佛果圜悟禪師碧巖錄 1.38

1.38

Chan Master Fayan had the dynamic of simultaneous pecking from within and without, and possessed the function of simultaneous pecking from within and without; only then could he reply in this way. This is what is called transcending sound and surpassing form, attaining great mastery, releasing or taking away as the occasion warrants, killing and giving life lying within oneself—truly it is extraordinary. However, this gong'an has been discussed much in various places, and not a few understand it through emotional interpretation. They do not know that whenever the ancients gave even half a phrase of pointer, it was like striking sparks from flint, like a flash of lightning, directly opening up a single authentic path. Later generations merely go about making interpretations on the words and phrases, saying, "Huichao is precisely the Buddha; that is why Fayan replied thus." Some say, "It is much like riding an ox to look for an ox." Others say, "The very question itself is it." What connection is there? If one understands it in this manner, not only does one fail oneself, one also deeply wrongs the ancient. If you wish to see his whole dynamic, none can do so unless he is a fellow who will not turn his head even when struck with a staff, whose teeth are like a forest of swords, whose mouth is like a basin of blood, who knows where to turn beyond words; only then is there a little accord. If you make emotional interpretations at every turn, all the people on earth are fellows who extinguish the barbarians' lineage. Now as for monk Chao attaining enlightenment here, it was also because he normally attended to it and investigated it; hence, at a single word, it was as if the bottom fell out of his bucket. Take, for instance, Director Ze in Fayan's assembly: he had never gone into the master's room to consult and ask instructions. One day, Fayan asked, "Director Ze, why do you not come into the room?" Ze said, "How could the Venerable not know? I had an entry at Qinglin's place." Fayan said, "Try to cite it for me to see." Ze said, "I asked, 'What is the Buddha?' Qinglin said, 'The Bingding boy comes seeking fire.'" Fayan said, "A fine saying. But I fear you misunderstood it; try to explain it further." Ze said, "Bing and Ding belong to fire; using fire to seek fire is like being a Buddha oneself and still going out to search for the Buddha." Fayan said, "As I suspected, Director, you have completely misunderstood it." Ze was indignant, packed his bag, and crossed the river. Fayan said, "If this man returns, he can be saved; if he does not return, he cannot be saved." Ze reached the middle of the way and pondered to himself: "He is a kalyāṇamitra to five hundred people; how could he deceive me?" Thereupon he returned and consulted him again. Fayan said, "Just ask me, and I will answer you." Ze then asked, "What is the Buddha?" Fayan said, "The Bingding boy comes seeking fire." At these words Ze attained great awakening. Nowadays some merely stare wide-eyed and make conceptual interpretations; as the saying goes, "Since the other has no sore, do not wound him." With this kind of gong'an, those who have practiced long know where it lands as soon as it is cited. Under Fayan, this is called 'the tips of two arrows meeting each other'; they did not bother using the five ranks of lord and vassal or the four selections—they directly discussed the tips of arrows meeting each other. His family tradition was like this: one sees it under a single phrase; one penetrates right in the open. If you search and ponder under the phrase, you will never be able to grope it out. When Fayan appeared in the world, he had an assembly of five hundred; at that time the Buddha Dharma greatly flourished. At that time National Teacher Shao had long relied on Shushan and considered that he had obtained the purport; he then gathered all the writings and portraits of Shushan's life and led a company on itinerant pilgrimage, arriving at Fayan's assembly. He also did not go into the master's room, merely having his disciples follow the assembly into the room. One day Fayan ascended the hall, and a monk asked, "What is a drop of water from the source of Cao?" Fayan said, "It is a drop of water from the source of Cao." That monk withdrew bewildered. Shao was in the assembly, heard it, and suddenly attained great awakening. Later he appeared in the world and succeeded to Fayan. He presented a eulogy that said:
"On the peak of Tongxuan,
It is not the human realm.
Outside the mind there are no phenomena;
The green mountains fill the eyes."
Fayan verified it, saying, "This single eulogy alone can continue my school. In the future you will be revered by kings and marquises; I am not your equal." Look at how the ancients awakened like this—what principle is this? You must not merely have this mountain monk explain it; you must yourself, throughout the twelve periods of the day, rouse your spirit and take it upon yourself like this. Later, when you extend your hands in the crossroads to help people, it will not be difficult either. Therefore, when the monk asked Fayan, "What is the Buddha?" Fayan said, "You are Huichao." How is there any failing him? Have you not seen Yunmen say: "If bringing it up is not heeded, then error arises; if you intend to deliberate, in what kalpa will you awaken?" Xuedou's verse eulogy that follows is remarkably splendid; let us try to cite it to see: