佛果圜悟禪師碧巖錄 4.20

4.20

出草入草誰解尋討。雪竇却知他落處。到這裏。一手擡一手搦。白雲重重紅日杲杲。大似草茸茸煙羃羃。到這裏無一絲毫屬凡。無一絲毫屬聖。遍界不曾藏。一一蓋覆不得。所謂無心境界。寒不聞寒。熱不聞熱。都盧是箇大解脫門。左顧無瑕右盻已老。懶瓚和尚。隱居衡山石室中。唐德宗聞其名。遣使召之。使者至其室宣言。天子有詔。尊者當起謝恩。瓚方撥牛糞火。尋煨芋而食。寒涕垂頤未甞答。使者笑曰。且勸尊者拭涕。瓚曰。我豈有工夫為俗人拭涕耶。竟不起。使回奏。德宗甚欽嘆之。似這般清寥寥白的的。不受人處分。直是把得定。如生鐵鑄就相似。只如善道和尚。遭沙汰後。更不復作僧。人呼為石室行者。每踏碓忘移步。僧問臨濟。石室行者忘移步意旨如何。濟云。沒溺深坑。法眼圓成實性頌云。理極忘情謂。如何有喻齊。到頭霜夜月。任運落前溪。菓熟兼猿重。山長似路迷。舉頭殘照在。元是住居西。雪竇道。君不見。寒山子行太早。十年歸不得。忘却來時道。寒山子詩云。欲得安身處。寒山可長保。微風吹幽松。近聽聲愈好。下有班白人。嘮嘮讀黃老。十年歸不得。忘却來時道。永嘉又道。心是根法是塵。兩種猶如鏡上痕。痕垢盡時光始現。心法雙忘性即真。到這裏。如癡似兀。方見此公案。若不到這田地。只在語言中走。有甚了曰。

'Leaving the grass, entering the grass, who knows how to seek and investigate?' Xuedou nevertheless knows where he lands. Arriving here, one hand lifts up and one hand presses down. 'White clouds layer upon layer, the red sun shining brightly' is very much like grass sprouting luxuriantly and mist veiling over. Arriving here, not a single hair belongs to the ordinary, not a single hair belongs to the sacred. Throughout the whole realm it has never been hidden; not one thing can cover it. This is what is called the realm of no-mind: in cold one does not sense cold, in heat one does not sense heat; altogether it is a great gate of liberation. 'Looking to the left, there is no flaw; glancing to the right, one has already grown old.' Master Lanzan lived in seclusion in a stone chamber on Mount Heng. Tang Dezong heard of his fame and sent an envoy to summon him. The envoy arrived at his chamber and proclaimed, 'The Son of Heaven has issued an edict. The Venerable should rise and give thanks for the imperial grace.' Lanzan was just then poking the cow-dung fire, looking for roasted taro to eat. Cold snot hung down to his chin, and he had not answered. The envoy smiled and said, 'May I advise the Venerable to wipe your snot?' Lanzan said, 'How could I have leisure to wipe my snot for a worldly person?' He did not rise at all. The envoy returned and reported this, and Dezong greatly admired and sighed over him. Such utter clarity and plain purity does not accept anyone's disposal; he truly holds fast, as if cast from raw iron. Take, for instance, Master Shandao: after suffering the purge, he never became a monk again, and people called him the Stone Chamber Postulant. Whenever he treaded the pestle, he forgot to move his feet. A monk asked Linji, 'What was the meaning of the Stone Chamber Postulant forgetting to move his feet?' Linji said, 'Drowned in a deep pit.' Fayan's verse on 'The Perfect and Complete Nature of Reality' says: 'When principle reaches its ultimate, affective notions are forgotten; / How could there be an analogy to match it? / In the end, under the frosty night moon, / It falls into the front creek according to conditions. / As the fruit ripens, the monkeys grow heavy; / The mountains are long, as if the path were lost. / Raising one's head, the lingering glow remains; / Originally it lies west of one's dwelling.' Xuedou says, 'Have you not seen Hanshanzi traveling too early? For ten years unable to return, forgetting the road by which he came.' Hanshanzi's poem says: 'If you wish to find a place to settle your body, / Cold Mountain can be preserved for long. / A subtle breeze blows through the secluded pines; / Listening close, the sound is even better. / Below sits a gray-haired man, / Murmuring as he reads Huang-Lao. / For ten years unable to return, / Forgetting the road by which he came.' Yongjia also says: 'The mind is the root, phenomena are the dust; / The two kinds are like marks on a mirror. / When marks and grime are exhausted, the light first appears; / When mind and phenomena are both forgotten, the nature is then true.' Arriving here, like an idiot or a stump, one only then sees this gong'an. If you do not reach this stage, merely running about within words, when will there ever be an end?