼覻著，覻著則瞎却渠眼。』有問：『語默涉離微，如何通不犯？』則曰：『長憶江南三月裏，鷓鴣啼處百華香。』首山和尚得此印於風穴，便拈起竹篦問學人曰：『喚作竹篦則觸，不喚作竹篦則背。』有問：『如何是佛？』則曰：『新婦騎驢阿家牽。』汾陽和尚得此印於首山，則曰：『汾陽門下有西河師子，當門踞坐，但有來者即便咬殺，作何方便入得汾陽門，見得汾陽人？』慈明和尚得此印於汾陽，把臨濟金剛王寶劍折作兩段，只用釣絲絞水。楊岐和尚得此印於慈明，便向無煙火，於死柴頭畔。白雲和尚得此印於楊岐，便向多處添些子，少處減些子。五祖和尚得此印於白雲，賤賣擔版漢，貼稱麻三斤，百千年滯貨，無處著渾身。圜悟老師得此印於五祖，將三百六十骨節八萬四千毛竅，一時撒向諸人懷裏。」師驀拈拄杖面前畫一畫云：「不得過界。」復舉起云：「這一隊不唧𠺕老漢，性命盡在雲門手裏，即今對眾將這印子為他打破，欲使後代兒孫各各別有生涯，免得承虛接響遞相鈍置。」遂卓一下云：「印子百雜碎了也，且道：這一隊老漢，在甚麼處安身立命？還見麼？」良久云：「眼睫眉毛都落盡，轉使傍觀笑不休。」復卓一下，喝一喝。

Master of the Hermitage Fu requested a general discourse. The Master said: "Master of the Hermitage Fu has entered the hall and hung up his pouch; he has arranged an offering for today and furthermore invited Yunmen to give a general discourse for the assembly. Tell me: what can be said to hit the mark? If it is a matter of meeting sharp blades and vying for victory, dying together and living together, direct pressing and lateral lifting, coming across and going vertically, twisted roots and gnarled knots, interlocking angles and woven patterns—as far as all of you are concerned, these are truly children's games, trivial household matters not worth bringing up. Since this is not permitted, please each of you untie from your waist the almanacs of many years, and listen to Yunmen tell an ancient story.

I remember: The Second Patriarch asked Bodhidharma, 'Your disciple's mind is not yet at peace; I ask the Master to pacify it for me.' Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' The Second Patriarch remained quiet for a long while and said, 'Seeking my mind inwardly, outwardly, and in between, it is utterly unfindable.' Bodhidharma said, 'I have finished pacifying your mind for you.' The Second Patriarch thereupon rested at that very moment.

Furthermore, the Third Patriarch asked the Second Patriarch, 'Your disciple's body is afflicted with wind sickness; I ask the Master to repent my transgressions.' The Second Patriarch said, 'Bring your transgressions here, and I will repent them for you.' The Third Patriarch remained quiet for a long while and said, 'Seeking my transgressions inwardly, outwardly, and in between, they are utterly unfindable.' The Second Patriarch said, 'I have finished repenting your transgressions for you.' The Third Patriarch thereupon rested at that very moment.

These two sayings—those in the monasteries who present and chant them are as numerous as hemp seeds and millet grains, and those who misunderstand them are as plentiful as rice and grain. If they do not understand them as mind and nature, they understand them as mystery and subtlety; if not as mystery and subtlety, then as principle and phenomena; if not as principle and phenomena, then as direct and straightforward; if not as direct and straightforward, then as extraordinary and wondrous; if not as extraordinary and wondrous, then they interpret them at the sparks struck from flint and flashes of lightning; if not at the sparks struck from flint and flashes of lightning, then they toss them into the armor of nothing-to-do; if not tossed into the armor of nothing-to-do, they call them two gong'ans of the ancients, and beneath three rafters before seven feet of sleeping mat, with eyes shut and closed, they sit in the ghost cave beneath the Black Mountain, calculating and guessing. If you employ this whole string of reasoning seeking to clarify this matter, it is very much like leaving Zhengzhou through the Cao Gate—fortunately having no connection whatsoever.

Since this is not permitted, how then should it be understood? Yunmen's face is already three inches thick; I will clearly break it open for you all. First of all, do not misunderstand what I say: Bodhidharma brought an uncarved seal from the Western Heavens and stamped it right onto the Second Patriarch's face, smashing it open. The Second Patriarch obtained this seal without shifting a single hair, and stamped it onto the Third Patriarch's face, smashing it open. From then on, one person transmitted what was false, and ten thousand transmitted it as real, conferring the seal from one to another in succession, all the way to Mazu of Jiangxi. Mazu obtained this seal from Master Nanyue, and then said, 'Ever since the rebellion, for thirty years I have never lacked salt and paste.'"

The Master gave a shout and said, "The pattern of the seal has emerged! Chan Master Baizhang Dazhi obtained this seal from Mazu, flipped over, and leaped into the wild fox cave of five hundred lives ago, popping his head in and out, refusing to return even to this day. Master Huangbo obtained this seal from Baizhang, and then said, 'All of you people are just fellows who swill dregs of wine. Tramping about on foot like this, how could there ever be the present day? Do you know that in all the Great Tang empire there are no Chan masters?' Master Linji obtained this seal from Huangbo, and then was able to act as an overt daytime thief everywhere, implicating his descendants down to the present. Master Xinghua obtained this seal from Linji, and then knew how to temporarily borrow a question from Yunju to serve as stalking-grass. Master Nanyuan obtained this seal from Xinghua, standing like a wall a thousand cubits high directly on this lump of red flesh; a monk asked, 'What is it like when the ancient hall is rebuilt?' He said, 'The tiles of the Mingtang insert into the eaves.' The monk asked, 'In that case, the adornment is fully complete?' He said, 'Cutting the grass, the snake's head drops.' Master Fengxue obtained this seal from Nanyuan, and then said, 'As for the eyes of trainees, you must directly bring great functioning into presence; do not constrain yourselves to petty matters. Even if you attain it prior to words, you are still bogged down in husks and deluded by seals; even if you are thoroughly versed beneath the phrase, you cannot avoid wild views encountered on the road. All of you have hitherto had understandings that split into light and dark; now I sweep them all away for you at once. You must each be like a lion's cub, roaring once with bristling mane, standing like a wall a thousand cubits high—who would dare look at it with a direct eye? If anyone looks, their eyes will be blinded!' Someone asked, 'When speech and silence involve detachment and subtlety, how can one penetrate without transgressing?' He said, 'I always remember Jiangnan in the third month, / where partridges cry and a hundred flowers are fragrant.' Master Shoushan obtained this seal from Fengxue, and holding up a bamboo comb, asked the students, 'If you call it a bamboo comb, you touch; if you do not call it a bamboo comb, you turn away.' Someone asked, 'What is the Buddha?' He said, 'The bride rides the donkey, the mother-in-law leads it.' Master Fenyang obtained this seal from Shoushan, and said, 'Under Fenyang's gate there is a Xihe lion sitting right in the doorway; whenever anyone comes, it bites them to death. What expedient means will you use to enter Fenyang's gate and see the man of Fenyang?' Master Ciming obtained this seal from Fenyang, snapped Linji's vajra-king precious sword in two, and used only a fishing line to stir the water. Master Yangqi obtained this seal from Ciming, and then went to where there is no smoke or fire, beside dead firewood. Master Baiyun obtained this seal from Yangqi, and then added a little where there was much, and took away a little where there was little. Master Wuzu obtained this seal from Baiyun, selling cheaply the board-carrying fellows, adding three pounds of flax as weight—stagnant goods for hundreds of thousands of years, with nowhere to put his whole body. My late teacher Yuanwu obtained this seal from Wuzu, and scattered all at once his three hundred and sixty joints and eighty-four thousand pores into your bosoms."

The Master abruptly took his staff, drew a line in front, and said, "You must not cross the boundary!" Raising it up again, he said, "This band of clumsy old fellows have their lives completely in the hands of Yunmen. Right now, facing the assembly, I will shatter this seal for them, so that future descendants may each have a different livelihood and avoid taking empty echoes for real and dulling each other in turn." Thereupon he struck the staff once and said, "The seal is smashed into a hundred miscellaneous pieces! But tell me: in what place do this band of old fellows settle down and establish their lives? Do you still see them?"

After a long while, he said:
"Eyelashes and eyebrows have all fallen away, / making the onlookers laugh without cease."

He struck once again and gave a shout.