佛果圜悟禪師碧巖錄 10.15

10.15

前箭猶輕後箭深。大光作舞。是前箭。復云。這野狐精。是後箭。此是從上來爪牙。誰云黃葉是黃金。仰山示眾云。汝等諸人。各自回光返照。莫記吾言。汝等無始劫來。背明投暗。妄想根深卒難頓拔。所以假設方便。奪汝麁識。如將黃葉止小兒啼。如將蜜果換苦葫蘆相似。古人權設方便為人。及其啼止。黃葉非金。世尊說一代時教。也只是止啼之說。這野狐精。只要換他業識。於中也有權實。也有照用。方見有衲僧巴鼻。若會得如虎插翼。曹溪波浪如相似。儻忽四方八面學者。只管大家如此作舞。一向恁麼。無限平人被陸沈。有什麼救處。

"The first arrow was still light; the second arrow went deep." Daguang's dancing was the first arrow; his saying again, "This wild fox spirit," was the second arrow. These are the claws and fangs from of old. "Who says yellow leaves are yellow gold?" Yangshan addressed the assembly, saying: "Each of you should turn your light back to shine inward; do not remember my words. Since beginningless kalpas, you have turned your backs on the light and plunged into darkness; your roots of delusion are deep and hard to uproot all at once. Therefore expedient means are temporarily set up to wrest away your coarse consciousness, like taking yellow leaves to stop a child from crying, or like exchanging a bitter calabash for a sweet fruit." The ancients provisionally set up expedient means for people's sake; when the crying stops, the yellow leaves are not gold. The Bhagavat's lifetime of teachings was also just talk to stop crying. This "wild fox spirit" was solely to exchange his karmic consciousness. Within it, there is both the provisional and the real, both illumination and function; only then do you see the hold of a patch-robed monk. If you understand it, it is like a tiger growing wings. "If the waves of Caoxi are like this"—if students from all eight directions were simply to dance like this together, consistently like this, "countless ordinary people will be drowned on dry land." What salvation would there be?