佛果圜悟禪師碧巖錄 3.13

3.13

保福長慶鏡清。總承嗣雪峯。他三人同得同證。同見同聞。同拈同用。一出一入。遞相挨拶。蓋為他是同條生底人。舉著便知落處。在雪峯會裏。居常問答。只是他三人。古人行住坐臥。以此道為念。所以舉著便知落處。一日遊山次。保福以手指云。只這裏便是妙峯頂。如今禪和子。恁麼問著。便只口似匾檐。賴值問著長慶。爾道保福恁麼道。圖箇什麼。古人如此。要驗他有眼無眼。是他家裏人。自然知他落處。便對他道。是即是可惜許。且道長慶恁麼道。意旨如何。不可一向恁麼去也。似則似。罕有等閑無一星事。賴是長慶識破他。雪竇著語云。今日共這漢遊山。圖箇什麼。且道落在什麼處。復云。百千年後不道無。只是少。雪竇解點胸正似黃檗道不道無禪。只是無師。雪竇恁麼道。也不妨險峻。若不是同聲相應。爭得如此孤危奇怪。此謂之著語。落在兩邊。雖落在兩邊。却不住兩邊。後舉似鏡清。清云。若不是孫公便見髑髏遍野孫公乃長慶俗姓也。不見僧問趙州。如何是妙峯孤頂。州云。老僧不答爾這話。僧云。為什麼不答這話。州云。我若答爾。恐落在平地上教中說妙峯孤頂。德雲比丘。從來不下山。善財去參。七日不逢。一日却在別峯相見。及乎見了。却與他說一念三世。一切諸佛。智慧光明。普見法門。德雲既不下山。因什麼却在別峯相見。若道他下山。教中道。德雲比丘從來不曾下山。常在妙峯孤頂到這裏。德雲與善財。的的在那裏。自後李長者打葛藤。打得好。道妙峯孤頂。是一味平等法門。一一皆真。一一皆全。向無得無失。無是無非處獨露。所以善財不見。到稱性處。如眼不自見。耳不自聞。指不自觸。如刀不自割。火不自燒。水不自洗。到這裏。教中大有老婆相為處。所以放一線道。於第二義門。立賓立主。立機境立問答。所以道。諸佛不出世。亦無有涅槃。方便度眾生。故現如斯事。且道畢竟作麼生免得鏡清雪竇恁麼道去。當時不能拍拍相應。所以盡大地人髑髏遍野。鏡清恁麼證將來。那兩箇恁麼用將來。雪竇後面頌出更顯煥。頌云。

Baofu, Changqing, and Jingqing all inherited Xuefeng. The three of them attained together and verified together, saw together and heard together, picked up together and applied together, exiting and entering, mutually pushing and pressing one another. Because they were born from the same branch, whenever something was brought up, they immediately knew its landing place. In Xuefeng's assembly, the everyday questions and answers were just between the three of them. The ancients walked, stood, sat, and lay down keeping this Path in mind, so as soon as something was brought up, they knew its landing place. One day, while touring the mountains, Baofu pointed with his finger and said, "Right here is the peak of the Wondrous Summit." Nowadays Chan practitioners, when asked like this, have mouths like flat carrying poles. Fortunately, it was asked of Changqing. Tell me, when Baofu spoke like this, what did he expect to achieve? The ancients did this to test whether someone had eyes or lacked eyes. Being a person of his house, he naturally knew his landing place, and immediately said to him, "So it is, yet what a pity!" Tell me: when Changqing spoke like this, what was the intended meaning? One cannot keep going like this all the time. Similar as it is, rarely is there an idle moment without the slightest trace. Fortunately, Changqing saw through him. Xuedou gave an interlinear remark, saying, "Touring the mountains with this fellow today, what did he expect to achieve?" Tell me: where did it land? He also said, "A hundred or a thousand years later, I do not say there will be none, only that they will be few." Xuedou understood how to point to his own chest, just like Huangbo saying, "I do not say there is no Chan, only that there are no teachers." Xuedou speaking like this was indeed steep and dangerous. Were it not for "like sounds responding to each other," how could he achieve such solitary, precipitous wonder? These are called interlinear remarks, which fall into the two sides; though falling into the two sides, they do not abide in the two sides. Later it was related to Jingqing. Qing said, "Were it not for Elder Sun, skulls would cover the wilderness." Elder Sun was Changqing's secular surname. Have you not seen: a monk asked Zhaozhou, "What is the solitary peak of the Wondrous Summit?" Zhou said, "This old monk does not answer you this question." The monk said, "Why do you not answer this question?" Zhou said, "If I were to answer you, I fear it would fall onto level ground." In the teachings it is said of the solitary peak of the Wondrous Summit that Bhikṣu Deyun never came down the mountain. Sudhana went to call on him, but after seven days did not meet him; one day, he met him instead on another peak. When he finally met him, [Deyun] spoke to him of the Dharma door of the wisdom-radiance of all Buddhas of the three periods of time in a single thought, seeing all universally. Since Deyun did not come down the mountain, why did they meet on another peak? If you say he came down the mountain, the teachings say: "Bhikṣu Deyun has never come down the mountain, and is always on the solitary peak of the Wondrous Summit." Reaching here, where exactly are Deyun and Sudhana? Later, Elder Li spun entangling vines very well, saying: "The solitary peak of the Wondrous Summit is the Dharma door of one-flavor equality: every single thing is real, every single thing is complete, uniquely revealed where there is no gain and no loss, no right and no wrong. Therefore Sudhana could not see him." Reaching the place that matches the nature, it is like the eye not seeing itself, the ear not hearing itself, the finger not touching itself; like a sword not cutting itself, fire not burning itself, water not washing itself. Reaching here, in the teachings there is much grandmotherly helping of others; therefore a crack of an opening is let go, establishing guest and host in the gate of secondary truth, establishing dynamic function and objective sphere, establishing question and answer. Thus it is said, "The Buddhas do not appear in the world, / Nor do they enter nirvāṇa; / By expedient means to liberate sentient beings, / They therefore manifest such affairs." Tell me, ultimately how does one avoid Jingqing and Xuedou speaking like this? At that time, they were not able to clap together in accord, and therefore, people throughout the entire earth had skulls covering the wilderness. Jingqing verified it like this, and those two used it like this. Later, Xuedou's eulogizing verse makes it even more radiant. The verse says: