佛果圜悟禪師碧巖錄 5.27

5.27

只這裏也好薦取。古人垂示一機一境。要接人。一日鏡清問僧。門外是什麼聲。僧云。雨滴聲。清云。眾生顛倒迷己逐物。又問。門外什麼聲。僧云。鵓鳩聲。清云。欲得不招為間業。莫謗如來正法輪。又問。門外什麼聲。僧云。蛇咬蝦䗫聲。清云。將謂眾生苦。更有苦眾生。此語與前頭公案。更無兩般。衲僧家於這裏透得去。於聲色堆裏不妨自由。若透不得。便被聲色所拘。這般公案。諸方謂之煅煉語。若是煅煉只成心行。不見他古人為人處。亦喚作透聲色。一明道眼。二明聲色。三明心宗。四明忘情。五明展演。然不妨子細。爭奈有窠臼在。鏡清恁麼問。門外什麼聲。僧云。雨滴聲。却道。眾生顛倒迷己逐物。人皆錯會。喚作故意轉人。且得沒交涉。殊不知鏡清有為人底手脚。膽大不抅一機一境。忒殺不惜眉毛。鏡清豈不知是雨滴聲。何消更問。須知古人以探竿影草。要驗這僧。這僧也善挨拶便道。和尚又作麼生直得。鏡清入泥入水向他道。洎不迷己。其僧迷己逐物。則故是鏡清為什麼也迷己。須知驗他句中便有出身處。這僧太懞懂要勦絕此話。更問道。只箇洎不迷己意旨如何。若是德山臨濟門下棒喝已行。鏡清通一線道。隨他打葛藤。更向他道。出身猶可易。脫體道應難。雖然恁麼。古人道。相續也大難。他鏡清只一句。便與這僧明脚跟下大事。雪竇頌云。

Just here is a good place to grasp it. When the ancients offered a dynamic action or an environment, it was to receive people. One day Jingqing asked a monk, “What sound is that outside the gate?” The monk said, “The sound of raindrops.” Qing said, “Sentient beings are inverted, deluding themselves to chase after objects.” He also asked, “What sound is outside the gate?” A monk said, “The cooing of a turtle dove.” Qing said, “If you wish not to incur hellish karma, do not slander the Tathāgata’s true Dharma wheel.” He also asked, “What sound is outside the gate?” A monk said, “The sound of a snake biting a toad.” Qing said, “I thought sentient beings were suffering, but there are sentient beings suffering even more.” These words are no different from the preceding case. If a patch-robed monk can penetrate through here, he is completely free amid the heap of sights and sounds. If he cannot penetrate, he will be bound by sights and sounds. These kinds of cases are called “words of smelting” everywhere. If they are merely smelting, they become mere mental operations, and one does not see where the ancients helped people; they are also called “penetrating sights and sounds.” First is clarifying the eye of the Way; second is clarifying sights and sounds; third is clarifying the mind lineage; fourth is clarifying forgetting sentiment; fifth is clarifying unfolding. Although this is quite detailed, what can be done about it having clichés? When Jingqing asked in this way, “What sound is outside the gate?” and the monk said, “The sound of raindrops,” he instead said, “Sentient beings are inverted, deluding themselves to chase after objects.” People all misunderstand this, calling it intentionally turning the person around, but that has no connection whatsoever. Little do they know that Jingqing had the hands and feet to help people; being bold, he was not confined to a single dynamic action or a single environment, utterly unsparing of his eyebrows. How could Jingqing not know it was the sound of raindrops? Why would he need to ask further? You should know that the ancient used the probing pole and the weed shadow to test this monk. This monk was also good at pressing, saying: “What about the Venerable?” forcing Jingqing to go into the mud and water to tell him: “I almost do not delude myself.” If that monk was deluding himself to chase after objects, why did Jingqing also almost delude himself? You should know that within the phrase testing him there was already a way out. This monk was too thickheaded; wanting to cut off this talk, he asked further: “What is the meaning of ‘almost not deluding oneself’?” If this were under Deshan or Linji, staff blows and shouts would have already been carried out. Jingqing opened a thread of a path, following him in tangling vines, and told him further: “To escape is still easy; to speak with the entire body shed must be difficult.” Even so, the ancients said: “Continuity is also exceedingly difficult.” With just this one phrase, Jingqing clarified the great matter under the monk’s feet. Xuedou's verse says: