大慧普覺禪師語錄 2.8

2.8

上堂，僧問：「雪峯三上投子、九到洞山，為甚麼向鼇山成道？」師云：「屋裏販揚州。」進云：「後來住菴，有僧敲門，雪峯放身出云：『是甚麼？』僧亦云：『是甚麼？』還有優劣也無？」師云：「優則總優，劣則總劣。」進云：「為甚麼雪峯低頭歸菴？」師云：「疑殺天下人。」進云：「僧舉似巖頭，頭云：『我當時若向伊道末後句，天下人不柰雪老何。』作麼生是末後句？」師云：「若不同床睡，焉知被底穿。」進云：「巖頭道：『雪峯與我同條生，不與我同條死，要識末後句，只這是。』意旨如何？」師云：「殺人須是殺人刀，活人須是活人劍。」乃云：「古德道：『青蘿夤緣，直上寒松之頂，白雲淡泞，出沒太虛之中，萬法本閑，唯人自鬧。』又教中道：『凡夫見諸法，但隨於相轉，不了法無相，以是不見佛。』」遂舉起拂子云：「這箇是相，那箇是無相？現今目前森羅萬象，眼見耳聞悉皆是法，又何曾鬧來？既不曾鬧，教甚麼物隨相轉？」又舉拂子云：「這箇是無相，又作麼生了？既無可了却，向甚麼處見佛？且道：古德底是，教中底是？是又是箇甚麼？若向這裏分剖得出，釋迦不先，彌勒不後。雖然如是，未免被山僧拂子穿却鼻孔。」復舉拂子云：「隨相轉也，被拂子穿却鼻孔；不隨相轉也，被拂子穿却鼻孔。見佛也，被拂子穿却鼻孔；不見佛也，被拂子穿却鼻孔。」乃顧視大眾云：「且作麼生免得此過？畢竟水須潮海去，到頭雲定覓山歸。」擊禪床下座。

Ascending the hall, a monk asked, "Xuefeng went three times to Touzi and nine times to Dongshan; why did he attain the Way at Mount Ao?" The Master said, "Peddling Yangzhou while inside the house." The monk advanced and said, "Later, while living in a hermitage, a monk knocked on the door; Xuefeng thrust himself out and said, 'What is it?' The monk also said, 'What is it?' Is there any superiority or inferiority?" The Master said, "If superior, then all is superior; if inferior, then all is inferior." The monk advanced and said, "Why did Xuefeng lower his head and return to his hermitage?" The Master said, "Suspicion kills the people of the world." The monk advanced and said, "The monk brought this up to Yantou. Yantou said, 'If at that time I had spoken the final word to him, no one in the world could have done anything to old Xue.' What is the final word?" The Master said, "If you do not sleep in the same bed, how do you know the quilt is torn underneath?" The monk advanced and said, "Yantou said, 'Xuefeng was born on the same branch as me, but does not die on the same branch as me. If you want to know the final word, it is just this.' What does this mean?" The Master said, "To kill a person, you must use a person-killing knife; to bring a person to life, you must use a person-enlivening sword." He then said, "An ancient worthy said: 'Creepers climb directly to the top of the cold pine; pale clouds drift smoothly in and out of the great void. The ten thousand phenomena are fundamentally at ease; it is only people who agitate themselves.' Also, in the teachings it says: 'Ordinary beings see all phenomena only following after appearances; failing to understand that phenomena are without appearances, they therefore do not see the Buddha.'" He then held up his fly-whisk and said, "Is this appearance, or is that non-appearance? At present, right before our eyes, all the vast array of myriad phenomena, seen by the eyes and heard by the ears, are entirely the Dharma—when have they ever been agitated? Since they have never been agitated, what thing does [the scripture] teach to follow after appearances?" Again holding up his fly-whisk, he said, "This is non-appearance, but how is it understood? Since there is nothing that can be understood, where do you see the Buddha? Tell me, is the ancient worthy right, or is the teaching right? What is 'right' anyway? If you can dissect this clearly here, Śākyamuni is not earlier, and Maitreya is not later. Even though this is so, you still cannot avoid having your nostrils pierced by this mountain monk's fly-whisk." Again holding up his fly-whisk, he said, "Follow appearances, and your nostrils are pierced by the fly-whisk; do not follow appearances, and your nostrils are pierced by the fly-whisk. See the Buddha, and your nostrils are pierced by the fly-whisk; do not see the Buddha, and your nostrils are pierced by the fly-whisk." He then looked around at the assembly and said, "How can you avoid this fault? / In the end, the water must surge toward the ocean; / In the close, the clouds will certainly seek the mountains to return." Striking the meditation couch, he descended from the seat.