佛果圜悟禪師碧巖錄 3.32

3.32

若向箇裏薦得。始見雲門為人處。其或未然。依舊只是指鹿為馬。眼瞎耳聾。誰人到這境界。且道雲門為復是答他話。為復是與他酬唱。若道答他話。錯認定盤星。若道與他唱和。且得沒交涉。既不恁麼。畢竟作麼生。爾若見得透。衲僧鼻孔。不消一揑。其或未然。依舊打入鬼窟裏去。大凡扶竪宗乘。也須是全身擔荷。不惜眉毛。向虎口橫身。任他橫拕倒拽。若不如此。爭能為得人。這僧致箇問端。也不妨嶮峻。若以尋常事看他。只似箇管閑事底僧。若據衲僧門下。去命脈裏覷時。不妨有妙處。且道樹凋葉落是什麼人境界。十八問中。此謂之辨主問。亦謂之借事問。雲門不移易一絲毫。只向他道。體露金風。答得甚妙。亦不敢辜負他問頭。蓋為他問處有眼。答處亦端的。古人道。欲得親切。莫將問來問。若是知音底。舉著便知落處。爾若向雲門語脈裏討。便錯了也。只是雲門句中。多愛惹人情解。若作情解會。未免喪我兒孫。雲門愛恁麼騎賊馬趁賊。不見僧問。如何是非思量處。門云。識情難測。這僧問。樹凋葉落時如何。門云。體露金風。句中不妨把斷要津不通凡聖。須會他舉一明三。舉三明一。爾若去他三句中求。則腦後拔箭。他一句中須具三句。函蓋乾坤句。隨波逐浪句。截斷眾流句。自然恰好。雲門三句中。且道用那句接人。試辨看。頌曰。

If you grasp it here, you will first see where Yunmen acts to help people. If not, then as before, it is only pointing at a deer and calling it a horse, blind and deaf. Who could reach such a realm? Tell me, was Yunmen answering his words, or was he harmonizing with him? If you say he was answering his words, you have misread the markings on the balance scale. If you say he was singing in harmony with him, that misses the point entirely. Since it is neither, ultimately what is it? If you can see through, a patch-robed monk's nostrils will not take even a pinch. If not, you will still be knocked back into the den of ghosts. As a rule, to uphold the lineage school, one must take up the burden with one’s whole being, not begrudging one's eyebrows, throwing one's body into the tiger's jaws, letting oneself be dragged and pulled about arbitrarily. If one is not like this, how can one help people? This monk posed a question that was no small peril. If viewed as an ordinary matter, he seems like a monk meddling in idle concerns. But viewed from the portal of patch-robed monks, looking into the life-vein, there is indeed a wondrous point. Tell me, whose realm is 'when the tree withers and the leaves fall'? Among the eighteen kinds of questions, this is called 'a question testing the host', and also 'a question borrowing phenomena'. Without shifting a single hairsbreadth, Yunmen just said to him: 'The body is exposed in the golden wind.' The answer was exceedingly wondrous, nor did he fail the monk's question. Because the question had eyes, the answer was also true to the mark. An ancient said: 'If you want intimate intimacy, do not bring a question to question.' If you are an adept who knows the tune, you know where it falls as soon as it is raised. If you search within the thread of Yunmen's words, you have already gone wrong. Yet in Yunmen's phrases, he often likes to stir people's emotional calculations. If you understand it through emotional calculation, you cannot avoid losing my sons and grandsons. Yunmen loved to ride the thief's horse in pursuit of the thief like this. Have you not seen a monk ask: 'What is the place beyond thinking?' Yunmen said: 'Consciousness and feeling are difficult to fathom.' This monk asked: 'When the tree withers and leaves fall, how is it?' Yunmen said: 'The body is exposed in the golden wind.' Within the phrase, he does not hesitate to cut off the crucial crossing, admitting neither ordinary nor sage. You must understand his raising one and clarifying three, raising three and clarifying one. If you seek it within his three phrases, you are pulling arrows from the back of your skull. Within his single phrase, the three phrases must naturally be present: the phrase containing heaven and earth, the phrase following the waves and chasing the billows, and the phrase cutting off the myriad streams—then naturally it fits precisely. Among Yunmen's three phrases, tell me: which phrase did he use to receive the person? Try to discern it and see. The verse says: