佛果圜悟禪師碧巖錄 2.13

2.13

這箇公案。人多錯會道。此是外道宗。有什麼交涉。第十五祖。提婆尊者。亦是外道中一數。因見第十四祖。龍樹尊者。以針投鉢。龍樹深器之。傳佛心宗。繼為第十五祖。楞伽經云。佛語心為宗。無門為法門。馬祖云。凡有言句。是提婆宗。只以此箇為主。諸人盡是衲僧門下客。還曾體究得提婆宗麼。若體究得。西天九十六種外道。被汝一時降伏。若體究不得。未免著返披袈裟去在。且道是作麼生。若道言句是。也沒交涉。若道言句不是。也沒交涉。且道馬大師意在什麼處。後來雲門道。馬大師好言語。只是無人問。有僧便問。如何是提婆宗。門云。九十六種。汝是最下一種。昔有僧辭大隋。隋云。什麼處去。僧云。禮拜普賢去。大隋竪起拂子云。文殊普賢盡在這裏。僧畫一圓相以手托呈師。又拋向背後。隋云。侍者將一貼茶來。與這僧去。雲門別云。西天斬頭截臂。這裏自領出去。又云。赤旛在我手裏。西天論議勝者手執赤旛。負墮者返披袈裟。從偏門出入。西天欲論議。須得奉王勅。於大寺中。聲鐘擊鼓。然後論議。於是外道於僧寺中。封禁鐘鼓。為之沙汰。時迦那提婆尊者。知佛法有難。遂運神通。登樓撞鐘。欲擯外道。外道遂問。樓上聲鍾者誰。提婆云。天。外道云。天是誰。婆云。我。外道云。我是誰。婆云。我是爾。外道云。爾是誰。婆云。爾是狗。外道云。狗是誰。婆云。狗是爾。如是七返。外道自知負墮。伏義遂自開門。提婆於是從樓上持赤旛下來。外道云。汝何不後。婆云。汝何不前。外道云。汝是賤人。婆云。汝是良人。如是展轉酬問。提婆折以無礙之辯。由是歸伏。時提婆尊者。手持赤旛。義墮者旛下立。外道皆斬首謝過。時提婆止之。但化令削髮入道。於是提婆宗大興。雪竇後用此事而頌之。巴陵眾中謂之鑒多口。常縫坐具行脚。深得他雲門脚跟下大事。所以奇特。後出世法嗣雲門。先住岳州巴陵。更不作法嗣書。只將三轉語上雲門。如何是道。明眼人落井。如何是吹毛劍。珊瑚枝枝撐著月。如何是提婆宗。銀椀裏盛雪。雲門云。他日老僧忌辰只舉此三轉語。報恩足矣。自後果不作忌辰齋。依雲門之囑。只舉此三轉語。然諸方答此話。多就事上答。唯有巴陵恁麼道。極是孤峻。不妨難會。亦不露些子鋒鋩。八面受敵。著著有出身之路。有陷虎之機。脫人情見。若論一色邊事。到這裏須是自家透脫了。却須是遇人始得。所以道。道吾舞笏同人會。石鞏彎弓作者諳。此理若無師印授。擬將何法語玄談。雪竇隨後拈提為人。所以頌出。

Regarding this gong'an, many people misunderstand it, saying, "This is an externalist school; what connection does it have?" The fifteenth ancestor, Venerable Deva, was also originally numbered among the externalists. Because he went to see the fourteenth ancestor, the Venerable Nāgārjuna, who cast a needle into a bowl, Nāgārjuna deeply valued his capacity, transmitted to him the Buddha Mind-Sect, and he succeeded as the fifteenth ancestor. The *Laṅkāvatāra Sūtra* states, "The Buddha's word takes mind as its source and gatelessness as its Dharma-gate." Master Ma said, "Whenever there are words and phrases, it is the Deva school; it takes only this as primary." You all are guests beneath the patch-robed monks' gate—have you ever thoroughly investigated the Deva school? If you have thoroughly investigated it, the ninety-six kinds of externalists in the Western Heavens are subdued by you all at once. If you have not thoroughly investigated it, you will inevitably have to wear your kaṣāya inside-out and depart. Now tell me: what is it like? If you say words and phrases are it, that has no connection. If you say words and phrases are not it, that also has no connection. Now tell me, where did Master Ma's meaning lie? Later, Yunmen said, "Master Ma had good words, but nobody asked [about them]." A monk then asked, "What is the Deva school?" Yunmen said, "Out of ninety-six kinds, you are the lowest kind." Formerly, a monk took leave of Dasui. Dasui asked, "Where are you going?" The monk said, "I am going to pay homage to Samantabhadra." Dasui raised his fly-whisk and said, "Mañjuśrī and Samantabhadra are both right here." The monk drew a circle, held it up with his hands to present it to the Master, and then threw it behind his back. Dasui said, "Attendant, bring a packet of tea and give it to this monk to depart." Yunmen gave an alternate phrase: "In the Western Heavens, your head would be lopped off and your arms severed; here, you take yourself out!" He also said, "The red banner is in my hands!" In the Western Heavens, the victor in debate held a red banner in his hand, while the defeated wore their kaṣāyas inside-out and entered and exited by the side gate. When they wished to debate in the Western Heavens, they had to receive the king's decree, sound the bell, and strike the drum in a great monastery; only then would they debate. Thereupon, the externalists sealed off the bells and drums in the sangha monasteries to purge them. At that time, Venerable Kāṇadeva knew the Buddha-Dharma was in distress. He then exercised supernormal powers, climbed the tower, and struck the bell, wishing to expel the externalists. The externalists then asked, "Who is sounding the bell up in the tower?" Deva said, "The heavens." The externalists asked, "Who are the heavens?" Deva said, "I." The externalists asked, "Who am I?" Deva said, "I am you." The externalists asked, "Who are you?" Deva said, "You are a dog." The externalists asked, "Who is the dog?" Deva said, "The dog is you." Seven times like this, the externalists realized they were defeated. Subdued in debate, they then opened the gates themselves. Thereupon Deva came down from the tower holding the red banner. The externalist said, "Why do you not come behind?" Deva said, "Why do you not go ahead?" The externalist said, "You are a base person." Deva said, "You are a good person." Exchanging inquiries back and forth in this way, Deva broke them down with unobstructed eloquence, and because of this they submitted. At that time, Venerable Deva held the red banner in hand; those defeated in debate stood beneath the banner. The externalists all prepared to lop off their heads to apologize for their fault. At that time, Deva stopped them, only transforming them so that they shaved their hair and entered the Path. Thereupon the Deva school greatly flourished. Later, Xuedou used this affair to eulogize it. Among the assembly, Baling was called "Jian the Chatterbox." He often carried his sitting mat on itinerant pilgrimage. He had deeply attained the great matter under Yunmen's heels; hence he was extraordinary. Later he came into the world as a Dharma successor of Yunmen, and first resided at Baling in Yuezhou. He never composed a letter of Dharma inheritance; he only presented three turning phrases up to Yunmen: "What is the Way?" "A clear-eyed person falls into a well." "What is the blow-on-a-hair sword?" "Branches of coral support the moon." "What is the Deva school?" "Snow piled in a silver bowl." Yunmen said, "On the future memorial day of this old monk, just bring up these three turning phrases; that will be enough to repay the kindness." Thereafter, as expected, they did not prepare a memorial day feast, but in accordance with Yunmen's instruction, they only brought up these three turning phrases. However, when various quarters answered this phrase, they mostly answered in terms of concrete matters; only Baling spoke thus, which is exceedingly solitary and towering, certainly hard to understand, yet does not reveal the slightest sharp point. Subject to attack from all eight sides, every step has a path of escape and the dynamic to trap a tiger, stripping away human emotional views. If one discusses the affair on the side of uniform whiteness, when one arrives here, one must have personally penetrated and shed it; but then one must encounter the right person to succeed. Therefore it is said: "Daowu's dancing with a tablet, fellow travelers understand; / Shigong's drawing the bow, adepts know. / If this principle is not sealed and conferred by a master, / By what Dharma could one aim to speak of profound discourse?" Xuedou subsequently brought it up for others; thus he praised it in verse.