佛果圜悟禪師碧巖錄 1.16

1.16

雪竇知他落處。所以如此頌。至道無難。便隨後道。言端語端。舉一隅不以三隅反。雪竇道。一有多種。二無兩般。似三隅反一。爾且道。什麼處是言端語端處。為什麼一却有多種。二却無兩般。若不具眼。向什麼處摸索。若透得這兩句。所以古人道。打成一片。依舊見。山是山。水是水。長是長。短是短。天是天。地是地。有時喚天作地。有時喚地作天。有時喚山不是山。喚水不是水。畢竟怎生得平穩去。風來樹動。浪起船高。春生夏長。秋收冬藏。一種平懷。泯然自盡。則此四句頌頓絕了也。雪竇有餘才。所以分開結裹算來也。只是頭上安頭道。至道無難。言端語端。一有多種。二無兩般。雖無許多事。天際日上時月便下。檻前山深時水便寒。到這裏。言也端。語也端。頭頭是道。物物全真。豈不是心境俱忘。打成一片處。雪竇頭上太孤峻生。末後也漏逗不少。若參得透見得徹。自然如醍醐上味相似。若是情解未忘。便見七花八裂。決定不能會如此說話。髑髏識盡喜何立。枯木龍吟銷未乾。只這便是交加處。這僧恁麼問。趙州恁麼答。州云。至道無難。唯嫌揀擇。纔有語言。是揀擇是明白。老僧不在明白裏。是汝還護惜也無。時有僧便問。既不在明白裏。又護惜箇什麼。州云。我亦不知。僧云。和尚既不知。為什麼却道不在明白裏。州云。問事即得。禮拜了退。此是古人問道底公案。雪竇拽來一串穿却。用頌至道無難。唯嫌揀擇。如今人不會古人意。只管咬言嚼句。有甚了期。若是通方作者。始能辨得這般說話。不見僧問香嚴。如何是道。嚴云。枯木裏龍吟。僧云。如何是道中人。嚴云。髑髏裏眼睛。僧後問石霜。如何是枯木裏龍吟。霜云。猶帶喜在。如何是髑髏裏眼睛。霜云。猶帶識在。僧又問曹山。如何是枯木裏龍吟。山云。血脈不斷。如何是髑髏裏眼睛。山云乾不盡。什麼人得聞。山云。盡大地未有一箇不聞。僧云未審龍吟是何章句。山云。不知是何章句。聞者皆喪。復有頌云。枯木龍吟真見道。髑髏無識眼初明。喜識盡時消息盡。當人那辨濁中清。雪竇可謂大有手脚。一時與爾交加頌出。然雖如是。都無兩般。雪竇末後有為人處。更道難難。只這難難。也須透過始得。何故。百丈道一切語言。山河大地。一一轉歸自己。雪竇凡是一拈一掇。到末後須歸自己。且道。什麼處是雪竇為人處。揀擇明白君自看。既是打葛藤頌了。因何却道。君自看。好彩教爾自看。且道。意落在什麼處。莫道諸人理會不得。設使山僧到這裏。也只是理會不得。

Xuedou knew where it landed; therefore he composed this eulogy. Having said, "The Supreme Way is not difficult," he immediately followed with, "words are correct and speech is straight." When one corner is raised, if one does not return with the other three corners, Xuedou says, "One has many kinds; two are not of two sorts," which is like the three corners returning to the one. Tell me, where is it that words are correct and speech is straight? Why does the one have many kinds, yet the two are not of two sorts? If you do not possess the eye, where can you grope for it? If you can penetrate these two lines, then as the ancients said, "Forged into a single piece, still as before you see: mountains are mountains, waters are waters, long is long, short is short, heaven is heaven, earth is earth." Sometimes heaven is called earth, sometimes earth is called heaven, sometimes mountains are called not-mountains, waters are called not-waters. In the end, how can you attain steadiness? When the wind comes, trees shake; when waves rise, boats go high; spring generates, summer grows; autumn harvests, winter stores away. "With a single even state of mind, everything vanishes naturally of itself." Then these four lines of eulogy suddenly break off. Xuedou had talent to spare, so he divided and wrapped it up, yet when calculated, it is simply adding a head on top of a head, saying: "The Supreme Way is not difficult; words are correct and speech is straight. One has many kinds; two are not of two sorts." Although there are not so many matters, on the horizon when the sun rises, the moon sets; before the railing when the mountains are deep, the waters are cold. When you come here, words are correct and speech is straight; every single thing is the Way, every single object is entirely real. Is this not where mind and realm are both forgotten, forged into a single piece? Xuedou's beginning is too solitary and steep, and at the end he leaks quite a bit. If you investigate thoroughly and see completely, naturally it is just like the supreme flavor of ghee. If emotional interpretations are not yet forgotten, you will see it split seven ways and torn eight ways, definitely unable to understand such talk. "When consciousness is exhausted in the skull, what joy can arise? In the withered tree the dragon's chant has not dried up." This alone is the point of intertwining. This monk asked like that, and Zhaozhou answered like that: Zhou said, "The Supreme Way is not difficult; it only dislikes picking and choosing. As soon as there are words and language, they are picking and choosing, or they are clarity. This old monk is not within clarity. Do you all still cherish and protect [it], or not?" At the time, a monk immediately asked, "Since you are not within clarity, what do you cherish and protect?" Zhou said, "I do not know either." The monk said, "Since the venerable monk does not know, why do you say you are not within clarity?" Zhou said, "It is enough to ask about the matter. Make your prostrations and withdraw." This is an ancient gong'an of inquiring into the Way; Xuedou dragged it out and strung it together, using it to eulogize: "The Supreme Way is not difficult; it only dislikes picking and choosing." Nowadays people do not understand the ancients' intent; they just bite on words and chew on phrases—when will there be an end? Only an adept who has penetrated through all quarters can distinguish this kind of talk. Haven't you seen? A monk asked Xiangyan, "What is the Way?" Yan said, "The dragon's chant in a withered tree." The monk said, "Who is the person within the Way?" Yan said, "Eyes in a skull." Later, the monk asked Shishuang, "What is the dragon's chant in a withered tree?" Shuang said, "It still carries joy." "What are the eyes in a skull?" Shuang said, "They still carry consciousness." The monk also asked Caoshan, "What is the dragon's chant in a withered tree?" Shan said, "The bloodline is unbroken." "What are the eyes in a skull?" Shan said, "Not completely dry." "Who can hear it?" Shan said, "In the entire great earth there is not a single person who does not hear it." The monk said, "I wonder what verse line the dragon's chant is?" Shan said, "I do not know what verse line it is; all who hear it lose their lives." There is also a eulogy that says: "The dragon's chant in a withered tree is truly seeing the Way; / with no consciousness in the skull, the eyes first become clear. / When joy and consciousness are exhausted, all tidings end; / how could that person distinguish clarity within the turbid?" Xuedou can be said to have great skill; all at once he eulogized them intertwined for you. Even though it is like this, there are not two sorts at all. At the end Xuedou has a place of helping people, further saying, "Difficult, difficult!" Even this "Difficult, difficult!" must be penetrated before you can get it. Why? Baizhang said, "All words and language, the mountains, rivers, and great earth, one by one turn and return to oneself." Whenever Xuedou makes a pick-up and take-away, at the end it must return to oneself. Tell me, where is Xuedou's place of helping people? "Picking and choosing, or clarity—see for yourself, sir!" Since he has eulogized by tangling in vines, why does he instead say, "See for yourself, sir"? Luckily he tells you to look for yourself. Tell me, where does the intent land? Do not say that none of you can understand it; even if this mountain monk comes here, he just cannot understand it either.