佛果圜悟禪師碧巖錄 10.39

10.39

"A bright pearl in the palm; those with merit are rewarded." If someone is able to uphold this sūtra and has meritorious results, he is then rewarded with the pearl. When he gains this pearl, he naturally knows how to use it: when a barbarian comes, a barbarian appears; when a Han Chinese comes, a Han Chinese appears. The myriad myriad forms, criss-crossing, are revealed. This is having meritorious accomplishment. Fayan said, "One who realizes the Buddha-stage is called one who upholds this sūtra." These two lines finish versifying the gong'an. / "Barbarians and Han do not come; wholly without skill." Xuedou tears around the nostrils: [suppose] there is indeed a barbarian or a Han coming, then one makes them appear. But what if suddenly neither barbarian nor Han comes at all? Arriving here, even the Buddha-eye cannot catch sight of it. Tell me: is this meritorious accomplishment, or is it a sinful deed? Is it a barbarian, or is it a Han? It is just like an antelope hanging by its horns: do not say there is no sound or trace, even breath is absent! Toward what place can one grope? It causes the devas to have no road to hold out flowers, and demons and outsiders to have no gate for spying. For this reason, throughout his whole life residing at a monastery, the earth spirit searched for Master Dongshan's tracks but could not see them. One day in front of the kitchen, rice and flour were spilled and scattered; Dongshan gave rise to a thought, saying, "The property of the permanent monastic community—how can it be trampled upon like this?" The earth spirit was thereupon able to get a single glimpse and immediately bowed in homage. / Xuedou says, "Since there is no skill..." If one reaches this place where there is no skill, he even causes Pāpīyān to lose his way. The Bhagavat regards all sentient beings as his infant children; if a single person generates the mind [for enlightenment] and cultivates the practice, Pāpīyān's palace shakes and splits on account of it, and he then comes to perturb and disturb the cultivator. Xuedou says: even granted that Pāpīyān comes like that, he must still be made to lose his way, with no place to draw near. / Xuedou further points to his own chest, saying: "Gautama, Gautama, do you recognize me or not?" Do not speak of Pāpīyān—even if a Buddha comes, does he still recognize me or not? Even old man Śākya himself cannot see—toward what place will you people grope? / He further says: "Checked and exposed!" And tell me: did Xuedou check and expose Gautama, or did Gautama check and expose Xuedou? Those with eyes, try to settle it and see!