大慧普覺禪師語錄 17.2

17.2

禮侍者斷七請普說，僧問：「和尚室中道，喚作竹篦則觸，不喚作竹篦則背，不得下語，不得無語。」遂以坐具打地一下云：「學人為蛇畫足，却請和尚頭上安頭。」師云：「自起自倒得人憎。」進云：「也要和尚相委悉。」師云：「切忌靴裏動指頭。」進云：「還有為人處也無？」師云：「無。」進云：「却較些子。」師云：「換却爾眼睛。」乃云：「喚作竹篦則觸，不喚作竹篦則背，不得下語，不得無語，不得思量，不得擬議。當恁麼時，釋迦老子、達磨大師，雖有鼻孔，直是無出氣處。還委悉麼？遇貴則賤，遇賤則貴，若向貴賤處著到，更須買草鞵行脚始得。所以道：『不可以有心求，不可以無心得，不可以語言造，不可以寂默通。』雖然如是，如天普蓋、似地普擎，全放全收、全殺全活。妙喜恁麼道，也不離這箇消息。正如適來禪客，以坐具打地一般。」乃拍禪床一下云：「且道：明甚麼邊事？斯辰比丘了賢，為近體侍者，將俗家寄來衣物估唱，請老漢舉揚宗旨，莊嚴報地。可惜這兄弟，方始於竹篦子話有箇發明處，而今已是說前年話。一日問他：『喚作竹篦則觸，不喚作竹篦則背如何？』渠答不得，却曰：『望和尚為某作箇方便指示。』山僧向他道：『爾是福州人，我說箇喻子向爾，如將名品荔枝和皮殼一時剝了，以手送在爾口邊，只是爾不解吞。』渠聞之不覺失笑曰：『和尚吞著即禍事。』過得幾時，又問：『他前日吞了底荔枝，只是爾不知滋味。』渠曰：『若知滋味，轉見禍事。』我愛他這兩轉語，所謂從門入者不是家珍，信知宗師家無實法與人。且如世間工巧技藝，有樣子便做得；若是這一解，須是自悟始得，得之於心應之於手。若未得箇安樂處，一向求知見覓解會，這般雜毒纔入心，如油入麫，永取不出；縱取得出，亦費料理。此事如青天白日，元無障礙，却被這些雜毒障却，所以於法不得自在。老漢常愛真淨和尚道：『如今人多是得箇身心寂滅前後際斷，休去歇去一念萬年去，似古廟裏香爐去，冷湫湫地去，便為究竟。殊不知，却被此勝妙境界障蔽，自己正知見不能現前，神通光明不能發露。』或又執箇一切平常心是道，以為極則，天是天、地是地，山是山、水是水，僧是僧、俗是俗，大盡三十日、小盡二十九，凡百施為，須要平常一路子以為穩當，定將去、合將去，更不敢別移一步，怕墮坑落塹。長時一似雙盲人行路，一條拄杖子寸步拋不得，緊把著憑將去，步步依倚。一日若道眼谿開，頓覺前非，拋却杖子，撒開兩手，十方蕩蕩，七縱八橫，東西南北，無可不可。到這裏方得自在。如今人能有幾箇放得杖、撒得手？昔因真淨和尚新開語錄，其時我老和尚在五祖堂中作首座，五祖一日廊下見僧把一冊文字，祖曰：『爾手中是甚文字？』僧曰：『是真淨和尚語錄。』祖遂取讀，即讚歎曰：『慚愧！末世中有恁地尊宿。』乃喚首座，我老和尚時在後架洗襪，聞呼很忙走出來，祖曰：『我得一本文字，不可思議，所謂善說法要，爾試看。』休去歇去，一念萬年，前後際斷，諸方如今有幾箇得到這田地？他却喚作勝妙境界。舊時寶峯有箇廣道者，便是這般人，一箇渾身都不理會，都不見有世間事，世間塵勞昧他不得。雖然恁麼，却被這勝妙境界障却道眼。須知到一念不生前後際斷處，正要尊宿如水潦和尚，因採藤次問馬祖曰：『如何是祖師西來意？』祖曰：『近前來，向爾道。』水潦纔近前，馬祖當胸一蹋蹋倒，水潦忽然大悟，不覺起來呵呵大笑。祖曰：『爾見箇甚麼道理？』潦曰：『百千法門無量妙義，只向一毛頭上，便識得根源去。』這箇教中，謂之入流亡所，所入既寂，動靜二相了然不生。纔得箇入處，便亡了定相，定相既亡，不墮有為、不墮無為，動靜二相了然不生，便是觀音入理之門。他既悟了，便打開自己庫藏，運出自己家珍，乃曰：『百千法門無量妙義，只向一毛頭上，便識得根源去。』又呵呵大笑。馬祖知他已到這箇田地，更不采他，亦無後語。後來住水潦菴，禪和家來參，他有百十眾，纔舉揚便賣弄這一蹋云：『自從一喫馬師蹋，直至而今笑不休。』渠又何曾有峯巒疊翠，㵎水潺湲，岸柳含煙，庭華笑日，鸎啼喬木，蝶舞芳叢底說話來？只道：『自從一喫馬師蹋，直至而今笑不休。』這箇便是第一箇入流亡所，動靜二相了然不生底樣子。又不見雲門問洞山：『近離甚處？』山曰：『查渡。』門曰：『夏在甚處？』山曰：『湖南報慈。』門曰：『幾時離彼山？』曰：『八月二十五。』門曰：『放爾三頓棒。』古人淳樸據實祇對，自言：『我此回實從查渡來，有甚麼過？』便道：『放我三頓棒。』大丈夫漢，須共這老漢理會始得。至明日便去問曰：『昨日蒙和尚放三頓棒，未審過在甚麼處？』問曰：『飯袋子，江西湖南，便恁麼去。』洞山忽然大悟，更無消息可通，亦無道理可拈出，只禮拜而已。既悟了，便打開自己庫藏，運出自己家珍，乃曰：『他後向無人煙處住箇草菴，不蓄一粒米，不種一莖菜，接待十方往來，盡與伊出却釘拔却楔，拈却炙脂帽子，脫却鶻臭布衫，教伊灑灑地作箇衲僧，豈不俊哉。』雲門曰：『爾身如椰子大，開得許大口。』這箇是第二箇入流亡所，動靜二相了然不生底樣子。又鼓山晏國師在雪峯多年，一日雪峯知其緣熟，忽起搊住曰：『是甚麼？』晏釋然了悟，唯舉手搖曳而已，峯曰：『子作道理耶？』晏曰：『何道理之有？』後來楊大年收在《傳燈錄》中，謂之亡其了心，此是第三箇入流亡所，動靜二相了然不生底樣子。又灌谿和尚，一日見臨濟，濟下繩床纔擒住，谿便云：『領領。』這箇是第四箇入流亡所，動靜二相了然不生底樣子。這箇說似人不得，傳授人不得，老漢十七年參，也曾零零碎碎悟來，雲門下也理會得些子，曹洞下也理會得些子，只是不能得前後際斷。後來在京師天寧，見老和尚陞堂，舉僧問雲門：『如何是諸佛出身處？』門曰：『東山水上行。若是天寧即不然，如何是諸佛出身處？薰風自南來，殿閣生微涼。』向這裏忽然前後際斷，譬如一綟亂絲，將刀一截截斷相似，當時通身汗出，雖然動相不生，却坐在淨裸裸處得。一日去入室，老和尚曰：『也不易，爾到這箇田地，可惜爾死了不能活，不疑言句，是為大病。不見道：懸崖撒手自肯承當，絕後再甦欺君不得。須信有這箇道理。』老漢自言：『我只據如今得處，已是快活，更不能理會得也。』老和尚却令我在擇木寮作不釐務侍者，每日同士大夫，須得三四回入室，只舉有句無句如藤倚樹，纔開口便道：『不是。』如是半年間，只管參。一日同諸官員在方丈藥石次，我只把箸在手，都忘了喫食，老和尚曰：『這漢參得黃楊木禪，却倒縮去。』我遂說箇譬喻曰：『和尚，這箇道理，恰如狗看著熱油鐺相似，要舐又舐不得，要捨又捨不得。』老和尚曰：『爾喻得極好，只這箇便是金剛圈栗棘蓬。』一日因問老和尚：『見說，和尚當時在五祖，曾門這箇話，不知五祖和尚如何答？』和尚不肯說，老漢曰：『和尚當時不可獨自問，須對大眾前問，如今說又何妨？』老和尚乃曰：『我問：「有句無句如藤倚樹時如何？」祖曰：「描也描不成，畫也畫不就。」又問：「忽遇樹倒藤枯時如何？」祖曰：「相隨來也。」』老漢纔聞舉，便理會得，乃曰：『某會也。』老和尚曰：『只恐爾透公案未得。』老漢曰：『請和尚舉。』老和尚遂連舉一絡索誵訛公案，被我三轉兩轉截斷，如箇太平無事時，得路便行更無滯礙。老和尚曰：『如今方知道，我不謾爾。』我既會了，却倒疑著幾箇禪頭，乃問老和尚，老和尚曰：『我箇禪如大海相似，是爾將得箇大海來傾取去始得；若只將得鉢盂來，盛得些子去便休，是爾器量只如此，教我怎奈何。能有幾箇得到爾田地？舊時只有一箇璟上座，與爾一般，只是死了。』過得幾時，便舉：『我立僧後來在雲居首座寮，夜間常與兄弟入室，老和尚愛來聽。有時入室了，却上方丈見老和尚，同在火爐頭坐，老和尚曰：「或有箇禪和子，得似老僧，爾又如何支遣？」老漢曰：「何幸如之，正如東坡說作劊子得一箇肥漢剮，我却倒與老和尚入室，被我拶得上壁。」老和尚呵呵大笑。』思量這老和尚，粉骨碎身亦未能報得。因禮上座聲，老漢舉福州人喫荔枝，有箇瞥地處，所以說到這裏。這兄弟在叢林中，規行矩步，無衲子之過，可惜尺頭短，然打箇筋斗出來，決定昧他不得。有一則古話，舉似大眾：『教中道：「吾不見時，何不見吾不見之處？若見不見，自然非彼不見之相；若不見吾不見之地，自然非物，云何非汝？」』後來湛堂和尚頌曰：『老胡徹底老婆心，為阿難陀意轉深，韓幹馬嘶青草渡，戴嵩牛臥綠楊陰。』妙喜亦有箇頌子，雖不甚文彩，却不在湛堂之下：

Attendant Li requested a general talk upon the conclusion of the forty-ninth day [funerary rites]. A monk asked, "In the room, the Venerable said: 'If you call it a bamboo comb, you touch; if you do not call it a bamboo comb, you turn your back. You must not speak; you must not be without speech.'" Thereupon he struck the ground once with his sitting mat and said, "This student was drawing feet on a snake, but instead invites the Venerable to put a head on top of a head." The Master said, "Starting it yourself and toppling it yourself earns people's dislike." [The monk] advanced and said, "I also need the Venerable to fully understand." The Master said, "Be sure not to wiggle your toes inside your boots." [The monk] advanced and said, "Is there still any place where you act for people?" The Master said, "No." [The monk] advanced and said, "Then that is a bit better." The Master said, "I'll swap out your eyes!"

He then said: "'If you call it a bamboo comb, you touch; if you do not call it a bamboo comb, you turn your back. You must not speak; you must not be without speech; you must not deliberate; you must not propose.' At such a time, Old Śākya and Great Master Bodhidharma, though they have nostrils, simply have no place to breathe out. Do you still fully understand? Meeting the noble, it is cheap; meeting the base, it is precious. If you fixate on the noble and the base, you must buy more straw sandals and go traveling on foot before you get it. Therefore it is said: 'It cannot be sought with mind; it cannot be attained without mind. It cannot be reached through speech; it cannot be penetrated through silence.' Even though it is like this, like heaven it covers all, like earth it supports all; it completely releases and completely gathers, completely kills and completely brings to life. When Miaoxi speaks like this, it is also not separated from this message—just like the Chan guest just now striking the ground with his sitting mat." He then slapped the Chan seat once and said: "Tell me, on which side of the matter is this illuminated?

"Today, Bhikṣu Liaoxian, who served as a personal attendant, having appraised and chanted the sale of the clothing sent from his secular home, requested this old fellow to promote and expound the ancestral teachings to adorn his place of recompense. Alas, this brother had just begun to have an awakening regarding the phrase of the bamboo comb, yet now it is already talking of the year before last. One day I asked him, 'How is it when if you call it a bamboo comb you touch, and if you do not call it a bamboo comb you turn your back?' He could not answer, but instead said, 'I hope the Venerable will provide an expedient instruction for me.' This mountain monk said to him, 'You are a man of Fuzhou. I will tell you a parable: It is like taking a choice lychee, peeling off the skin and shell all at once, and handing it directly to your mouth, only you do not know how to swallow it.' Hearing this, he could not help but break out laughing and said, 'If the Venerable swallows it, that is disaster.' After some time, I asked him again, 'The other day you swallowed the lychee, but you just didn't know its flavor.' He said, 'If I knew its flavor, it would turn out to be even more of a disaster.'

"I loved these two turning phrases of his. As is said, 'What enters through the gate is not the family treasure.' Truly we know that the ancestral masters have no real dharma to give to people. Take, for example, the worldly crafts and arts: if there is a model, one can do it; but with this one understanding, it must come from self-awakening before it works—attained in the mind and responded to in the hand. If one has not attained a place of peace and joy, but single-mindedly seeks knowledge, views, and intellectual understanding, once this mixed poison enters the mind, it is like oil entering flour: it can never be extracted; even if it could be extracted, it would take tremendous effort to manage. This matter is like the blue sky and the bright sun, originally without hindrance, yet it gets obstructed by these mixed poisons; therefore, one cannot be free within the Dharma.

"This old fellow has always loved what Venerable Zhenjing said: 'Nowadays, most people attain a state where body and mind are extinguished and prior and subsequent limits are severed; ceasing and desisting, a single thought lasts ten thousand years, like an incense burner in an ancient temple, cold and desolate—and they take this to be the ultimate. Little do they know that they are obstructed by this superior and marvelous realm, so that their own correct knowledge and views cannot manifest before them, and the light of their spiritual powers cannot be revealed.' Or again, they cling to 'the ordinary mind in all things is the Way,' taking it as the ultimate standard: heaven is heaven, earth is earth, mountains are mountains, rivers are rivers, monks are monks, laypeople are laypeople, a long month has thirty days, a short month has twenty-nine. In all of their hundred actions, they must stick to this one ordinary track, considering it secure; holding fast to it and conforming to it, they dare not move a single step elsewhere, fearing they will fall into a pit or drop into a trench. All the time they are just like a blind person walking the road, unable to part with a single staff for even an inch of a step, gripping it tightly and relying upon it, leaning on it at every step. If one day the eye of the Way opens wide, they suddenly realize their former errors, throw away the staff, let go with both hands, and in the ten directions all is vast and clear, crisscrossing freely, north, south, east, and west, with nothing that is not acceptable. Only when arriving here do they attain freedom. How many people nowadays are able to let go of the staff and open their hands?

"Formerly, when Venerable Zhenjing's recorded sayings were newly published, my old teacher [Yuanwu] was serving as the head monk in Wuzu's hall. One day in the corridor, Wuzu saw a monk holding a volume of text. The Patriarch said, 'What text is that in your hand?' The monk said, 'It is Venerable Zhenjing's recorded sayings.' The Patriarch thereupon took it and read it, and immediately praised it, saying, 'How grateful! In the degenerate age, there is such an eminent elder!' He then called for the head monk. My old teacher was behind the racks washing socks at the time; hearing the call, he hurried out in great haste. The Patriarch said, 'I have obtained a text that is inconceivable—what is called skillfully preaching the essentials of the Dharma. You try reading it.' Ceasing and desisting, a single thought lasting ten thousand years, prior and subsequent limits severed—how many people across all quarters nowadays reach this ground? Yet he calls it a superior and marvelous realm. In the past at Baofeng, there was a Practitioner Guang who was just such a person: he did not bother with anything about his entire person, nor did he see any worldly affairs; the worldly dust and toil could not delude him. Even though it was like this, he was nonetheless obstructed in his eye of the Way by this superior and marvelous realm.

"You must know that when arriving at the place where not a single thought arises and prior and subsequent limits are severed, one precisely needs an eminent elder. Like Venerable Shuiliao: while gathering vines, he asked Mazu, 'What is the meaning of the Patriarch's coming from the West?' The Patriarch said, 'Come closer, and I will tell you.' As soon as Shuiliao stepped forward, Mazu gave him a kick in the chest that knocked him down. Shuiliao suddenly had a great awakening, and involuntarily got up, laughing loudly: 'Ha, ha!' The Patriarch said, 'What principle did you see?' Liao said, 'Hundreds of thousands of dharma gates and boundless subtle meanings—right upon the tip of a single hair, I have recognized their root and source.' In the teachings, this is called 'entering the flow and forgetting the object; once what is entered is stilled, the two aspects of motion and stillness clearly do not arise.' As soon as one gets an entry, one forgets the mark of samādhi; once the mark of samādhi is forgotten, one falls neither into the conditioned nor into the unconditioned, and the two aspects of motion and stillness clearly do not arise. This is Guanyin's gate of entering the principle. Since he had awakened, he opened his own treasury and brought out his own family treasures, saying, 'Hundreds of thousands of dharma gates and boundless subtle meanings—right upon the tip of a single hair, I have recognized their root and source,' and again laughed heartily, 'Ha, ha!' Mazu knew he had already reached this ground, so he paid no further attention to him and said nothing further. Later, when he dwelled at Shuiliao Hermitage, Chan travelers came to study under him, numbering a hundred or so. As soon as he promoted and expounded, he would boast of this one kick, saying, 'Ever since I received Mazu's kick, down to the present I have not stopped laughing.' How did he ever have words about 'peaks piling up emerald green, mountain streams flowing murmurously, shore willows veiled in mist, garden flowers smiling at the sun, orioles singing in tall trees, butterflies dancing in fragrant clusters'? He only said, 'Ever since I received Mazu's kick, down to the present I have not stopped laughing.' This is the first model of entering the flow and forgetting the object, where the two aspects of motion and stillness clearly do not arise.

"Again, haven't you seen Yunmen ask Dongshan, 'Where have you recently come from?' Dongshan said, 'Chadu.' Yunmen said, 'Where did you spend the summer?' Dongshan said, 'Baoci in Hunan.' Yunmen said, 'When did you leave there?' Dongshan said, 'The twenty-fifth day of the eighth month.' Yunmen said, 'I release you from thirty blows.' The ancients were simple and honest, replying according to the facts, thinking to himself: 'This time I truly came from Chadu, what fault is there?' Yet [Yunmen] said, 'I release you from thirty blows.' A great fellow must settle the matter with this old fellow before it can be resolved. The next day he went and asked, 'Yesterday I was favored with the Venerable releasing me from thirty blows; I wonder where my fault lay?' [Yunmen] asked, 'You rice bag! Jiangxi and Hunan, just wandering off like that!' Dongshan suddenly had a great awakening; there was no further message to convey, nor any principle to bring forth—he just bowed. Having awakened, he opened his own treasury and brought out his own family treasures, saying, 'Hereafter, I will dwell in a thatched hut in a place where no people live, not storing a single grain of rice, not planting a single stalk of vegetable, receiving those coming and going from the ten directions, extracting all their nails and pulling out their wedges, taking off their tallow caps, stripping off their smelly shirts, making them crisp and clean patch-robed monks—wouldn't that be splendid?' Yunmen said, 'Your body is the size of a coconut, yet you open such a huge mouth!' This is the second model of entering the flow and forgetting the object, where the two aspects of motion and stillness clearly do not arise.

"Again, National Teacher Yan of Gushan stayed at Xuefeng for many years. One day, knowing his conditions were mature, Xuefeng suddenly rose, seized him, and said, 'What is it?' Yan was completely and thoroughly awakened; he merely raised his hands and waved them. Xuefeng said, 'Are you making up an intellectual understanding?' Yan said, 'What intellectual understanding could there be?' Later, Yang Danian included this in the *Transmission of the Lamp*, calling it 'forgetting the understanding mind.' This is the third model of entering the flow and forgetting the object, where the two aspects of motion and stillness clearly do not arise.

"Again, Venerable Guanxi one day went to see Linji. Linji came down from his rope seat and had just grabbed hold of him when Guanxi said, 'Understood, understood!' This is the fourth model of entering the flow and forgetting the object, where the two aspects of motion and stillness clearly do not arise.

"This cannot be explained to others, nor can it be transmitted to others. This old fellow practiced for seventeen years, and had also experienced piecemeal awakenings: under the Yunmen lineage I understood a little, and under the Caodong lineage I understood a little, but I simply could not sever the prior and subsequent limits. Later, at Tianning in the capital, I saw the old teacher ascend the hall and cite a monk asking Yunmen, 'What is the place where all buddhas come forth?' Yunmen said, 'The East Mountain walks on water.' [The old teacher said,] 'If it were Tianning, it would not be so. What is the place where all buddhas come forth? A gentle breeze comes from the south, and the palace halls give rise to a slight coolness.' Right here, my prior and subsequent limits were suddenly severed—just like taking a knife and cutting right through a skein of tangled silk in one stroke. At that moment, sweat broke out over my entire body. Although the marks of motion did not arise, I was nevertheless stuck in a bare, stripped-down place. One day I entered his room, and the old teacher said, 'It is not easy for you to reach this ground. Alas, you can die but cannot live. Not doubting words and phrases is a great disease. Haven't you heard it said: "Letting go from the hanging cliff, one acknowledges it for oneself; reviving after extinction, no one can deceive you." You must believe that such a principle exists.' This old fellow said to myself, 'Based merely on what I have attained now, I am already blissful; I can no longer bother with anything else.'

"The old teacher then made me the attendant without administrative duties in the Choosing Timber Quarters. Every day, together with the scholar-officials, I had to enter his room three or four times. He would only bring up, 'Existence and non-existence are like a vine clinging to a tree.' As soon as I opened my mouth, he would say, 'Wrong.' For half a year like this, I did nothing but investigate. One day, while taking the evening medicine-meal with several officials in the abbot's quarters, I just held my chopsticks in hand, completely forgetting to eat. The old teacher said, 'This fellow is practicing boxwood Chan, shrinking back instead.' Thereupon I offered a parable, saying, 'Venerable, this principle is just like a dog looking at a cauldron of hot oil: it wants to lick it but cannot lick it; it wants to give it up but cannot give it up.' The old teacher said, 'Your parable is excellent. This very thing is the diamond cage and the chestnut burr.'

"One day, I asked the old teacher, 'I heard that when the Venerable was at Wuzu, you once asked about this saying. I wonder how Venerable Wuzu answered?' The Venerable was unwilling to say. This old fellow said, 'Back then, the Venerable could not have asked in private; you must have asked before the great assembly. What harm is there in speaking of it now?' The old teacher then said, 'I asked, "How is it when existence and non-existence are like a vine clinging to a tree?" The Patriarch said, "Describing does not accomplish it; painting does not finish it." I also asked, "What happens when the tree suddenly falls and the vine withers?" The Patriarch said, "They follow along together."' As soon as this old fellow heard it cited, I immediately understood, and said, 'I understand.' The old teacher said, 'I only fear you have not penetrated the gong'an.' This old fellow said, 'Please cite them, Venerable.' The old teacher then continuously cited a string of tricky gong'ans; I cut through them in two or three turns, like traveling freely along an unobstructed road in a time of great peace. The old teacher said, 'Now you finally know that I have not deceived you.'

"Since I had understood, I instead raised doubts about several Chan points and asked the old teacher. The old teacher said, 'My Chan is like a great ocean: you must bring a great ocean to pour it all out before you get it; if you only bring an alms bowl, taking just a little bit and then stopping, that is merely because your capacity is only like this—what can I do about it? How many could reach your ground? In the past there was only Senior Monk Jing who was like you, but he died.'

"After some time, he mentioned: 'After I was established as a monk, I was later in the head monk's quarters at Yunju. At night I often entered the room with the brethren, and the old teacher loved to come and listen. Sometimes after entering the room, I would go up to the abbot's quarters to see the old teacher, and we would sit together by the fire. The old teacher said, "If there were a Chan traveler who was like this old monk, how would you deal with him?" This old fellow said, "What good fortune could match it! It is just like Su Dongpo saying that for an executioner to get a fat fellow to slice, I would instead enter the room with the old teacher and press him against the wall!" The old teacher laughed heartily: "Ha, ha!"' Thinking of this old teacher, even if my bones were ground to dust and my body shattered, I could not repay his kindness.

"Because of the sound of the late Senior Monk Li, this old fellow cited the man of Fuzhou eating lychees, having had an insight, and so I spoke down to this point. This brother walked the path with decorum in the monasteries, without the faults of patch-robed monks. Alas, his measure of years was short; yet when he turns a somersault and comes forth, definitely nothing can delude him. There is an ancient story that I cite for the great assembly: 'In the scriptures it says: "When I do not see, why do you not see my place of not seeing? If you see what is not seen, it is naturally not the mark of that not seeing; if you do not see my place of not seeing, it is naturally not an object—how could it not be you?"' Later, Venerable Zhantang composed a verse saying:
'The Old Barbarian's grandmotherly mind is thorough to the bottom,
For Ānanda, his intent turns deeper still.
Han Gan's horse neighs at the green grass ford;
Dai Song's ox lies in the shade of the green willows.'
Miaoxi also has a verse; though it is not very elegant, it is nonetheless not inferior to Zhantang's:"