佛果圜悟禪師碧巖錄 1.24

1.24

夾山下三箇點字。諸人還會麼。有時將一莖草。作丈六金身用。有時將丈六金身。作一莖草用。德山本是講僧。在西蜀講金剛經。因教中道。金剛喻定。後得智中。千劫學佛威儀。萬劫學佛細行。然後成佛。他南方魔子。便說即心是佛。遂發憤。擔疏鈔行脚。直往南方。破這魔子輩。看他恁麼發憤。也是箇猛利底漢。初到澧州。路上見一婆子賣油糍。遂放下疏鈔。且買點心喫。婆云。所載者是什麼。德山云。金剛經疏鈔。婆云。我有一問。爾若答得。布施油糍作點心。若答不得。別處買去。德山云。但問。婆云。金剛經云。過去心不可得。現在心不可得。未來心不可得。上座欲點那箇心。山無語。婆遂指令去參龍潭。纔跨門便問。久嚮龍潭。及乎到來。潭又不見。龍又不現。龍潭和尚。於屏風後。引身云。子親到龍潭。師乃設禮而退。至夜間入室。侍立更深潭云。何不下去。山遂珍重。揭簾而出。見外面黑却回云。門外黑。潭遂點紙燭度與山。山方接潭便吹滅。山豁然大悟。便禮拜。潭云。子見箇什麼便禮拜。山云。某甲自今後。更不疑著天下老和尚舌頭。至來日。潭上堂云。可中有箇漢。牙如劍樹。口似血盆。一棒打不回頭。他時異日。向孤峯頂上。立吾道去在。山遂取疏鈔。於法堂前。將火炬舉起云。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投於巨壑。遂燒之。後聞溈山盛化。直造溈山。便作家相見。包亦不解。直上法堂。從東過西。從西過東。顧視云無無。便出。且道。意作麼生。莫是顛麼。人多錯會。用作建立。直是無交涉。看他恁麼。不妨奇特。所以道。出群須是英靈漢。敵勝還他師子兒。選佛若無如是眼。假饒千載又奚為。到這裏須是通方作者。方始見得。何故。佛法無許多事。那裏著得情見來。是他心機那裏有如許多阿勞。所以玄沙道。直似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。到這裏亦無得失是非。亦無奇特玄妙。既無奇特玄妙。作麼生會他從東過西。從西過東。且道。意作麼生。溈山老漢。也不管他。若不是溈山。也被他折挫一上。看他溈山老作家相見。只管坐觀成敗。若不深辯來風。爭能如此。雪竇著語云。勘破了也。一似鐵橛相似。眾中謂之著語。雖然在兩邊却不住在兩邊。作麼生會他道勘破了也。什麼處是勘破處。且道勘破德山。勘破溈山。德山遂出到門首。却要拔本。自云。也不得草草。要與溈山掀出五臟心肝法戰一場。再具威儀却回相見。溈山坐次。德山提起坐具云。和尚溈山擬取拂子。德山便喝。拂袖而出。可殺奇特。眾中多道。溈山怕他有甚交涉。溈山亦不忙。所以道。智過於禽獲得禽。智過於獸獲得獸。智過於人獲得人。參得這般禪。盡大地森羅萬象。天堂地獄。草芥人畜。一時作一喝來。他亦不管掀倒禪床。喝散大眾。他亦不顧。如天之高。似地之厚。溈山若無坐斷天下人舌頭。底手脚。時驗他也大難。若不是他一千五百人善知識。到這裏也分疎不下。溈山是運籌帷幄。決勝千里。德山背却法堂。著草鞋便出去。且道他意作麼生。爾道德山是勝是負。溈山恁麼是勝是負。雪竇著語云。勘破了也。是他下工夫。見透古人聱訛極則處。方能恁麼。不妨奇特。訥堂云。雪竇著兩箇勘破。作三段判。方顯此公案。似傍人斷二人相似。後來這老漢。緩緩地至晚方問首座。適來新到在什麼處。首座云。當時背却法堂。著草鞋出去也。溈山云。此子已後向孤峯頂上。盤結草庵呵佛罵祖去在。且道他意旨如何。溈山老漢不是好心。德山後來呵佛罵祖。打風打雨。依舊不出他窠窟。被這老漢見透平生伎倆。到這裏喚作溈山與他受記得麼。喚作澤廣藏山。理能伏豹得麼。若恁麼且喜沒交涉。雪竇知此公案落處。敢與他斷更道。雪上加霜又重拈起來教人見。若見得去。許爾與溈山德山雪竇同參。若也不見。切忌妄生情解。

Jiashan added three checking marks. Do all of you understand? Sometimes one blade of grass is used as the sixteen-foot golden body; sometimes the sixteen-foot golden body is used as a blade of grass. Deshan was originally a doctrinal lecturer. In western Shu he lectured on the Diamond Sūtra. Because in the teachings it says, 'Vajra symbolizes samādhi; in post-attainment wisdom, for a thousand kalpas one studies the Buddha's deportment and for ten thousand kalpas one studies the Buddha's fine conduct, and only then does one attain Buddhahood,' yet those southern devil-spawn went about saying, 'This very mind is Buddha.' Thereupon he grew indignant, shouldered his commentaries, and went on itinerant pilgrimage straight toward the south to overthrow this band of devils. Seeing him so indignant, he was indeed a fierce and keen fellow! When he first arrived in Lizhou, on the road he saw an old woman selling fried cakes. So he set down his commentaries to buy some snacks [literally: 'point of mind'] to eat. The old woman asked, 'What is that you are carrying?' Deshan said, 'Commentaries on the Diamond Sūtra.' The old woman said, 'I have one question. If you can answer it, I will give you fried cakes as snacks. If you cannot answer, go buy them elsewhere.' Deshan said, 'Just ask.' The old woman said, 'The Diamond Sūtra says, "Past mind cannot be grasped, present mind cannot be grasped, future mind cannot be grasped." Which mind does the Acārya wish to refresh [point to]?' Deshan was speechless. The old woman then directed him to go call upon Longtan. As soon as he stepped over the threshold, he asked, 'I have long heard of Longtan [Dragon Pool], but having arrived here, no pool is seen, nor does a dragon appear.' Reverend Longtan, drawing himself forward from behind a folding screen, said, 'You have personally arrived at Longtan.' The Master then made prostrations and retired. When night came, he entered the room and stood in attendance until late in the night. Longtan said, 'Why not go down?' Deshan then said farewell, lifted the curtain, and went out. Seeing that it was dark outside, he turned back and said, 'It is dark outside the door.' Longtan then lit a paper candle and handed it to Deshan. Just as Deshan took it, Longtan blew it out. Deshan had a sudden great enlightenment, and at once bowed down. Longtan asked, 'What have you seen that makes you bow?' Deshan said, 'From this day forward, I will never again doubt the tongue-tips of the old reverends under heaven.' The next day, Longtan went up to the hall and said, 'Among you there is a fellow whose fangs are like a forest of swords, whose mouth is like a blood bowl; strike him with a staff and he does not turn his head. Someday in the future, upon a solitary peak, he will establish my path.' Deshan then took his commentaries, brought a torch before the Dharma Hall, held it up, and said, 'Exhausting all profound eloquence is like placing a single hair in the great void; using up all worldly mechanisms is like casting a single drop into a vast chasm.' He then burned them. Later, hearing of the flourishing teaching at Guishan, he went straight to Guishan to meet him as an adept. Without even unpacking his bundle, he went straight into the Dharma Hall, crossed from east to west and from west to east, looked around and said, 'Nothing, nothing,' and immediately went out. Now tell me, what was his intention? Could he have been mad? Most people misunderstand and take this as establishing something; in truth, it has no connection whatsoever. Seeing him act like this, it is truly extraordinary! Therefore it is said: 'To emerge from the crowd requires an outstanding hero; to conquer the opponent relies on a lion's cub. In choosing Buddhas, if one lacks such an eye, even after a thousand ages, what would be the use?' Arriving here, one must be an adept of comprehensive ways before one can begin to see it. Why? In the Buddha Dharma there are not so many affairs; where could emotional views find a foothold? In his mind's workings, how could there be so much fuss? Therefore Xuansha said, 'Directly like the moon's reflection in an autumn pool, or the bell's chime in the quiet night: it responds to the striking without deficiency, and touches the waves without dispersing.' This is still an affair on the shore of birth and death. Arriving here, there is neither gain nor loss, neither right nor wrong, nor is there anything extraordinary, mysterious, or abstruse. Since there is nothing extraordinary, mysterious, or abstruse, how do you understand his crossing from east to west and from west to east? Now tell me, what was his meaning? Old Guishan did not pay him any mind either. Were it not for Guishan, he would have been frustrated and broken down by him. Look at old adept Guishan meeting him: he simply sat and watched the outcome. If he had not deeply discerned the incoming breeze, how could he have acted like this? Xuedou's interlinear remark says, 'Checked and exposed!'—just like an iron stake. In the assembly it is called an interlinear remark: although it stands on both sides, it does not abide on either side. How do you understand his saying, 'Checked and exposed'? Where is the place he checked and exposed? Tell me, did he check and expose Deshan, or did he check and expose Guishan? Deshan then went out to the gate, but wanting to eradicate the root, said to himself, 'I must not be careless.' He wanted to turn out his five viscera, heart, and liver to engage Guishan in a Dharma battle. Having fully arrayed his deportment again, he returned to meet him. While Guishan was sitting, Deshan held up his sitting mat and said, 'Reverend!' Guishan moved to take up his whisk. Deshan then gave a shout and, flicking his sleeves, went out. Exceedingly extraordinary! Many in the assemblies say Guishan was afraid of him—what connection does that have? Guishan was in no hurry either. Therefore it is said, 'He whose wisdom surpasses birds catches birds; he whose wisdom surpasses beasts catches beasts; he whose wisdom surpasses humans catches humans.' When one has penetrated such Chan, even if the entire great earth, the myriad phenomena, heaven and hell, grass, mustard seeds, humans, and beasts all let out a shout at once, he would pay no mind; even if someone overturned the meditation platform and shouted the great assembly to dispersal, he would not give it a glance. It is as high as the heavens, as deep as the earth. If Guishan lacked the skill to cut off the tongues of everyone under heaven, it would have been very difficult to test him at that time. Were he not a kalyāṇamitra of fifteen hundred people, when it came to this point, he could not have sorted it out either. Guishan devised strategies in his command tent to secure victory a thousand leagues away. Deshan turned his back on the Dharma Hall, put on his straw sandals, and went straight out. Now tell me, what was his meaning? Do you say Deshan won or lost? Did Guishan's acting like this mean winning or losing? Xuedou's interlinear remark says, 'Checked and exposed!' It was because he applied effort and saw through the ancient's stubborn, paradoxical, and ultimate point that he was able to do this. It is truly extraordinary. Netang said, 'Xuedou applied two