[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [密菴和尚語錄](https://indike.org/pramana/in.bauddha.taisho.1999) › 1.196 # 密菴和尚語錄 1.196 密菴和尚語錄 1.196 - **Language:** Classical Chinese ### [1.196](https://indike.org/pramana/in.bauddha.taisho.1999.1.196) 解夏小參，竪起拂子：「還見麼？」敲禪床云：「還聞麼？只此見聞非見聞，無餘聲色可呈君，箇中若了全無事，體用何妨分不分？古人八字打開了也。恁麼見得，便見傑上座今夏九十日內，入大光明藏中，呼喚森羅萬象，明暗色空，情與無情，上至非非想天，下至空輪水際，一切蠢動含靈，盡向拂子頭上安居，同時禁足。不說佛不說祖，不說玄不說妙，不守蠟人氷，不怜鵝護雪，只是應時應節不失其宜。大盡三十日，小盡二十九，飢飡渴飲任運騰騰，佛界不收魔界不攝，直得皇風蕩蕩帝道平平，野老謳歌漁人罷唱。而今一夏周畢，驅遣各歸所止，隨家豐儉。長者長法身，短者短法身，逍遙自在任性方圓而無拘執。眾中忽有箇衲僧出來道：『長老長老！我自行脚走遍天下，每見善知識小參普說，盡是攢花簇錦結角羅紋，說得盛水不漏。或大機大用，驅耕夫牛，奪飢人食，呵叱列祖，擠排先聖，如風雷電卷，看者不容眨眼。今夜如此提持，全無巴鼻全無滋味。如蚊子上鐵牛相似，直是無下嘴處，也令人疑著。』到遮裏如何對他即是？棒將去得麼？喝將去得麼？莫是跳下禪床，歸方丈得麼？不然，別將兩轉新鮮語，答將去得麼？如斯理論，盡是諸方用過底藥方，非但起人膏肓之疾不得，益令增他重病。既總不與麼，如何即是？而今向佛祖說不到處，天下老和尚颺下不用底對他，非唯對他，且要聞者見者蕩盡胸中禪道佛法知見，人人如獅子王，吒沙地哮吼一聲壁立萬仞。若他道：『使人疑著。』只對他道：『大疑之下必有大悟。』」復舉：「僧問雲門大師：『初秋夏末，前程忽有人問，夫審對他道什麼？』門云：『大眾退後。』僧云：『過在什麼處？』門云：『還我九十日飯錢來。』」師云：「平如鏡面，嶮若刀山。遮僧有破牢關底機謀，雲門善用不戰屈人兵底手段。雖然如是，鼻孔在靈隱手裏。」 > An informal gathering on the end of the summer retreat. Holding up the whisk: "Do you still see?" Striking the meditation couch, he said: "Do you still hear? Just this seeing and hearing is not seeing and hearing; there are no other sounds or forms that can be presented to you, sir. If you understand within this, there is entirely nothing the matter; what harm is there whether substance and function are distinguished or not? The ancients laid it out completely open. If you see it in this way, you will see that during these ninety days of this summer, Elder Jie has entered the treasury of great radiance, summoning the myriad forms and phenomena, brightness and darkness, form and emptiness, the sentient and the insentient, from the Heaven of Neither Perception nor Non-Perception above down to the circles of space and the border of water below, all squirming and crawling living beings, to abide peacefully on the tip of the whisk, simultaneously observing the retreat. Not speaking of Buddha, not speaking of patriarchs, not speaking of the profound, not speaking of the marvelous, not guarding the wax figure in ice, not pitying the goose protecting the snow; simply responding to the seasons and festivals without missing what is fitting. A long month has thirty days; a short month has twenty-nine. Eating when hungry, drinking when thirsty, moving along freely at will; neither collected by the Buddha-realm nor gathered by the realm of Māra; truly, the sovereign's wind is vast and billowing, the imperial path is level and smooth, the old rustic sings songs, and the fishermen cease their chants. Now that the summer is over, they are dismissed to return each to their abode, according to the wealth or frugality of their home. For the tall, a tall Dharma-body; for the short, a short Dharma-body; wandering at ease, spontaneously square or round without clingings. Suppose a monk suddenly steps out from the assembly and says: 'Elder, Elder! Since taking up foot travel, I have traversed the entire realm. Whenever I saw good spiritual friends give informal gatherings and general addresses, it was always like weaving brocade and clustering flowers, linking corners and intertwining threads, spoken so tightly that water could not leak out. Or with great capacity and great function, driving off the plowman's ox, snatching the hungry person's food, scolding the patriarchs, and pushing aside the ancient sages, like rolling wind and lightning, leaving onlookers not even time to blink. Tonight, to uphold it like this is entirely without a handle, entirely without flavor. Just like a mosquito landing on an iron ox, there is truly nowhere to sink its beak, which also makes one feel doubtful.' Reaching here, how should one respond to him? Would giving him the staff do? Would shouting at him do? Could one jump down from the meditation couch and return to the abbot's quarters? Otherwise, could one answer him by putting forward another pair of fresh phrases? Such discussions are all used-up prescriptions from all quarters; not only can they not revive someone from a fatal illness, they will furthermore aggravate their serious condition. Since none of these will do, what is right? Now, by answering him with what Buddhas and patriarchs cannot reach and what the venerable old monks of the realm have discarded and do not use—not only to answer him, but also to make those who hear and see wash away all views of Zen, the Way, and the Buddha Dharma from their chests, each person like a lion king, letting out a roar that stands like a cliff ten thousand fathoms high. If he says: 'It makes one feel doubtful,' I simply answer him: 'Under great doubt, there must be great awakening.'" He further brought up: "A monk asked Great Master Yunmen: 'At the beginning of autumn and the end of summer, if someone down the road suddenly asks, how should I answer him?' Yunmen said: 'Assembly, step back!' The monk said: 'Where is the fault?' Yunmen said: 'Give me back the money for ninety days of food!'" The master said: "Flat as a mirror surface, steep as a mountain of knives. This monk had the tactical skill to break through the iron pass; Yunmen was adept at using the strategy of subduing enemy soldiers without battle. Even so, their nostrils are in Lingyin's hands." > — English (machine translation) (machine translation) - [Previous: 1.195](https://indike.org/pramana/in.bauddha.taisho.1999.1.195) - [Next: 1.197](https://indike.org/pramana/in.bauddha.taisho.1999.1.197) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1999.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1999~en-mt.1.196) — English, machine translation ## Linked texts (2) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.98.40) — Classical Chinese - [宏智禪師廣錄](https://indike.org/pramana/in.bauddha.taisho.2001.3.88) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1999.1.196](https://indike.org/pramana/in.bauddha.taisho.1999.1.196) · Pramāṇa