佛果圜悟禪師碧巖錄 6.29

6.29

此頌數句。取歸宗頌中語。歸宗昔日。因作此頌。號曰歸宗。宗門中謂之宗旨之說。後來同安聞之云。良公善能發箭。要且不解中的。有僧便問。如何得中的。安云。關中主是什麼人。後有僧舉似欽山。山云。良公若恁麼。也未免得欽山口。雖然如是。同安不是好心。雪竇道。與君放出關中主。開眼也著。合眼也著。有形無形。盡斬為三段。放箭之徒莫莽鹵。若善能放箭。則不莽鹵。若不善放。則莽鹵可知。取箇眼兮耳必聾。捨箇耳兮目雙瞽。且道取箇眼。為什麼却耳聾。捨箇耳。為什麼却雙瞽。此語無取捨。方能透得。若有取捨則難見。可憐一鏃破三關的的分明箭後路。良禪客問。一鏃破三關時如何。欽山云。放出關中主看。乃至末後同安公案。盡是箭後路。畢竟作麼生。君不見。玄沙有言兮。大丈夫先天為心祖。尋常以心為祖宗極則。這裏為什麼。却於天地未生已前。猶為此心之祖。若識破這箇時節。方識得關中主。的的分明箭後路。若要中的。箭後分明有路。且道作麼生是箭後路。也須是自著精彩始得。大丈夫先天為心祖。玄沙常以此語示眾。此乃是歸宗有此頌。雪竇誤用為玄沙語。如今參學者。若以此心為祖宗。參到彌勒佛下生。也未會在若。是大丈夫漢心猶是兒孫。天地未分已是第二頭。且道正當恁麼時。作麼生是先天地。

Several lines of this verse take words from Guizong's verse. In the past, because Guizong composed this verse, it was titled "Guizong"; within the lineage it is called the exposition of the ancestral tenets. Later Tong'an heard of it and said, "Liang was very capable of shooting arrows, but he did not understand how to hit the mark." A monk then asked, "How does one hit the mark?" Tong'an said, "Who is the master within the pass?" Later a monk related this to Qinshan; Qinshan said, "If Liang were like that, he would still not escape Qinshan's mouth." Even so, Tong'an did not have good intentions. Xuedou says, "I bring out the master within the pass for you"—open your eyes and hit it, close your eyes and hit it; whether with form or without form, all are severed into three pieces. "You who shoot arrows, do not be reckless": if you are skilled in shooting arrows, you will not be reckless; if you are not skilled in shooting, your recklessness can well be known. "Take an eye, and the ear must be deafened; abandon an ear, and both eyes go blind": tell me, why is it that taking an eye deafens the ear, and abandoning an ear blinds both eyes? Only with words that neither take nor abandon can you penetrate this; if there is taking and abandoning, it is difficult to see. "How pitiable: a single arrowhead breaks through the three passes! Distinct and clear is the path behind the arrow." Chan traveler Liang asked, "What about when a single arrowhead breaks through the three passes?" Qinshan said, "Let the master inside the pass out so we may see him!" all the way down to Tong'an's gong'an at the end—all are the path behind the arrow. Ultimately, how is it? "Do you not see: Xuansha has words: 'The great man takes what precedes Heaven as the ancestor of mind!'" Usually, mind is taken as the ancestral root and ultimate standard; why here does what precedes the birth of heaven and earth still act as the ancestor of this mind? If you see through this juncture, only then will you recognize the master within the pass. Distinct and clear is the path behind the arrow: if you wish to hit the mark, behind the arrow there is clearly a path. Tell me: what is the path behind the arrow? You must summon your own spirit before you can attain it. "The great man takes what precedes Heaven as the ancestor of mind"—Xuansha often showed this phrase to the assembly. This was originally Guizong's verse; Xuedou mistakenly took it as Xuansha's words. Nowadays practitioners, if they take this mind as the ancestral master, even if they practice until Maitreya Buddha descends to be born, they will still not understand. If one is a great man, mind is still a descendant; before heaven and earth divided is already the secondary. Tell me, right at such a moment, what is it that precedes heaven and earth?