大慧普覺禪師語錄 9.4

9.4

Court Gentleman Han Dequan requested [the Master] to hold the whisk. A monk asked, "When Bodhidharma came from the west, what did he transmit?" The Master said, "One must not take it entirely as the views of a wild fox spirit." The monk asked, "What is entering the subtle from the coarse?" The Master said, "A single pore inside the Ocean of Fragrant Waters." The monk asked, "What is entering the coarse from the subtle?" The Master said, "The Ocean of Fragrant Waters inside a single pore." The monk asked, "Why are you, Venerable Monk, turned upside down instead?" The Master said, "From the start there has been a bit of that." [The monk] asked, "How is it when a three-legged donkey gallops along?" The Master said, "It stomps through Zhaozhou's footbridge." Then he said: "'What is it, what is it?'—smashing open the inexhaustible storehouse. 'Thus, thus'—brushing past great empty space. 'So or not so'—penetrating straight through, one is still leaning on fences and groping along walls, a dead man standing on the ground. To further intend to take a step forward, 'how and why,' is precisely the external paths and demonic hordes destroying the Indian race. Right now, are there any seeds of our house? If so, come forth and vent your spleen on behalf of the assembly; if not, watch me smear ashes and paste mud once more. The marvelous nature is completely luminous, apart from all names and characteristics. Originally there are no worlds or sentient beings; due to delusion there is arising, and due to arising there is ceasing. Arising and ceasing are called delusion; the ceasing of delusion is called reality." He gave a shout and said: "If the Old Fellow of the Śākya clan had delivered this shout at that time, he would have avoided giving himself away. Why? Since it is completely luminous and apart from characteristics, after all, where does delusion arise from? Where is reality born from? Where does arising come from? Where does ceasing go to? If you see through this thoroughly, the mountains, rivers, the great earth, the forest of myriad phenomena, the four sages and six ordinary states, the sentient and the insentient, without needing a single squeeze, are seen to thaw like ice and shatter like tiles. Arriving here, there is no Chan, no Way, no mind, no nature, no profundity, and no marvel: completely exposed, bare and clean, with nothing to grasp. Even if you proceed just like this and buy straw sandals to wander on foot for thirty years, you haven't yet dreamed of the patch-robed monk's breath. And tell me: what strong point does a patch-robed monk have?" After a long pause, he said, "Flashing lightning blazes open the eye on the crown of the head; across the ravine, an ape's cry sounds chilly." He further cited: "Xuefeng asked a monk: 'Where did you leave recently?' The monk said: 'Fuchuan [Overturned Boat].' Xuefeng said: 'Not yet having crossed the sea of birth and death, why have you overturned your boat?' The monk had no words. He returned and related this to Fuchuan. Fuchuan said: 'Why didn't you say that he has no birth and death?' The monk went to Xuefeng again. Xuefeng cited the previous words again to ask the monk. The monk said: 'He has no birth and death.' Xuefeng said: 'These are not your words.' The monk said: 'It was Fuchuan who spoke like this.' Xuefeng said: 'I have twenty blows of the staff to send to Fuchuan, and twenty blows for this old monk to take himself, but none of it concerns you, ācārya.'" The Master said: "The adept lineage master naturally still possesses it; although that is so, the mind of a thief is anxious. Granted that it does not concern this monk, why should he take twenty blows himself? Just add another twenty blows and simply hit Fuchuan, and that is enough. And tell me: where was his fault? Being so advanced in years, he shouldn't have spoken on someone else's behalf."