佛果圜悟禪師碧巖錄 10.3

10.3

鹽官一日喚侍者。與我將犀牛扇子來。此事雖不在言句上。且要驗人平生意氣作略。又須得如此藉言而顯。於臘月三十日著得力。作得主。萬境摐然。覩之不動。可謂無功之功。無力之力。鹽官廼齊安禪師。古時以犀牛角為扇。時鹽官豈不知犀牛扇子破。故問侍者。侍者云。扇子破也。看他古人。十二時中常在裏許撞著磕著。鹽官云。扇子既破。還我犀牛兒來。且道他要犀牛兒作什麼。也只要驗人知得落處也無。投子云。不辭將出。恐頭角不全。雪竇云。我要不全底頭角。亦向句下便投機。石霜云。若還和尚即無也。雪竇云。犀牛兒猶在。資福畫一圓相。於中書一牛字。為他承嗣仰山。平生愛以境致接人明此事。雪竇云。適來為什麼不將出。又穿他鼻孔了也。保福云。和尚年尊。別請人好。此語道得穩當。前三則語却易見。此一句語有遠意。雪竇亦打。破了也。山僧舊日在慶藏主處理會。道。和尚年尊老耄。得頭忘尾。適來索扇子。如今索犀牛兒。難為執侍。故云。別請人好。雪竇云。可惜勞而無功。此皆是下語格式。古人見徹此事。各各雖不同。道得出來。百發百中。須有出身之路。句句不失血脈。如今人問著。只管作道理計較。所以十二時中。要人咬嚼教滴水滴凍。求箇證悟處。看他雪竇頌一串云。摐（七恭切撞也）。

Yanguan one day called to his attendant, "Bring me the rhinoceros-horn fan." Although this matter does not reside in verbal phrases, still it is used to examine someone's lifelong mettle and operational tactics; moreover, it must be manifested depending on words like this. On the thirtieth day of the twelfth month, one must have strength and be one's own master. When the myriad environments clash together, seeing them one is unmoving; this can be called merit of no-merit, strength of no-strength. Yanguan was Chan Master Qi'an. In ancient times they used rhinoceros horn to make fans. At the time, how could Yanguan not have known that the rhinoceros-horn fan was broken? He deliberately asked his attendant. The attendant said, "The fan is broken." Look at those ancients: throughout the twelve periods of the day they were constantly inside colliding and bumping into this. Yanguan said, "Since the fan is broken, bring me back the rhinoceros!" Now tell me, what did he want the rhinoceros for? He only wanted to test whether the other person knew where it landed or not. Touzi said, "I do not refuse to bring it out, but I fear its head and horns would not be intact." Xuedou said, "I want head and horns that are not intact." He too directly hit the mark along with the phrase. Shishuang said, "If it were returned to the master, then there would be none." Xuedou said, "The rhinoceros is still there." Zifu drew a circle and wrote the character 'ox' inside it; because he was Yangshan's heir, throughout his life he loved using environmental presentations to receive people and clarify this matter. Xuedou said, "Why didn't you bring it out earlier?" Here again he pierced his nostrils. Baofu said, "The master is advanced in years; it would be better to invite someone else." These words were spoken quite securely. The previous three statements are easier to see, but this one sentence has a far-reaching meaning. Xuedou also broke it through. Formerly when I, this mountain monk, was deliberating at Head Monk Qing's place, [he] said, "The Master is advanced in years and senile; he catches the head and forgets the tail. Earlier he demanded the fan, and now he demands the rhinoceros. It is difficult to serve him. Therefore [Baofu] said: 'It would be better to invite someone else.'" Xuedou said, "What a pity that the toil had no merit." These are all standard patterns for delivering phrases. When ancients saw thoroughly into this matter, although each was different, once it was spoken it hit the mark a hundred times out of a hundred; there had to be a way of escape, and sentence after sentence did not lose the bloodline. Nowadays, when people are asked, they merely indulge in rationalizations and calculations. Therefore, throughout the twelve periods of the day, people must chew on it until water drips and ice freezes, seeking a place of realization. Look at how Xuedou strings together his eulogy: (Chuāng [摐]: phonetic qi-gong, meaning to collide/bump).