宏智禪師廣錄 5.9

5.9

小參僧問。馬祖陞堂。百丈卷席。意旨如何。師云。也知鼻頭猶痛在。僧云。雖然父子相知。也是弄巧成拙。師云。儞還知痛處也未。僧作卷席勢。師云。三汲浪高魚化龍。癡人猶戽夜塘水。僧云。只如馬祖一喝。百丈三日耳聾。又作麼生。師云。聲在耳處。耳在聲中。僧云。可謂是根塵脫落。消息平沈去也。師云。切莫強鍼錐。僧禮拜。師乃云。馬祖與百丈行次。聞野鴨子聲。祖云。是什麼。丈云。野鴨子。祖云。什麼處去也。丈云。飛過去也。祖扭百丈鼻頭。丈作痛聲。祖云。何曾飛去。丈脫然有省。次日祖陞堂。丈卷席。儞看他相見底時節。在什麼處。如今有般漢。杜杜撰撰便道。儞纔陞堂。我便卷席。有甚麼用處。直是千里萬里。百丈後來再參馬祖。被祖一喝。三日耳聾。只如馬祖一喝。還分外著得事麼。還分外有做道理處麼。若也箇時承當。不下草草地。又是業識流注。若是坐得斷幹得開。一絲一糝立不得。喚甚麼作再參馬祖。其間毫髮不容。若分外著得些子。不喚作三日耳聾。不見雪竇道。大冶精金。應無變色。而今有般漢。體不到。見不徹。使鉤。使錐。作道作理。埋沒自己。帶累先宗。若是洗不淨潔。脫不了當。又向這裏添一重去也。喚作泥裏洗土塊。後來黃檗問道。從上宗乘。如何指示。百丈良久。蘗云。不可教後人斷絕去也。丈云。將謂汝是箇人。古人也有恁麼時節。雖離語言。而語言具足。雖出音響。而音響分明。為甚麼百丈却道。我將為汝是箇人。有底道。默處是。豈不見外道問佛。不問有言。不問無言。世尊良久。外道贊歎大慈大悲。開我迷雲。令我得入。阿難問云。外道有何所證。便道。令我得入。世尊云。如世良馬見鞭影而行。又不見。肅宗帝問忠國師。百年後所須何物。國師云。為老僧作箇無縫塔。帝云。請師塔樣。國師良久云。會麼。帝云不會。國師云。吾有付法弟子耽源。却諳此事。請召問之。帝問耽源。源云。湘之南潭之北。中有黃金充一國。無影樹下合同船。瑠璃殿上無知識。此是諸佛諸祖授手底時節。便知道。默時一字一點無欠少。說時一言一句沒分外。語默不到處。古今無盡時。作麼生行履。偏正不曾離本位。無生那涉語因緣。

At an informal gathering, a monk asked: "Mazu mounted the hall, and Baizhang rolled up the mat. What was the meaning?" / The Master said: "I also know his nose still hurts." / The monk said: "Although father and son understand each other, it was also trying to be clever only to blunder." / The Master said: "Do you know the painful place yet?" / The monk made the gesture of rolling up the mat. / The Master said: "Over the three-tiered waves, the fish transforms into a dragon; / A fool still bails water from the nighttime pond." / The monk said: "What about when Mazu gave a single shout, and Baizhang was deaf for three days?" / The Master said: "Sound is in the place of the ear; the ear is within the sound." / The monk said: "It can be said that sense-bases and dust fell away, and all news sank flatly away." / The Master said: "By all means, do not force the needle and awl." / The monk bowed. / The Master then said: "Mazu and Baizhang were walking along and heard the sound of wild ducks. Mazu said: 'What is that?' Baizhang said: 'Wild ducks.' Mazu said: 'Where did they go?' Baizhang said: 'They flew away.' Mazu twisted Baizhang's nose; Baizhang cried out in pain. Mazu said: 'When did they ever fly away?' Baizhang suddenly had an awakening. The next day, Mazu mounted the hall; Baizhang rolled up the mat. Look at the time of their encounter—where was it? Nowadays there are some fellows who fabricate stories and say: 'The moment you mount the hall, I roll up the mat; what use is it?' It is completely a thousand or ten thousand miles off. Later, Baizhang studied with Mazu again and was shouted at by Mazu, remaining deaf for three days. As for Mazu's single shout, did it admit of any extraneous affair? Did it admit of any contrived principle? If at that time you accept it without care, it is again the flowing stream of karmic consciousness. If you can sit through it and cut it off clean, so that not a single thread or grain can be established, what is called studying with Mazu again? Within it, not a hairsbreadth is tolerated. If an extraneous bit is attached, it is not called being deaf for three days. Have you not seen Xuedou say: 'The refined gold from the great smelter should have no change of color'? But nowadays some fellows do not embody it and do not see through it; they use hooks, use awls, make doctrines and principles, burying themselves and implicating the former ancestors. If it is not washed clean and completely settled, another layer is added here again; this is called washing a clump of dirt in mud. Later, Huangbo asked: 'How is the ancestral vehicle handed down from above pointed out?' Baizhang was silent for a good while. Huangbo said: 'You cannot let later generations be cut off.' Baizhang said: 'I thought you were a person.' The ancients also had such times: although free from language, language was fully complete; although producing sounds, the sounds were distinct. Why did Baizhang instead say: 'I thought you were a person'? Some say that the place of silence is it. Have you not seen a non-Buddhist ask the Buddha: 'I do not ask about what has words; I do not ask about what is wordless.' The World-Honoured One was silent for a good while. The non-Buddhist praised him: 'The Great Compassionate One has cleared away the clouds of my delusion and enabled me to enter.' Ānanda asked: 'What did the non-Buddhist realize that he said, "enabled me to enter"?' The World-Honoured One said: 'Like a fine horse in the world that runs upon seeing the shadow of the whip.' Have you not also seen: Emperor Suzong asked National Teacher Zhong: 'After a hundred years, what will you need?' The National Teacher said: 'Make a seamless stūpa for this old monk.' The Emperor said: 'Please provide the stūpa's design, Master.' The National Teacher remained silent for a good while and said: 'Do you understand?' The Emperor said: 'I do not understand.' The National Teacher said: 'I have a Dharma-heir disciple, Danyuan, who is well versed in this matter; please summon him and ask him.' The Emperor asked Danyuan. Danyuan said: 'South of the Xiang and north of the Tan, / Therein is pure gold filling a whole country. / Beneath the shadowless tree, board the same boat together; / In the emerald hall, there is no spiritual friend.' This is the time when the Buddhas and ancestral masters extend their hands. Then you will know: when silent, not a single word or dot is lacking; when speaking, not a single word or phrase is extraneous. Where speech and silence do not reach, past and present are inexhaustible. How do you walk? Bias and upright never leave their original positions; how does the unborn involve the conditions of words?"