佛果圜悟禪師碧巖錄 3.34

3.34

古人道。承言須會宗。勿自立規矩。古人言不虛設。所以道。大凡問箇事。也須識些子好惡。若不識尊卑去就。不識淨觸。信口亂道。有什麼利濟。凡出言吐氣。須是如鉗如鋏。有鉤有鎖。須是相續不斷始得。這僧問處有宗旨。雲門答處亦然。雲門尋常以三句接人。此是極則也。雪竇頌這公案。與頌大龍公案相類。三句可辨。一句中具三句。若辨得則透出三句外。一鏃遼空。鏃乃箭鏃也。射得太遠。須是急著眼看始得。若也見得分明。可以一句之下。開展大千沙界。到此頌了雪竇有餘才。所以展開頌出道。大野兮涼飈颯颯。長天兮疎雨濛濛。且道是心是境。是玄是妙。古人道。法法不隱藏。古今常顯露。他問樹凋葉落時如何。雲門道體露金風。雪竇意只作一境。如今眼前。風拂拂地。不是東南風。便是西北風。直須便恁麼會始得。爾若更作禪道會。便沒交涉。君不見。少林久坐未歸客。達磨未歸西天時。九年面壁。靜悄悄地。且道是樹凋葉落。且道是體露金風。若向這裏。盡古今凡聖。乾坤大地。打成一片。方見雲門雪竇的的為人處。靜依熊耳一叢叢。熊耳即西京嵩山少林也。前山也千叢萬叢。後山也千叢萬叢。諸人向什麼處見。還見雪竇為人處麼。也是靈龜曳尾。

The ancients said: 'Accepting words, one must comprehend the source; do not set up rules on your own.' The ancients' words were not set forth in vain. Therefore it is said: generally, when asking about a matter, you must recognize a bit of good and bad. If you do not recognize high and low, coming and going, pure and defiled, and just babble carelessly with an open mouth, what benefit is there? Whenever you utter words and breathe forth, it must be like tongs and pincers, with hooks and chains; there must be continuous continuity before it works. Where this monk asked, there was an aim; where Yunmen answered, it was also thus. Yunmen customarily received people with three phrases; this is the ultimate principle. Xuedou's verse on this gong'an is similar to his verse on the Dalong gong'an. 'The three phrases can be discerned'—one phrase contains three phrases; if you can discern them, you penetrate beyond the three phrases. 'An arrowhead flies through the vast void'—an arrowhead is the tip of an arrow; shot exceedingly far, you must swiftly set your eyes on it to see it. If you see it clearly, beneath a single phrase you can open out the great-thousand sand-worlds. Reaching this point, having eulogized it, Xuedou had surplus talent, so he expanded and eulogized: 'Across the great wild, a cool gale soughs and sighs; / In the vast sky, fine rain drizzles and mists.' Tell me, is this mind, or is this realm? Is this dark, or is this wondrous? The ancients said: 'Phenomenon after phenomenon is not concealed; from ancient to modern, it is ever manifest.' When he asked, 'When the tree withers and leaves fall, how is it?', Yunmen said, 'The body is exposed in the golden wind.' Xuedou's intention was merely to make it a single realm. Right now before our eyes, the wind is rustling; if not a southeast wind, then a northwest wind. You must understand it straightway like this to get it. If you further make it a matter of Chan or the Way, there is no connection. 'Do you not see the guest at Shaolin sitting long and not returning?' When Bodhidharma had not yet returned to India, for nine years he gazed at the wall, quiet and still. Tell me: is it that the tree withers and leaves fall, or is it that the body is exposed in the golden wind? If, right here, you smash past and present, ordinary and sage, heaven and earth into one whole piece, only then do you see where Yunmen and Xuedou genuinely help people. 'Quietly leaning against Bear Ear, cluster upon cluster'—Bear Ear is Shaolin on Mount Song near the western capital. Before the mountain, a thousand clusters, ten thousand clusters; behind the mountain, a thousand clusters, ten thousand clusters. Where do you all see it? Do you still see where Xuedou helps people? This too is a spiritual turtle dragging its tail.