如淨和尚語錄 2.50

2.50

喝一喝云。大眾者一喝。威音王未現已前。早是蹉過了也。況復今日更來者裡。胡喝亂喝。是甚麼𡱰沸椀鳴聲。眾中若有人。勇猛出來。劈屎口椎落牙齒。𡎺向屎坑裡去。免見狼藉取次欺人。直饒恁麼。也是背後揑拳。揚聲止響。然曲設多門。放開一路。莫有人出來麼。良久云。既無。暫借一喝。重疊狼藉。欺人去也。喝一喝。有主有賓。有照有用。還知落處麼。若知得落處。便知得起處。若知得起處。便知得滅處。若知得滅處。便知得起滅俱滅寂滅現前。於日用中。六處發現。在眼曰見。直須抉却眼睛逈無所見。然後無所不見。方可謂之見。在耳曰聞。直須塞斷耳根逈無所聞。然後無所不聞。方可謂之聞。在鼻曰嗅。直須敲落鼻孔香臭不分。然後無所不分。方可謂之嗅。在舌談論。直須拔却舌頭天地緘默。然後熾然無間。方可謂之談論。在身曰人。直須四大脫除了無依倚。然後隨類現形。方可謂之人。在心曰識。直須永絕攀緣三祇劫空。然後起滅不停。方可謂之識。如上六處發現。無所間斷。前來所謂有主有賓。有照有用。直得賓主互換照用交參。上至三世諸佛六代祖師。下及傍生異類草木昆虫。皆此一喝。無有遺者。便見。威音王未現已前。只是如今。如今只是威音王未現已前。無二無二分。無別無斷故。若約山僧所論。喝箇甚麼。論箇甚麼。本無許多般。總須喫棒。有甚蹉過。有甚不蹉過。更有臨濟四喝。因行不妨掉臂。亦與一一穿却鼻孔。咄一喝。如金剛王寶劍。屎廁籌一喝。如踞地獅子。窟裏老鼠一喝。如探竿影草。釣蝦䗫漢一喝。不作一喝用。髑髏前魍魎。今夜清涼。恁麼喚作醫死馬。縱然活去者一喝。爭免箇𡱰沸椀鳴聲。雖然且道。威音王未現已前。從什麼處得來。還定當得出麼。若也定當得出。胡喝亂喝。有甚麼過。免向繩床角頭叉手覓。其或未然。拳頭脚尖。切忌惡發咄。

Giving a shout, he said: “Assembly! This single shout—before Bhīṣmagarjitasvararāja appeared, it was already missed! How much more so coming here again today, shouting wildly and recklessly—what kind of bubbling babble and clattering bowl sounds are these? If there is someone in the assembly who bravely comes forward, cleaves open the shit-mouth, knocks out the teeth, and shoves him into the shit pit, avoiding seeing such a mess and casually cheating people! Even granting it were so, that too would be clenching a fist behind the back, raising the voice to stop an echo. Yet through skillful means many gates are set up, opening up a path. Is there anyone coming forward?”
After a long pause, he said: “Since there is no one, I shall temporarily borrow this shout to pile up the mess and cheat people!”
He gave a shout: “There is host and there is guest; there is illumination and there is function. Do you know where it lands? If you know where it lands, you know where it arises. If you know where it arises, you know where it ceases. If you know where it ceases, you know that arising and ceasing are both extinguished, and silent extinction becomes manifest. In daily activities, it appears in six places: in the eye it is called seeing—you must gouge out your eyeballs, completely seeing nothing, and only then see everything; only then can it be called seeing. In the ear it is called hearing—you must stop up the ear root, completely hearing nothing, and only then hear everything; only then can it be called hearing. In the nose it is called smelling—you must knock off the nostrils, distinguishing neither fragrant nor foul, and only then distinguish everything; only then can it be called smelling. On the tongue it is discussing—you must pull out the tongue, heaven and earth sealed in silence, and only then blazingly discuss without interruption; only then can it be called discussing. In the body it is called the person—you must cast off the four great elements, entirely without reliance, and only then manifest forms according to their kinds; only then can it be called a person. In the mind it is called consciousness—you must cut off conditioned grasping forever, emptying the three asaṃkhyeya kalpas, and only then arise and cease without stopping; only then can it be called consciousness. The six places manifest as above without interruption. As mentioned earlier, there is host and there is guest, there is illumination and there is function, bringing host and guest to interchange, illumination and function to interpenetrate. Up to the Buddhas of the three periods and the six generations of Patriarchs, down to animals, different species, grasses, trees, and insects—all are this single shout, without exception. Then you see that before Bhīṣmagarjitasvararāja appeared is simply now, and now is simply before Bhīṣmagarjitasvararāja appeared—without duality, without division, without difference, and without interruption! If judged by this mountain monk’s view, what shout is there? What discussion is there? Originally there were not so many varieties; all must take the stick! What is missed? What is not missed? Furthermore, there are Linji’s four shouts; while walking, there is no harm in swinging one’s arms—I will pierce the nostrils of each one:
Bah! ‘A shout like the jeweled sword of the Vajra King’—a shit-wiper stick!
‘A shout like a crouching lion’—a rat in a hole!
‘A shout like a probing pole and shadowing grass’—a fellow angling for frogs!
‘A shout not functioning as a shout’—a ghoul before a skull!
Tonight Qingliang speaks like this, which is called treating a dead horse. Even if this shout revives it, how can it escape being a sound of bubbling babble and clattering bowls? Even so, tell me: before Bhīṣmagarjitasvararāja appeared, where did it come from? Can you settle it? If you can settle it, what fault is there in shouting wildly and recklessly? It saves searching with folded hands beside the meditation chair. If not yet so, beware of fists and toes flying in anger! Bah!”