佛果圜悟禪師碧巖錄 4.3

4.3

古人行脚。遍歷叢林。直以此事為念。要辨他曲錄木床上老和尚。具眼不具眼。古人一言相契即住。一言不契即去。看他麻谷到章敬。遶禪床三匝。振錫一下。卓然而立。章敬云。是是殺人刀活人劍。須是本分作家。雪竇云。錯。落在兩邊。爾若去兩邊會。不見雪竇意。他卓然而立。且道。為什麼事。雪竇為什麼却道錯。什麼處是他錯處。章敬道是。什麼處是是處。雪竇如坐讀判語。麻谷檐箇是字。便去見南泉。依然遶禪床三匝。振錫一下。卓然而立。泉云。不是不是。殺人刀活人劍。須是本分宗師。雪竇云。錯。章敬道是是。南泉云。不是不是。為復是同是別。前頭道是。為什麼也錯。後頭道不是。為什麼也錯。若向章敬句下薦得。自救也不了。若向南泉句下薦得。可與祖佛為師。雖然恁麼。衲僧家須是自肯始得。莫一向取人口辯。他問既一般。為什麼一箇道是。一箇道不是。若是通方作者。得大解脫底人。必須別有生涯。若是機境不忘底。決定滯在這兩頭。若要明辨古今。坐斷天下人舌頭。須是明取這兩錯始得。及至後頭雪竇頌。也只頌這兩錯。雪竇要提活鱍鱍處。所以如此。若是皮下有血底漢。自然不向言句中作解會。不向繫驢橛上作道理。有者道。雪竇代麻谷下這兩錯。有什麼交涉。殊不知。古人著語。鎖斷要關。這邊也是。那邊也是。畢竟不在這兩頭。慶藏主道。持錫遶禪床是與不是俱錯。其實亦不在此。爾不見。永嘉到曹溪見六祖。遶禪床三匝。振錫一下。卓然而立。祖云。夫沙門者。具三千威儀。八萬細行。大德從何方而來。生大我慢。為什麼六祖却道他生大我慢。此箇也不說是。也不說不是。是與不是都是繫驢橛。唯有雪竇下兩錯。猶較些子。麻谷云。章敬道是。和尚為什麼道不是。這老漢不惜眉毛。漏逗不少。南泉道章敬則是是汝不是。南泉可謂見兔放鷹。慶藏主云。南泉忒殺郎當。不是便休。更與他出過道。此是風力所轉。終成敗壞。圓覺經云。我今此身。四大和合。所謂髮毛爪齒。皮肉筋骨。髓腦垢色。皆歸於地。唾涕膿血。皆歸於水。暖氣歸火。動轉歸風。四大各離今者妄身。當在何處。他麻谷持錫遶禪床。既是風力所轉。終成敗壞。且道畢竟。發明心宗底事。在什麼處。到這裏。也須是生鐵鑄就底箇漢始得。豈不見張拙秀才。參西堂藏禪師。問云。山河大地。是有是無。三世諸佛。是有是無藏云。有張拙秀才云。錯。藏云。先輩曾參見什麼人來。拙云。參見徑山和尚來。某甲凡有所問話。徑山皆言無。藏云。先輩有什麼眷屬。拙云。有一山妻兩箇癡頑。又却問。徑山有甚眷屬。拙云。徑山古佛。和尚莫謗渠好。藏云。待先輩得似徑山時。一切言無。張拙俛首而已。大凡作家宗師。要與人解粘去縛。抽釘拔楔。不可只守一邊。左撥右轉。右撥左轉。但看仰山到中邑處謝戒。邑見來。於禪床上拍手云。和尚。仰山即東邊立。又西邊立。又於中心立。然後謝戒了。却退後立。邑云。什麼處得此三昧來。仰山云。於曹溪印子上。脫將來。邑云。汝道曹溪用此三昧接什麼人。仰云。接一宿覺。仰山又復問中邑云。和尚什麼處得此三昧來。邑云。我於馬祖處得此三昧來。似恁麼說話。豈不是舉一明三。見本逐末底漢。龍牙示眾道。夫參學人。須透過祖佛始得。新豐和尚道。見祖佛言教。如生冤家。始有參學分。若透不得。即被祖佛瞞去。時有僧問。祖佛還有瞞人之心也無。牙云。汝道江湖還有礙人之心也無。又云江湖雖無礙人之心。自是時人過不得。所以江湖却成礙人去。不得道江湖不礙人。祖佛雖無瞞人之心。自是時人透不得。祖佛却成瞞人去也。不得道祖佛不瞞人。若透得祖佛過。此人即過却祖佛。也須是體得祖佛意。方與向上。古人同。如未透得。儻學佛學祖。則萬劫無有得期。又問如何得不被祖佛瞞去。牙云。直須自悟去。到這裏須是如此始得。何故為人須為徹。殺人須見血。南泉雪竇是這般人。方敢拈弄。頌云。

When the ancients went on itinerant pilgrimage, traveling throughout the chan groves, they kept only this matter in mind, wanting to distinguish whether the old monk on the curved-wood chair possessed the eye or did not possess the eye. When a single word accorded with them, the ancients stayed; if a single word did not accord, they left. Look at Magu going to Zhangjing: he circled the meditation seat three times, shook his staff once, and stood there upright. Zhangjing said, "Right, right." The sword that kills people, the sword that brings people to life—it takes an adept of the genuine standard! Xuedou said, "Wrong." He fell into both extremes. If you understand it in terms of the two extremes, you will not see Xuedou's meaning. He stood there upright—tell me: what was it about? Why did Xuedou instead say "Wrong"? Where was his error? Zhangjing said "Right"—where was the rightness? Xuedou was like one sitting and reading an indictment. Carrying the word "right" on his shoulders, Magu then went to see Nanquan. As before, he circled the meditation seat three times, shook his staff once, and stood there upright. Nanquan said, "Wrong, wrong." The sword that kills people, the sword that brings people to life—it takes a lineage master of the genuine standard! Xuedou said, "Wrong." Zhangjing said "Right, right," while Nanquan said "Wrong, wrong." Are they the same or are they different? The previous said "right," so why was that also wrong? The latter said "wrong," so why was that also wrong? If you comprehend under Zhangjing's phrase, you cannot even save yourself; if you comprehend under Nanquan's phrase, you can serve as teacher to the ancestral masters and the buddhas. Even though it is like this, a patch-robed monk must personally verify it before it counts; do not merely grasp the verbal debates of others. Since his questioning was the same, why did one say "right" and the other say "wrong"? An adept who commands all quarters, a person who has attained great liberation, must have an extraordinary sphere of activity. If one does not forget the dynamic function and the object, one will definitely be bogged down in these two extremes. If you want to distinguish ancient and modern clearly and sit upon and cut off the tongues of everyone under heaven, you must clearly understand these two "wrongs" before you can. When it comes to Xuedou's verse later on, it also eulogizes only these two "wrongs." Xuedou wanted to bring out the lively and leaping dynamic; that is why he did so. If someone has blood under their skin, they naturally do not form an intellectual understanding within words and phrases, nor do they make up doctrines upon a donkey's hitching post. Some say, "Xuedou gave these two 'wrongs' on behalf of Magu." What connection is there? Little do they realize that the ancients' interlinear remarks bolt shut the essential passes: this side is right, and that side is right too—ultimately it does not reside in these two extremes. The Hall Master Qing said: "Holding the staff and circling the meditation seat—both 'right' and 'wrong' are errors." In fact, it does not reside in this either. Have you not seen? Yongjia went to Caoxi to see the Sixth Ancestor: he circled the meditation seat three times, shook his staff once, and stood there upright. The Ancestor said, "Now, a śramaṇa is endowed with the three thousand deportments and the eighty thousand subtle practices. From where has the Great Worthy come, that he gives rise to such great arrogance?" Why did the Sixth Ancestor instead say that he gave rise to great arrogance? This does not say "right," nor does it say "wrong." Both "right" and "wrong" are hitching posts for donkeys. Only Xuedou's delivering two "wrongs" is somewhat better. Magu said, "Zhangjing said 'right'; why do you say 'wrong', Ven. Master?" This old fellow did not spare his eyebrows; his leaks and errors were not few. Nanquan said, "Zhangjing was right, but you are wrong." Nanquan can truly be called releasing the hawk upon sighting the hare. The Hall Master Qing said: "Nanquan was terribly clumsy! If he is wrong, that should be an end to it; why further point out his fault, saying: 'This is stirred up by the power of the wind; in the end it comes to ruin'?" The Scripture of Complete Enlightenment says: "My present body is a harmony of the four great elements: the hair, nails, and teeth, skin, flesh, sinews, and bones, marrow, brain, and bodily impurities all return to earth; saliva, snot, pus, and blood all return to water; warmth returns to fire; motion returns to wind. When the four great elements have each separated, where does this present false body remain?" Since Magu's holding the staff and circling the meditation seat is stirred up by the power of the wind and in the end comes to ruin, tell me: where ultimately does the matter of clarifying the mind's essential lineage reside? When coming to this, one must be a fellow cast of raw iron before one can succeed. Have you not seen the scholar-official Zhang Zhuo visiting Chan Master Xitang Zang? He asked, "Do the mountains, rivers, and the great earth exist or not? Do the buddhas of the three periods of time exist or not?" Zang said, "They exist." The scholar Zhang Zhuo said, "Wrong." Zang said, "Whom have you previously studied under, Sir?" Zhuo said, "I studied under the Ven. Master Jingshan. Whatever question I asked, Jingshan always said 'They do not exist.'" Zang said, "What family members do you have, Sir?" Zhuo said, "I have a mountain wife and two dull-witted children." He then asked in return, "What family members does Jingshan have?" Zhuo said, "Jingshan is an ancient buddha; you shouldn't slander him, Ven. Master!" Zang said, "Wait until you become like Jingshan, Sir, and then say 'They do not exist' to everything." Zhang Zhuo merely bowed his head. Generally, when an adept lineage master wishes to untie bonds and loosen fastenings for people, pulling out nails and prying out wedges, he cannot merely adhere to one side: turning them to the left and wheeling them to the right, turning them to the right and wheeling them to the left. Just see Yangshan going to Zhongyi to express gratitude for his precepts. When Zhongyi saw him coming, he clapped his hands from the meditation seat and said, "Ven. Master!" Yangshan immediately stood on the eastern side, then stood on the western side, and then stood in the center; after that, having expressed his gratitude for the precepts, he stepped back and stood. Zhongyi said, "Where did you obtain this samādhi?" Yangshan said, "I pulled it straight off Caoxi's seal!" Zhongyi said, "Tell me, whom did Caoxi receive with this samādhi?" Yangshan said, "He received the Overnight Enlightened One." Yangshan then asked Zhongyi in turn, "Where did you obtain this samādhi, Ven. Master?" Zhongyi said, "I obtained this samādhi from Mazu." With talk like this, is he not a fellow who infers the remaining three from a single instance, who sees the root and pursues the branches? Longya instructed the assembly, saying: "Those who study through contemplation must penetrate through the ancestral masters and buddhas before they can succeed." The Ven. Master Xinfeng said: "Only when you regard the ancestral masters' and buddhas' verbal teachings like mortal enemies do you begin to have a share in study through contemplation. If you cannot penetrate them, you will be fooled by the ancestral masters and buddhas." At that time a monk asked, "Do the ancestral masters and buddhas still have the mind to fool people, or not?" Longya said, "Tell me: do the rivers and lakes have the mind to obstruct people, or not?" He also said: "Although the rivers and lakes have no mind to obstruct people, people of the world themselves cannot cross them, and therefore the rivers and lakes end up obstructing people; you cannot say that the rivers and lakes do not obstruct people. Although the ancestral masters and buddhas have no mind to fool people, people of the world themselves cannot penetrate them, and so the ancestral masters and buddhas end up fooling people; you cannot say that the ancestral masters and buddhas do not fool people. If one penetrates through the ancestral masters and buddhas, this person surpasses the ancestral masters and buddhas. One must also embody the ancestral masters' and buddhas' intent; only then is one the same as the transcendent ancients. If one has not penetrated through, and by chance tries to emulate the buddhas and emulate the ancestral masters, then throughout myriad kalpas there will be no time of attainment." The monk also asked, "How can one avoid being fooled by the ancestral masters and buddhas?" Longya said, "You must directly awaken for yourself!" When arriving here, you must be like this before you can succeed. Why? When aiding a person you must be thorough; when killing a person you must see blood. Only people like Nanquan and Xuedou dare to handle and play with this. The verse says: