佛果圜悟禪師碧巖錄 9.32

9.32

雲門道。藥病相治。盡大地是藥那箇是自己。諸人還有出身處麼。二六時中。管取壁立千仞。德山棒如雨點。臨濟喝似雷奔。則且致。釋迦自釋迦。彌勒自彌勒。未知落處者。往往喚作藥病相投會去。世尊四十九年。三百餘會。應機設教。皆是應病與藥。如將蜜果換苦葫蘆相似。既淘汝諸人業根。令灑灑落落。盡大地是藥。爾向什麼處插嘴。若插得嘴。許爾有轉身吐氣處。便親見雲門。爾若回顧躊躇。管取插嘴不得。雲門在爾脚跟底。藥病相治。也只是尋常語論。爾若著有。與爾說無。爾若著無。與爾說有。爾若著不有不無。與爾去糞掃堆上。現丈六金身。頭出頭沒。只如今盡大地森羅萬象乃至自己。一時是藥。當恁麼時。却喚那箇是自己。爾一向喚作藥。彌勒佛下生。也未夢見雲門在。畢竟如何。識取鉤頭意。莫認定盤星。文殊一日。令善財去採藥云。不是藥者採將來。善財遍採。無不是藥。却來白云。無不是藥者。文殊云。是藥者採將來。善財乃拈一枝草。度與文殊。文殊提起示眾云。此藥亦能殺人。亦能活人。此藥病相治話。最難看。雲門室中尋常用接人。金鵝長老。一日訪雪竇。他是箇作家。乃臨濟下尊宿。與雪竇論此藥病相治話。一夜至天光。方能盡善。到這裏。學解思量計較。總使不著。雪竇後有頌送他道。藥病相治見最難。萬重關鎖太無端。金鵝道者來相訪。學海波瀾一夜乾。雪竇後面頌得最有工夫。他意亦在賓亦在主。自可見也。頌云。

Yunmen said, "Medicine and sickness cure each other. The entire great earth is medicine: what is oneself?" Do you people have an escape route or not? Through all twelve periods of the day, you must stand like a wall a thousand fathoms steep. Deshan's staff fell like raindrops, and Linji's shouts rushed like thunder—let that be put aside for now. Śākyamuni is himself Śākyamuni; Maitreya is himself Maitreya. Those who do not know the bottom line often understand this as medicine and sickness matching each other. For forty-nine years, in over three hundred assemblies, the Bhagavat adapted teachings to capabilities, all of which was giving medicine according to the illness—just like exchanging a sweet fruit for a bitter gourd. Having cleansed you people of the roots of your karma and made you free and easy, now the entire great earth is medicine: where can you put in a word? If you can put in a word, I grant that you have a place to turn yourself around and breathe freely; then you see Yunmen face to face. If you look back and hesitate, you certainly will not be able to put in a word. Yunmen is right beneath your heels. 'Medicine and sickness cure each other'—this is still ordinary discourse. If you cling to existence, he speaks to you of non-existence; if you cling to non-existence, he speaks to you of existence; if you cling to neither existence nor non-existence, he goes to the dunghill and manifests a sixteen-foot golden body, bobbing up and down. Right now, the entire great earth, the myriad forms and dense appearances, right up to yourself, are all at once medicine. At such a time, what do you call 'oneself'? If you simply call it medicine, even when Maitreya Buddha descends to be born, you will not have dreamed of Yunmen yet. In the end, what about it? Discern the meaning on the hook; do not fixate on the mark on the balance beam. One day Mañjuśrī instructed Sudhana to go gather medicine, saying, 'Bring me whatever is not medicine.' Sudhana gathered everywhere, but there was nothing that was not medicine. He returned and reported, 'There is nothing that is not medicine.' Mañjuśrī said, 'Bring me whatever is medicine.' Sudhana then picked up a blade of grass and handed it to Mañjuśrī. Mañjuśrī held it up, showed it to the assembly, and said, 'This medicine can kill people, and it can also give life to people.' This phrase 'Medicine and sickness cure each other' is the most difficult to look into. Yunmen routinely used it in his room to receive people. Senior Elder Jin'e one day visited Xuedou. He was an adept, a venerable master in the Linji line. He discussed this saying, 'Medicine and sickness cure each other,' with Xuedou from dusk until dawn before they could reach ultimate perfection. Coming to this point, learned understanding, thinking, and calculation are of no use at all. Afterward, Xuedou had a verse to send him off: 'Medicine and sickness cure each other—most difficult to see; / Ten thousand barrier locks, quite unreasonable. / The practitioner of Jin'e came to visit: / In a single night, the billows of the sea of learning dried up.' Xuedou's verse that follows is crafted with supreme skill; his intent lies in both the guest and the host, which is readily apparent. The verse says: