佛果圜悟禪師碧巖錄 5.24

5.24

十八問中。此謂之編辟問。雪竇道。編辟曾挨老古錐。編辟萬法。教歸一致。這僧要挨拶他趙州。州也不妨作家。向轉不得處有出身之路。敢開大口便道。我在青州作一領布衫。重七斤。雪竇道。這箇七斤布衫能有幾人知。如今拋擲西湖裏。萬法歸一。一亦不要。七斤布衫亦不要。一時拋在西湖裏。雪竇住洞庭翠峯。有西湖也。下載清風付與誰。此是趙州示眾。爾若向北來。與爾上載。爾若向南來。與爾下載。爾若從雪峯雲居來。也是箇擔板漢。雪竇道。如此清風堪付阿誰。上載者。與爾說心說性。說玄說妙。種種方便。若是下載。更無許多義理玄妙。有底擔一擔禪。到趙州處。一點也使不著。一時與他打疊。教灑灑落落無一星事。謂之悟了還同未悟時。如今人盡作無事會。有底道。無迷無悟。不要更求。只如佛未出世時。達磨未來此土時。不可不恁麼也。用佛出世作什麼。祖師更西來作什麼。總如此有什麼干涉。也須是大徹大悟了。依舊山是山水是水。乃至一切萬法悉皆成現。方始作。箇無事底人。不見龍牙道學道。先須有悟由。還如曾鬪快龍舟。雖然舊閣閑田地。一度贏來方始休。只如趙州這箇七斤布衫話子。看他古人恁麼道。如金如玉。山僧恁麼說。諸人恁麼聽。總是上載。且道作麼生是下載。三條椽下看取。

Among the eighteen kinds of questions, this is called an arranging-and-organizing question. Xuedou says: “Arranging and organizing, he pressed the old awl.” He arranged and organized the myriad phenomena to make them return to unity. This monk wanted to press Zhaozhou, but Zhaozhou was indeed an adept: where there is no turning, he had a way out. Daring to open his big mouth, he immediately said: “When I was in Qingzhou, I made a cloth robe weighing seven pounds.” Xuedou says: “How many know this seven-pound cloth robe? / Now tossed into the West Lake.” The myriad phenomena return to one; one is not needed, and the seven-pound cloth robe is not needed either—both tossed into the West Lake at once. Xuedou lived at Dongting's Cuifeng, where there was a West Lake. “Unloading the clear breeze, to whom is it imparted?” This was Zhaozhou's address to the assembly: “If you come from the north, I load you up. If you come from the south, I unload you. If you come from Xuefeng or Yunju, you are also a board-carrying fellow.” Xuedou says: to whom can such a clear breeze be imparted? Loading up means explaining mind and nature to you, explaining the mysterious and marvelous, all sorts of expedient means. If it is unloading, there are no longer so many doctrinal principles and mysterious marvels. There are those who carry a load of Chan to Zhaozhou's place, where not a bit of it can be used; all at once he cleans it up for them, making them free and unencumbered without a single speck of matter, called “after awakening, still just like before awakening.” Nowadays people all interpret it as “nothing to do.” Some say: “There is neither delusion nor awakening; do not seek any further.” But consider: before the Buddha appeared in the world, before Bodhidharma came to this land, could it have been otherwise? What was the use of the Buddha appearing in the world? What was the use of the ancestral master coming from the west? If it were entirely like this, what relevance would it have? One must undergo a great thorough awakening; then as before mountains are mountains and waters are waters, and all the myriad phenomena are fully manifest—only then can one be a person of “nothing to do.” Do you not see what Longya said: “In studying the Way, one must first have a cause for awakening, / just like having once contested in a swift dragon boat. / Although it was the old pavilion and idle land, / only after winning once did one finally cease.” Just consider Zhaozhou's story of the seven-pound cloth robe: see how the ancients spoke in this way, like gold and jade. The mountain monk speaks like this, and you all listen like this—this is all loading up. Tell me, what is unloading? Look under your three rafters.