眾宰官請提法華經
Officials Request the Lotus Sutra
拈來無不是。用處莫生疑。昨夜泥牛鬬。踏殺老波斯。大眾。眾中還有證明者也無。如無。且聽山僧講弘傳序。
海底泥牛含月走。巖前石虎抱兒眠。鐵蛇鑽入金剛眼。崑崙騎象鷺鷥牽。此四句內。有一句能殺能活。能縱能奪。若人簡點得出。一生參學事畢。噫。古人奇特甚奇特。只是太顢頇生。爭似我這裏直截。無可瞞昧。諸人還樂聞麼。良久云。是法不可示。言辭相寂滅。
A mud-ox at the ocean floor walks with the moon in its mouth. A stone tiger before the cliff sleeps cradling its cub. An iron snake drills into the Vajra eye. Mount Kunlun rides an elephant, led by an egret.
Within these four lines, one line can both kill and bring to life, can both release and seize. If someone can point it out clearly, their lifetime of seeking and study is complete.
Alas! The ancients were extraordinary indeed—but how clumsy and deceitful! Far better is my direct approach here, where nothing can be hidden.
Would all of you still enjoy hearing it? (Long pause) The Dharma cannot be shown; words and concepts are silent and extinguished.
一光東炤。智境全彰。半句未吐。真心斯在。釋迦老子竭力提持。祇得一半。若要完全。直得南山起雲。北山下雨。石女懷胎。木人撫掌。略較些子。眾中還有會得的麼。良久云。會得的。端坐念實相。若也未會。聽老僧下文分解。
老儂不識字。錯讀己已巳。去問大大人。答道彌是襧。且道識字的是。不識字的。是。良久云。若是獅子。終不逐塊。
An old man who cannot read mistakenly recognizes the character "已" as "巳." He goes to ask a great scholar, who replies, "Off by just a touch." Now tell me: Which one knows the characters? Which one does not? After a long pause: "But a true lion never chases after stones."
取不得。捨不得。不可得中只麼得。老僧胡亂且拈來。上一橫。下兩直。任君持去問達磨。達磨只好道不識。何以故。止止不須說。我法妙難思。
It cannot be taken away, nor can it be held onto. In what cannot be obtained, just this is obtained. I, this old monk, pick it up as it comes: one horizontal line above, two vertical strokes below. Take it and go ask Bodhidharma—he can only say, "I don't know." Why is that? Hush, hush—no need to speak. My Dharma is too wondrous to be grasped by thought.
光非炤境。境亦非存。光境俱忘。復是何物。豎起拂子云。大眾看看。老僧拂子放眉間白毫相光。十方各炤萬八千土。具大神通。有大利害。你等諸人舉眼。則瞎却汝眼。若欲側耳。塞却汝耳。若欲起念。則觸碎汝心。直欲眼不得而見。耳不得而聞。心不得而念。正當恁麼時。老僧與你通個消息。良久云。黃鶯上樹一枝金。白鷺下田千點雪。
Light does not illuminate the field; The field also does not exist. When both light and field are forgotten, what remains?
The old monk raises his whisk and says, "Everyone, take a look! The old monk's whisk releases the white curl of hair between his brows, radiating light that illuminates eighty thousand realms in all ten directions. It possesses great spiritual power and holds great benefit and harm.
If you try to raise your eyes to see, it will blind them. If you try to tilt your ear to hear, it will deafen it. If you try to stir a thought, it will shatter your mind.
At this very moment, when eyes cannot see, ears cannot hear, and mind cannot think— The old monk will give you a message."
After a long pause, he says: "The oriole perches on the tree—a branch of gold. The white heron descends to the field—a thousand specks of snow."
對一說。倒一說。拂子大轉廣長舌。遍覆三千大千世界。超度百億須彌日月。直得塵說剎說無間歇。山河大地一時說。甚至釋迦老子種種譬喻種種因緣無數方便廣演言教。未得這個老漢一截。大眾。且道這漢有甚長處敢爾如是大口。只為他說法不容思量分別。
One teaching reversed, another turned upside down. The whisk transforms into a vast, eloquent tongue that covers the entire three-thousand great thousand worlds, transcending billions of Mount Merus, suns, and moons. It allows every speck of dust and every realm to speak without pause, even the mountains, rivers, and the great earth itself to proclaim the Dharma at once. Even Shakyamuni, the old sage, with all his parables, conditions, and countless skillful means, could not reach even a single piece of this old man's teaching. Great assembly, tell me—what extraordinary quality does this fellow have that he dares to speak so boldly? Only this: his Dharma cannot be grasped through thinking or discrimination.
眼若不睡。諸夢自除。心若不異。萬境一如。眾中還有知時識節者麼。若無。不得艸艸放過。大家時中簡點看。
If the eyes do not sleep, all dreams naturally cease. If the mind does not discriminate, then all realms are the same.
Is there anyone here who knows the right time and proper occasion? If not, do not let this matter pass lightly. Let everyone examine this carefully—right here, in this very moment.
諸法從本來。常自寂滅相。以方便力故。為五比丘說。豎起拂子云。看看。這個是方便。撫尺一下云。這個也是方便。何以故。不見古人道向聲色裏透過。始是實際。只如離却方便。作麼通個消息。良久云。不因柳毅通消息。怎得家音到洞庭。
All dharmas, from their very origin, have always been inherently still and serene. By virtue of skillful means, they were taught to the five ascetics.
(Raises the whisk and says:) Look, look—this is a skillful means.
(Taps the ruler on the table and says:) This, too, is a skillful means.
Why? Don't you see how the ancients said: Only by penetrating through sound and form does one reach the ultimate reality.
Now, if we set aside skillful means, how can we communicate this message?
(A long pause, then says:) If not for Liu Yi delivering the message, how could news from home reach the Dongting Lake?
一拽石。二挨磨。日用云為莫蹉過。玄沙本是謝三郎。休向前村覓李大。大眾。如何是不蹉過的事。良久云。只見六龍爭鬬舞。豈知丹鳳入青霄。
First, carry a stone. Second, bear the grind. In daily actions and words, do not let a single moment go to waste. Xuansha was originally just Xie Sanlang— Don't go searching Next Village for Li the Great.
Everyone, what is this "not wasting a moment"? After a long pause, he said: You only see six dragons fighting and dancing, But do you know the red phoenix has already soared into the blue sky?
春夏秋冬迭相遷。個中真實不堪言。若教悟得空王旨。頓足槌胸呌阿天。大眾。眾中還有悟得空王旨者也無。若無。老僧與你說破。良久云。我不敢輕於汝等。汝等皆當作佛。
Spring, summer, autumn, winter—they cycle and change without end. The truth within this cannot be spoken. If you awaken to the King of Emptiness’s meaning, You’d stamp your feet, beat your chest, and cry out to Heaven.
Assembly, is there anyone here who has awakened to the King of Emptiness’s meaning? If not, I, an old monk, will reveal it for you.
(A long pause)
I do not underestimate any of you. You all are destined to become Buddhas.
諸法從本來。常自寂滅相。春到百花香。黃鶯啼柳上。似則也似。是則未是。何以故。爭奈冬行春令。老僧今日拈來。也改頭換面作一偈。諸法從本來。常自寂滅相。冬至朔風寒。獸罏添白炭。不敢與古人鬬巧。也只好應個時節。
All phenomena from the very start have always been naturally calm and serene. In spring, all the flowers are fragrant, and yellow orioles sing in the willows. This may sound like it, but it's not quite what's meant. Why? Because matching the season in winter doesn't mean the same thing as in spring. I, this old monk, will now pick this up and offer it with a new face — as a verse: All phenomena from the very start have always been naturally calm and serene. At the winter solstice, the north wind blows harsh and biting; on the beast-shaped brazier, white charcoal is added. I dare not compete with the ancients in cleverness, but can only respond to the present season.
秋老園林盡蕭索。朔風何似偏獰惡。爛紅吹盡樹頭空。這個繇來不凋落。都道枯不如榮。豈知法華會上恰用得著。何以故。不見道此眾無枝葉。惟有諸貞實。
The autumn garden is bleak and bare. Why does the north wind blow so fiercely? It strips the crimson leaves, leaving branches empty— Yet what springs from the root never withers.
Everyone says dying is worse than thriving— But who knows this very truth is useful in the Lotus Assembly? Why? Don’t you see it said: “This multitude has no branches or leaves—only what is real.”
三界無安。猶如火宅。若知出要。當下心息。絕承當處。無煩氣力。老僧說破。任汝自擇。
The three realms offer no peace—they are like a house ablaze. If you know the way out, the mind can rest right now. Where there’s nothing to hold on to, no effort is needed. The old monk has spoken plainly; now choose for yourself.
須知火宅內。總是長者兒。逐愛隨憎嫉。所以自成癡。豎拂子云。還會麼。若也會得。饒他羊車鹿車大牛之車。都是閑家具。
Know this: within the burning house, all are the elder’s children. But chasing love and hate, envy and jealousy, they become lost in their own confusion.
[Holds up the fly-whisk] Do you understand? If you truly understand, then even the goat-cart, deer-cart, and the great ox-cart are just unnecessary furnishings.
癡子漫奔波。臺山即土坡。文殊祇這是。何處覓彌陀。古人太殺慈悲。分明道了也。若也會得。更復何圖。所以道但向家中自合轍。何愁門外不通車。
The foolish one rushes about in vain. Mount Tai is just a mound of earth. Manjushri is right here— Where else to look for Amitabha? The ancients were deeply compassionate; They spoke these words clearly and directly. If you understand this, what more is there to seek? Thus it is said: Just follow the tracks within your own home— Why worry that the carriage cannot pass through the gate?
西風正威惡。萬籟俱蕭索。枝葉盡凋零。露出這一著。大眾。且道那個是這一著。良久云。夜來何處火。燒出古人墳。
The West Wind blows fierce and strong— All sounds fall silent and forlorn. Leaves and branches have withered away, Revealing this one thing clearly. Assembly, tell me: What is this one thing? (A long pause) Last night, from where did a fire arise, Burning forth the ancient sage's grave?
一不得放過。二不得住著。三要著眼睛。四要知下落。若肯一念回光。超然便出火宅。咄如識得這個咄字。管教十方剎海冷沉沉。一切聖賢如電拂。
First, do not let things slip by. Second, do not cling or settle. Third, keep your eyes wide open. Fourth, know where you’re going. If you can turn one thought back to illuminate your own mind, you will transcend this burning house of suffering in a flash. Hey—if you truly understand this very "Hey," you'll find the entire universe of worlds still and silent, and all awakened beings passing like lightning.
門外竛竮子。何意事閑遊。家財無可付。長者日添愁。噫。爭似酒樓聽歌妓。你若無心我也休。
Outside the gate, the lonely child— Why do you wander so aimlessly? There’s no family wealth to pass on, And the elder’s worry grows each day. Ah—better to listen to songstresses in the tavern tower. If you have no heart, I’ll let it rest too.
要識長者子。竛竮路上徒。甘為傭作客。志氣一心無。噫。大丈夫漢頂天立地。何不直下承當。也省許多心力。
Recognize the elder’s son, Wandering alone on the path. Willingly becoming a hired servant, His mind and spirit focused without wavering. Ah! A true man stands tall, head touching the sky and feet on the ground. Why not directly take up the responsibility? That would save so much mental effort.
萬代金輪聖王子。只這真如靈覺是。菩提樹下度眾生。度盡眾生出生死。般若又道若有眾生如來度者如來即有我人眾生壽者。一佛一祖。兩般拈出。未免肴訛。山僧特與他和會。秋深山露骨。天冷水交清。覿面無回避。噫。他是何人。我是何人。
The Golden Wheel Sage King of a thousand generations— This very True Suchness, this luminous awareness, is it. Beneath the Bodhi tree, he liberates beings, Freeing them all from birth and death.
Yet Prajna also says: “If the Tathāgata perceives any being as being saved by him, Then he still clings to self, person, being, and a life span.”
One Buddha, one patriarch— Though both raise it forth, It still seems mixed and muddled.
I, this mountain monk, now harmonize the two: In deep autumn, mountains reveal their bones; In freezing skies, waters turn clear and cold. Before the face—no escape.
Alas! Who is he? Who am I?
殺盡始安居。護生須是殺。盡大地拈來。無有不是藥。無論心病身病。服者見者斷盡命根十有七八。且道何以如此。良久云。題目分明。
When all killing ceases, one can truly dwell in peace. To protect life, one must first understand killing. Take the entire earth—there is nothing that is not medicine. Whether it’s sickness of the mind or sickness of the body, those who take it or even see it will have their life-roots severed in seven or eight cases out of ten. Now, why is this so? After a long pause, he said: The title itself makes it perfectly clear.
知病不知藥。羣生俱夭死。知藥不知病。神醫無治理。藥病兩皆除。可達無生旨。大眾。且道作麼生是無生旨。良久云。南山起雲。北山下雨。
Knowing the illness but not the cure — all living beings will perish. Knowing the cure but not the illness — even a divine healer cannot treat it. Let go of both the cure and the illness, and you may grasp the meaning of the Unborn.
Everyone, tell me: what is this meaning of the Unborn? After a long pause, said: Clouds rise over South Mountain — rain falls over North Mountain.
有相無心。相隨心滅。有心無相。相逐心生。所以善人無惡心。惡人無善眼。只如藤蛇入口。鄧通以之餓死。香山還帶。裴度位致三公。且道還是授記使然。還是因果致得。未證據的分別看。
When there is form without mind, the form dissolves as the mind fades. When there is mind without form, the form arises in response to the mind. Thus, a good person has no malicious heart; a wicked person has no kind eyes.
Just as a vine-entangled snake enters the mouth— Deng Tong was thus starved to death. Xiang Shan returned the belt, and Pei Du rose to the highest rank.
So tell me: Is this all due to prophecies, or is it the result of cause and effect? If you haven't yet realized this, judge for yourselves.
西風何太惡。園林盡蕭索。非但江湖客商受禁持。吹得室內禪師也七零八落。雖然恁的無情。也有為人好處。大眾。且道如何是為人的好處。不見道此眾無枝葉。惟有諸貞實。
The west wind blows so fiercely— The garden withers, stripped bare. It doesn’t just trap traveling merchants in their journeys; It even blows the indoor Zen master into disorder, scattered and broken. As ruthless as it is, even this wind has its good points for people. Listen, everyone: what is this good point it offers? Isn’t it said: “This assembly has no branches or leaves—only truth and substance”?
十方無壁落四面亦無門。直得圓陀陀。光爍爍。展轆轆。活潑潑。喚作大通智勝得麼。良久云。竹密不妨流水過。山高豈礙白雲飛。
No walls to the ten directions, no gates on any side. Utterly round, brilliantly shining, rolling freely, utterly alive. Can we call this the Great Penetrating Wisdom and Triumphant Victory? (A long pause) Dense bamboo does not block the flowing water; high mountains cannot hinder the flying white clouds.
內外絕行蹤。通身無影像。閫內不聞名。深宮不標嫡。未會者參大通智勝去。
Inside and outside, there are no tracks left behind. The entire body casts neither image nor shadow. Within the threshold, no name is heard. In the deep palace, no heir is declared. If you haven't understood this, go consult Maha-abhijna-jnanabhibhu.
有向無中得。無向有中求。要識其中意。韶陽六不收聲和自然響順形直必也影端。什麼成佛不成佛。授記不授記。都是閑話柄。古人道拾得一文錢。買個饝饝喫。當下不肚饑。
Gain is found in emptiness. Do not seek it in form. To understand this truth— Shaoyang’s “Six Exclusions” says it all.
When a voice is in harmony, the echo naturally follows. When a form is straight, the shadow is sure to be true. What’s all this talk of becoming a Buddha or not? Of predictions or no predictions? Just idle chatter.
An old master said: Pick up a coin, buy a bun, eat it— And right then, you’re not hungry.
鼓寂鐘沉托鉢回。巖頭一拶語如雷。果然祇得三年活。莫是從他授記來。此是張天覺一夜不眠。渾如夢醒。當場掇出。堪於人天眾前作個標榜。且道作麼是標榜。無風荷葉動。決定有魚行。
The drum falls silent, the bell fades, bowl in hand, he returns. At Rock Peak, a sudden shout strikes like thunder. Yet only three years of life remain—could this be a prophecy from another?
This is Zhang Tianjue, lying awake all night, as if waking from a dream. In that very moment, he pulled it out, setting an example before the assembly of humans and devas. But tell me, what is this example?
When lotus leaves stir without wind, Surely fish are swimming below.
一棒一條痕。一掌一握血。未是性燥漢。直得棒如雨點喝似雷奔。始有參學分。大眾。且道如何是參學的句。良久云。若知燈是火。拍手哭蒼天。
One strike with the staff leaves a mark. One slap of the palm draws blood. Even this is not enough for a true seeker of awakening. Only when the blows fall like rain and shouts thunder like rolling drums does one truly begin to walk the path of study.
Fellow practitioners, tell me—what is the essential phrase for this path of study?
After a long pause, he said: If you realize that light is fire, you will clap your hands and weep to the heavens.
寂寂直言寂寂。惺惺真是惺惺。泥牛空裏翻筋斗。木女崖前也喫驚。且道是何宗旨。我亦不識是何宗旨。祇是安樂行。
Utter stillness calls itself stillness. Clear awareness is truly clear awareness. A clay ox somersaults in empty space. A wooden maiden before the cliff also startles. Now tell me, what principle is this? I also don't know what principle it is. It is simply the practice of peace and ease.
不懼子湖狗。好顛曹山酒。撞著劉鐵磨。顛倒兩頭走。若向這裏會得。可與論安樂行。
Fear not the dog of Zihu, Enjoy the wine of Caoshan improperly, Run into Liu Tiemo, Staggering, stumbling this way and that. If you can understand it right here, Then we can speak of the Practice of Peace and Joy.
從天降下貧窮。從地湧出富貴。中間有個漢無國土可居。無世界可立。還是貧窮耶。富貴耶。看看。
Poverty falls from the sky. Wealth springs up from the earth. In between there is a being who has no country to dwell in, no world to stand upon. Is it poor? Is it rich? Take a look.
不了於自心云何知正道。彼繇顛倒慧。增長一切惡。大眾。且道如何是自心。未會的。且聽壽量品。
Unable to understand one’s own mind— how can one know the true path? Led by distorted views, they only fuel all evil.
Assembly, let me ask: What is this “own mind”? If you don’t yet see it, listen to the Chapter on the Measure of Life.
未達法惟心。起種種分別。達法惟心已。分別即不生。只如此經分因別果。較量功德。且道是分別。不是分別。請論量看。
Without realizing that all phenomena are only mind, One creates all kinds of distinctions. Once one realizes that all phenomena are only mind, Distinctions no longer arise.
Now, in this sutra, causes are categorized, effects are differentiated, and merits are compared. Tell me: is this making distinctions, or is it not making distinctions? Consider this.
一念信解。價勝七珍。須臾受持。功超沙劫。云何得恁麼尊貴也。豈不見勇士迷之而轉悶。龍女獻之而成佛。
A single thought of faith and understanding is worth more than the seven precious treasures. To hold onto it for even a moment surpasses the merit of countless eons. How can it be so exalted? Have you not seen the warrior who was lost in confusion, and the dragon girl who offered it and attained Buddhahood?
連朝宿雨漓披。途人無不攢眉。老僧無別剩語。畏寒更欲添衣。大眾。若會玄中的。須明上上機。
Continuous rain for days confounds the road, And travelers all knit their brows in dismay. This old monk has no other words to say, Chilled, he only wishes for more clothes, tired. Assembly! If you seek that mysterious point, You must awaken this supreme mindset.
毛端現剎。塵轉法輪。芥內須彌。粟藏世界。冷眼看來。未是本分事。且道如何是本分事。良久云。惟獨自明了。餘人所不見。
At the tip of a single hair appear lands vast as the universe; within a mote of dust, the wheel of Dharma turns. Mount Sumeru sits inside a mustard seed; a whole world lies hidden in a grain of millet. Yet from a detached perspective, none of this is truly the fundamental matter. So what, then, is the fundamental matter? After a long pause: "Only one alone clearly knows it; no one else can see it."
含珠報德。按劍者自癡。抱璞呈君。刖足者不智。眾中還有知恩報恩者麼。若有。不得辜負常不輕菩薩。
Holding a pearl in return for kindness is a gift; those who clutch their swords are simply foolish. Presenting a jewel to one's lord is a gesture of virtue; those who suffer punishment by losing their feet are not wise. Is there anyone here who can recognize kindness and repay it? If so, do not betray the Ever-Not-Despising Bodhisattva.
拂子昨夜逞神通。毫光直透三千界。其間鐵圍大海諸佛眾生共轉法輪。各證解脫。天明起來。都是一場大夢。且道是何境界。良久云。夢裏明明有六趣。覺後空空無大千。
The whisk displayed its spiritual power last night, its radiant light penetrating directly through three thousand worlds. Within it, the Iron Enclosure, the great oceans, all buddhas and sentient beings turned the Dharma wheel together, each attaining liberation.
Yet when dawn came and they woke, it was all nothing but a great dream.
Tell me, what realm is this? After a long pause, he said:
"In a dream, the six realms are clearly present; after awakening, the vast universe is empty."
老僧室內猶嫌冷。路上行人奈若何。莫道釋門多澹泊。須知檀信受奔波。眾中還有知恩報恩者也無。良久云。挺起脊梁休放過。靜中須念薩婆訶。
Even within this old monk's chamber, I still feel the cold. How much more so for travelers out on the road? Don't say the path of Buddhism is only about simplicity and detachment; Understand that the faithful donors endure hardships too. Is there anyone among you who understands grace and repays it? After a long pause: Straighten your spine—don't let the moment slip. In quiet stillness, mindfully recite *Sváhā*.
貪嗔煩惱病。定慧力解脫。二者正相等。拈來都是藥無論心病身病二乘病。服者嗅者皆安樂。只恐不解忌口。大眾。且道如何是解忌口。良久云。寧可截舌。不犯國諱。
The afflictions of greed and anger are like illnesses. The forces of concentration and wisdom bring liberation. These two are perfectly balanced— Pick them up, and everything becomes medicine.
Whether it's affliction of the mind, the body, or attachment to lesser paths, Those who consume or even inhale this medicine find peace. The only fear is not understanding how to avoid what's forbidden.
Everyone, tell me: how do you observe the prohibitions? (Long pause) Better to cut out your tongue Than to violate the sovereign's taboo.
洪音大轉。沙界同聞。一語發揮。羣生了解。既然如此。新羅不打皷此間不上堂又作麼生。
The great thunder of the Dharma resounds; All worlds hear it as one. One phrase illuminates the truth; All beings come to understand. Yet, if this is so— Why does Korea not beat the drum? Why does this place not enter the hall? What then?
金風似箭。撲頭撲面。好個圓通。時人不薦。且道薦後如何。直如急水打毛毬。著眼看時尋不見。
The autumn wind cuts like an arrow, Striking head and face. What a perfect, all-penetrating openness— But people of this time do not recognize it. Now tell me: what happens after recognition? It is like a swift current hitting a drifting ball of fluff— When you look directly at it, it is nowhere to be found.
老僧畏寒懶向火。衲被懞頭背風坐。曝日開懷摸個虱。私謂宰相不如我。雖然恁地風光。也要挨過五九四十五。大眾。且道四十五日後如何。東風齊至蟄草萌陽和運轉大地春。
An old monk, feeling the chill, is too lazy to sit by the fire, Wrapped in his patched robe, he sits with his back to the wind, Basking in the sun, he opens his robe to feel for a louse, Privately thinking to himself: *Even a Prime Minister is not as happy as me.*
Yet even in such peaceful contentment, He still has to endure the forty-five coldest days.
Everyone, tell me—what happens after these forty-five days?
The east wind arrives, the hibernating life stirs. Warmth returns to the world, and the great earth welcomes spring.
性本具足。聖凡無差。一念回光。便同本得。眾中還知一捨邪心。即登正覺者。且道是什麼人。
Your nature is inherently complete and perfect. There is no difference between sages and ordinary people. In a single thought, when you turn the light inward, you instantly return to your original nature. Does anyone here know who it is that, by casting aside their deluded mind, immediately attains true enlightenment? Tell me, what kind of person is that?
舉一明三。目機銖兩。收來太促。放去較賒。若向個中明解得。何須門外覔三車。
Raise one, and three are revealed. A discerning eye weighs the smallest difference. Draw it in—too swift; Let it go—too far. If you gain understanding in this, Why seek the three carts outside the gate?
撒幔天羅網布遍地葛藤。收羅四海英豪。接引諸方作者。冷眼看來。是大不得已作死馬醫。爭似如今揭却羅網。收起葛藤。使有目皆見有耳皆聞。更無藏躲處。諸人還知麼。若不知。且聽第二場。
Scattering heavenly nets and spreading earthly vines everywhere, gathering heroes from the four seas, drawing in awakened ones from all directions. If we look with a cold eye, this is an act of last resort, like treating a dead horse. But how does it compare to now—tearing down the nets, rolling up the vines, so that all with eyes can see and all with ears can hear, with nowhere left to hide? Do you understand? If not, then listen to the second round.
會稽雲門湛然澄禪師語錄卷第三
Volume 3 of the Discourse Records of Chan Master Zhanran Cheng from Yunmen, Kuaiji