佛果圜悟禪師碧巖錄 10.42

10.42

思明先參大覺。後承嗣前寶壽。一日問。踏破化城來時如何。壽云。利劍不斬死漢。明云。斬壽便打。思明十回道斬。壽十回打云。這漢著甚死急。將箇死屍。抵他痛棒。遂喝出。其時有一僧。問寶壽云。適來問話底僧。甚有道理。和尚方便接他。寶壽亦打趕出這僧。且道寶壽亦趕這僧。唯當道他說是說非。且別有道理。意作麼生。後來俱承嗣寶壽。思明一日出見南院。院問云。甚處來。明云。許州來。院云。將得什麼來。明云。將得箇江西剃刀。獻與和尚。院云。既從許州來。因甚却有江西剃刀（明把院手掐一掐。院云。侍者收取。思明以衣袖拂一拂便行。院云。阿剌剌）阿剌剌。天平曾參進山主來。為他到諸方。參得些蘿蔔頭禪。在肚皮裏。到處便輕開大口道。我會禪會道。常云。莫道會佛法。覓箇舉話人也無。屎臭氣薰人。只管放輕薄。且如諸佛未出世。祖師未西來。未有問答。未有公案已前。還有禪道麼。古人事不獲已。對機垂示。後人喚作公案。因世尊拈花。迦葉微笑。後來阿難問迦葉。世尊傳金襴外別傳何法。迦葉云。阿難。阿難應諾。迦葉云。倒却門前剎竿著。只如未拈花阿難未問已前。甚處得公案來。只管被諸方冬瓜印子印定了便道。我會佛法奇特。莫教人知。天平正如此。被西院叫來連下兩錯。直得周慞惶怖分疎不下。前不搆村後不迭店。有者道。說箇西來意。早錯了也。殊不知西院這兩錯落處。諸人且道。落在什麼處。所以道。他參活句不參死句。天平舉頭。已是落二落三了也。西院云。錯。他却不薦得當陽用處。只道我肚皮裏有禪。莫管他。又行三兩步。西院又云。錯。却依舊黑漫漫地。天平近前。西院云。適來兩錯。是西院錯。是上座錯。天平云。從漪錯。且喜沒交涉。已是第七第八頭了也。西院云。且在這裏度夏。待共上座商量這兩錯。天平當時便行。似則也似。是則未是。也不道他不是。只是趕不上。雖然如是。却有些子衲僧氣息。天平後住院謂眾云。我當初行脚時。被業風吹到思明和尚處。連下兩錯。更留我度夏。待共我商量。我不道恁麼時錯。我發足向南方去時。早知道錯了也。這漢也殺道。只是落第七第八頭。料掉沒交涉。如今人聞他道。發足向南方去時。早知道錯了也。便去卜度道。未行脚時。自無許多佛法禪道。及至行脚。被諸方熱瞞。不可未行脚時。喚地作天。喚山作水。幸無一星事。若總恁麼作流俗見解。何不買一片帽戴大家過時。有什麼用處。佛法不是這箇道理。若論此事。豈有許多般葛藤。爾若道我會他不會。擔一檐禪。遶天下走。被明眼人勘破。一點也使不著。雪竇正如此頌出。

Siming previously called upon Dajue, and later inherited the lineage of the former Baoshou. One day he asked, "What is it like when one has trodden down and smashed the conjured city?" Shou said, "A sharp sword does not cut down a dead fellow." Ming said, "Cut!" Shou immediately struck him. Siming said "Cut!" ten times, and Shou struck him ten times, saying, "What urgent need for death does this fellow have, using a corpse to withstand his painful staff?" He then shouted him out. / At that time, there was a monk who asked Baoshou, "The monk who asked a question just now had great principle; the Venerable should receive him with expedient means." Baoshou also struck and drove this monk out. And tell me, when Baoshou also drove this monk out, was it only because he spoke of right and wrong, or was there another principle? What was the intention? Later, both inherited the lineage of Baoshou. / One day, Siming went out to see Nanyuan. Yuan asked him, "Where have you come from?" Ming said, "I come from Xuzhou." Yuan said, "What have you brought?" Ming said, "I have brought a Jiangxi razor to offer to the Venerable." Yuan said, "Since you come from Xuzhou, why on the contrary do you have a Jiangxi razor?" (Ming gave Yuan's hand a pinch. Yuan said, "Attendant, take it." Siming shook his sleeve once and walked away. Yuan said, "A-la-la!") / "A-la-la!" Tianping had formerly called upon Master Jinshan. Because he had gone to various quarters and studied a bit of turnip-head Chan into his belly, wherever he went he flippantly opened his big mouth and said, "I understand Chan, I understand the Dao," and would often say, "Do not say you understand the Buddhadharma; you cannot even find anyone who can quote a saying!" The stench of feces fumigated people, and he merely engaged in flippancy. But consider: before the Buddhas appeared in the world, before the ancestral masters came from the West, before there were questions and answers, before there were gong'ans, was there still Chan and the Dao? When the ancients could not do otherwise, they gave pointers in response to the dynamic. Later people called these gong'ans. Because the Bhagavat held up a flower, Kāśyapa smiled. Later Ānanda asked Kāśyapa, "Besides the golden robe, what other Dharma did the Bhagavat transmit?" Kāśyapa called, "Ānanda!" Ānanda replied, "Yes?" Kāśyapa said, "Knock down the flagpole in front of the gate!" Just consider: before the flower was held up, before Ānanda asked, from where could gong'ans be obtained? People just let themselves be stamped tight by the winter-melon seals of the various quarters, and then say, "My understanding of the Buddhadharma is extraordinary; don't let anyone know!" / Tianping was precisely like this. When called over by Xiyuan, who consecutively uttered two "wrongs", he was utterly flustered, terrified, and unable to explain himself—not reaching the village ahead, and not catching up to the inn behind. Some say, "When one speaks of the 'meaning of the coming from the West', already it is wrong." Little do they know the place where these two "wrongs" of Xiyuan land. Tell me, all of you: in what place do they land? Therefore it is said, "He studies living phrases; he does not study dead phrases." / When Tianping raised his head, already he had fallen into the second and the third. Xiyuan said, "Wrong!" Tianping, however, did not recognize the function right in front of him; he only thought, "I have Chan in my belly—pay no heed to him!" He walked forward two or three paces again. Xiyuan said again, "Wrong!" Yet it was pitch black as before. Tianping came forward; Xiyuan said, "These two 'wrongs' just now—was Xiyuan wrong, or was the elder wrong?" Tianping said, "Congyi was wrong." How delightful that it has no connection! Already this was the seventh and eighth head. Xiyuan said, "Stay here for the summer, to wait and deliberate these two 'wrongs' together with you, elder." Tianping then left immediately. Resemble he did, but right he was not yet. It is not that one says he was not right; he just could not catch up. Even though it was like this, he still had a bit of patch-robed monk flavor. / Later, residing in a monastery, Tianping said to the assembly: "When I was on itinerant pilgrimage originally, blown by the wind of karma to the place of Master Siming, he consecutively uttered two 'wrongs', and further wanted to keep me for the summer to wait and deliberate together with me. I did not say it was wrong at such a time; when I set my feet toward the South, I already knew that it was wrong!" This fellow talks a great deal, but he only falls into the seventh and eighth head; completely without connection. Nowadays when people hear him say, "When I set my feet toward the South, I already knew that it was wrong," they then go and speculate, saying, "Before going on itinerant pilgrimage, one naturally does not have so much Buddhadharma, Chan, and Dao. When it comes to itinerant pilgrimage, one is deceived and blinded by the various quarters. Surely before going on itinerant pilgrimage, one did not call earth heaven, or call mountains water! Fortunately there was not a single speck of business." If all of you form such common, vulgar views, why not buy a cap, wear it, and pass the time together? What use would that be? The Buddhadharma is not this kind of principle. / If we discuss this matter, how could there be so many varieties of entangling vines? If you say, "I understand, others do not understand," shouldering a carrying-pole of Chan and running all over the world, once you are checked and exposed by someone with clear eyes, not a single bit of it can be put to use. Xuedou versifies it precisely like this: