佛果圜悟禪師碧巖錄 4.34

4.34

三界無法何處求心。雪竇頌得。一似華嚴境界。有者道。雪竇無中唱出。若是眼皮綻底。終不恁麼會。雪竇去他傍邊。貼兩句道。白雲為蓋。流泉作琴。蘇內翰見照覺。有頌云。溪聲便是廣長舌。山色豈非清淨身。夜來八萬四千偈。他日如何舉似人。雪竇借流泉。作一片長舌頭。所以道。一曲兩曲無人會。不見九峯虔和尚道。還識得命麼。流泉是命。湛寂是身。千波競起是文殊家風。一亘晴空。是普賢境界。流泉作琴。一曲兩曲無人會。這般曲調。也須是知音始得。若非其人。徒勞側耳。古人道。聾人也唱胡家曲。好惡高低總不聞。雲門道。舉不顧即差互。擬思量。何劫悟。舉是體。顧是用。未舉已前。朕兆未分已前見得。坐斷要津。若朕兆纔分見得。便有照用。若朕兆分後見得。落在意根。雪竇忒殺慈悲。更向爾道。却似雨過夜塘秋水深。此一頌曾有人論量。美雪竇有翰林之才。雨過夜塘秋水深。也須是急著眼看。更若遲疑。即討不見。

"In the three realms there is no Dharma; where should one seek mind?" When Xuedou versified this, it was just like the realm of the Avataṃsaka. Some say that Xuedou chanted it out from nothingness. If someone's eyelids have burst open, they will never understand it like that. Xuedou went to his side and pasted on two lines, saying: "White clouds serve as a canopy; / Streaming springs act as a lute." When Academician Su met Zhaojue, he had a verse saying: "The sound of the stream is the broad and long tongue; / How could the mountain colours not be the pure body? / Eighty-four thousand gāthās through the night; / On another day, how could I hold them up to show others?" Xuedou borrowed the streaming springs to serve as a single long tongue. Therefore he said: "One tune, two tunes—no one understands." Have you not seen Master Jiufeng Qian say: "Do you still recognise life? The streaming spring is life; serene stillness is the body. A thousand waves competing to rise is the family style of Mañjuśrī; a stretch of clear sky is the realm of Samantabhadra." Streaming springs act as a lute; one tune, two tunes—no one understands. For a melody like this, one must be an intimate connoisseur. If one is not the right person, it is in vain that one cocks an ear. An ancient said: "The deaf person also sings the songs of the Hu barbarians; / Good or bad, high or low, he hears nothing at all." Yunmen said: "If, when it is brought up, you do not look, then you err; if you propose to deliberate, in what kalpa will you awaken?" Bringing up is the essence; looking is the function. If you perceive it before it is brought up, before the omen has differentiated, you sit and cut off the vital ford. If you perceive it just as the omen differentiates, then there are illumination and function. If you perceive it after the omen has differentiated, you fall into the sense-faculty of mind. Xuedou was excessively compassionate; he further said to you: "It is just like after the rain passes over the night pond, the autumn water is deep." Someone once evaluated this verse and praised Xuedou as having the talent of a Hanlin Academician. "After the rain passes over the night pond, the autumn water is deep"—you must fix your eyes on it quickly; if you hesitate any longer, you will seek it and not find it.