佛果圜悟禪師碧巖錄 10.39

10.39

明珠在掌有功者賞。若有人持得此經。有功驗者。則以珠賞之。他得此珠。自然會用。胡來胡現。漢來漢現。萬象森羅。縱橫顯現。此是有功勳。法眼云。證佛地者。名持此經。此兩句頌公案畢。胡漢不來。全無伎倆。雪竇裂轉鼻孔。也有胡漢來。則教爾現。若忽胡漢俱不來時。又且如何。到這裏。佛眼也覻不見。且道是功勳是罪業。是胡是漢。直似羚羊掛角。莫道聲響蹤跡氣息也無。向什麼處摸索。至使諸天捧花無路。魔外潛覻無門。是故洞山和尚。一生住院。土地神覓他蹤跡不見。一日厨前拋撒米麫。洞山起心曰。常住物色。何得作踐如此。土地神遂得一見便禮拜。雪竇道。伎倆既無。若到此無伎倆處。波旬也教失途。世尊以一切眾生為赤子。若有一人。發心修行。波旬宮殿。為之振裂。他便來惱亂修行者。雪竇道。直饒波旬恁麼來。也須教失却途路無近傍處。雪竇更自點胸云。瞿曇瞿曇識我也無。莫道是波旬。任是佛來。還識我也無。釋迦老子尚自不見。諸人向什麼處摸索。復云。勘破了也。且道是雪竇勘破瞿曇。瞿曇勘破雪竇。具眼者試定當看。

"A bright pearl in the palm; those with merit are rewarded." If someone is able to uphold this sūtra and has meritorious results, he is then rewarded with the pearl. When he gains this pearl, he naturally knows how to use it: when a barbarian comes, a barbarian appears; when a Han Chinese comes, a Han Chinese appears. The myriad myriad forms, criss-crossing, are revealed. This is having meritorious accomplishment. Fayan said, "One who realizes the Buddha-stage is called one who upholds this sūtra." These two lines finish versifying the gong'an. / "Barbarians and Han do not come; wholly without skill." Xuedou tears around the nostrils: [suppose] there is indeed a barbarian or a Han coming, then one makes them appear. But what if suddenly neither barbarian nor Han comes at all? Arriving here, even the Buddha-eye cannot catch sight of it. Tell me: is this meritorious accomplishment, or is it a sinful deed? Is it a barbarian, or is it a Han? It is just like an antelope hanging by its horns: do not say there is no sound or trace, even breath is absent! Toward what place can one grope? It causes the devas to have no road to hold out flowers, and demons and outsiders to have no gate for spying. For this reason, throughout his whole life residing at a monastery, the earth spirit searched for Master Dongshan's tracks but could not see them. One day in front of the kitchen, rice and flour were spilled and scattered; Dongshan gave rise to a thought, saying, "The property of the permanent monastic community—how can it be trampled upon like this?" The earth spirit was thereupon able to get a single glimpse and immediately bowed in homage. / Xuedou says, "Since there is no skill..." If one reaches this place where there is no skill, he even causes Pāpīyān to lose his way. The Bhagavat regards all sentient beings as his infant children; if a single person generates the mind [for enlightenment] and cultivates the practice, Pāpīyān's palace shakes and splits on account of it, and he then comes to perturb and disturb the cultivator. Xuedou says: even granted that Pāpīyān comes like that, he must still be made to lose his way, with no place to draw near. / Xuedou further points to his own chest, saying: "Gautama, Gautama, do you recognize me or not?" Do not speak of Pāpīyān—even if a Buddha comes, does he still recognize me or not? Even old man Śākya himself cannot see—toward what place will you people grope? / He further says: "Checked and exposed!" And tell me: did Xuedou check and expose Gautama, or did Gautama check and expose Xuedou? Those with eyes, try to settle it and see!