佛果圜悟禪師碧巖錄 2.22

2.22

這僧不妨是箇作家。解恁麼問。頭邊謂之請益。此是呈解問。亦謂之藏鋒問。若不是雲門。也不奈他何。雲門有這般手脚。他既將問來。不得已而應之。何故作家宗師。如明鏡臨臺。胡來胡現漢來漢現。古人道。欲得親切。莫將問來問。何故。問在答處。答在問處。從上諸聖。何曾有一法與人。那裏有禪道與爾來。爾若不造地獄業。自然不招地獄果。爾若不造天堂因。自然不受天堂果。一切業緣。皆是自作自受。古人分明向爾道。若論此事。不在言句上。若在言句上。三乘十二分教。豈是無言句。更何用祖師西來。前頭道對一說。這裏却道倒一說。只爭一字。為什麼却有千差萬別。且道。聱訛在什麼處。所以道。法隨法行。法幢隨處建立。不是目前機。亦非目前事時如何。只消當頭一點。若是具眼漢。一點也謾他不得問處既聱訛。答處須得恁麼。其實雲門騎賊馬趕賊。有者錯會道。本是主家話。却是賓家道。所以雲門云倒一說。有什麼死急。這僧問得好。不是目前機。亦非目前事時如何。雲門何不答他別語言。却只向他道倒一說。雲門一時打破他底。到這裏道倒一說。也是好肉上剜瘡。何故。言迹之興白雲萬里。異途之所由生也。設使一時無言無句露柱燈籠。何曾有言句。還會麼。若不會到這裏也須是轉動始知落處。

This monk is quite an adept, understanding how to ask like this. The former side is called asking for instruction; this is an inquiry presenting one's understanding, also called an inquiry concealing sharpness. Were it not for Yunmen, he could not have dealt with him either. Yunmen possesses such capability; since the other came with a question, he could not help but respond to it. Why? An adept lineage master is like a bright mirror standing on its stand: when a barbarian comes, a barbarian appears; when a Han Chinese comes, a Han Chinese appears. The ancients said: 'If you wish to attain intimacy, do not bring questions to ask.' Why? The question is in the place of the answer; the answer is in the place of the question. From the past onward, how did the myriad sages ever give a single dharma to people? Where is there any Chan path to come to you? If you do not create the karma of hell, you will naturally not incur the fruit of hell; if you do not create the cause of heaven, you will naturally not receive the fruit of heaven. All karmic conditions are self-made and self-received. The ancients clearly said to you: if we discuss this matter, it does not lie in words and phrases. If it lay in words and phrases, how could the three vehicles and twelve divisions of teachings lack words and phrases? What further use would there have been for the ancestral master to come from the west? Previously it said 'an utterance in response'; here it says instead 'an upside-down utterance'. They differ by only a single word—why then are there thousands of differences and myriad distinctions? Tell me: where does the difficulty lie? Therefore it is said: Dharma follows dharma's action; the dharma-banner is erected anywhere. 'When it is not the dynamic function before one's eyes, nor the affair before one's eyes, how is it?' It requires only a single tap right on the head. If it is a fellow with the eye, even a single tap cannot fool him. Since the place of questioning is difficult, the place of answering must be like this. In truth, Yunmen rides the thief's horse to pursue the thief. Some mistakenly understand, saying: 'It was originally the host's words, but it was the guest who spoke them; therefore Yunmen said "an upside-down utterance".' What deadly hurry is there? This monk asked well: 'When it is not the dynamic function before one's eyes, nor the affair before one's eyes, how is it?' Why did Yunmen not answer him with other words, but only said to him, 'An upside-down utterance'? Yunmen shattered his [ground] in an instant. Having reached here, saying 'an upside-down utterance' is also gouging a wound on healthy flesh. Why? When traces of words arise, white clouds are ten thousand miles away—this is whence divergent paths arise. Even if for a time there were no words and no phrases—have the bare pillars and lanterns ever had words and phrases? Do you still understand? If you do not understand, reaching here you must also turn around before you can know where it settles.