---
title: "佛果圜悟禪師碧巖錄 · 評唱雪竇顯和尚頌古語要"
description: "佛果圜悟禅师碧岩录由宋代禅僧圜悟克勤编撰，是禅宗重要典籍之一。该书以雪窦重显的百则颂古为纲，克勤加以评唱点拨，结合公案、颂文与评述，深入阐释禅宗心要。诞生于北宋禅宗鼎盛时期，碧岩录融汇临济宗杨岐派思想，以机锋锐利、直指人心著称。它不仅系统总结禅宗公案传统，更开创评唱体先河，被誉为禅门第一书，对中日韩禅宗发展影响深远，是研究看话禅和宋代禅学不可或缺的经典。"
url: "https://rushiwowen.co/en/r/cmczgm9c701g1k1042vaupzki"
---

## 佛果圜悟禪師碧巖錄卷第一

> Zen Master Foguo Yuanwu's Blue Cliff Record, Volume 1

師住澧州夾山靈泉禪院評唱雪竇顯和尚頌古語要1

> Master Zhaozhou resided at Lingquan Chan Temple on Mount Jia in Lizhou, where he commented on and expounded the ancient verses of the venerable monk Xue Dou Xian.

垂示云。隔山見煙。早知是火。隔牆見角。便知是牛。舉一明三。目機銖兩。是衲僧家尋常茶飯。至於截斷眾流。東湧西沒。逆順縱橫。與奪自在。正當恁麼時。且道。是什麼人行履處。看取雪竇葛藤。

> Seeing smoke beyond the mountain, you know there is fire. Seeing horns above the wall, you know there is an ox. From one thing, three become clear— this is the monk’s daily bread, weighing each moment with clear eyes. But what about cutting off all streams, rising in the east and sinking in the west, moving freely through opposition and accord, taking and giving at will? Right at such a time, tell me— whose footsteps are these? Look into Xuedou’s tangled vines.

【一】舉梁武帝問達磨大師說這不唧𠺕漢如何是聖諦第一義是甚繫驢橛磨云。廓然無聖將謂多少奇特。箭過新羅。可殺明白帝曰。對朕者誰滿面慚惶。強惺惺果然。摸索不着磨云。不識咄。再來不直半文錢帝不契可惜許。却較些子達磨遂渡江至魏這野狐精。不免一場懡㦬。從西過東。從東過西帝後舉問志公貧兒思舊債。傍人有眼志公云。陛下還識此人否和志公趕出國始得。好與三十棒。達磨來也帝云。不識却是武帝承當得達磨公案志公云。此是觀音大士。傳佛心印胡亂指注。臂膊不向外曲帝悔。遂遣使去請果然把不住。向道不唧𠺕志公云。莫道陛下發使去取東家人死。西家人助哀。也好一時趕出國闔國人去。他亦不回志公也好與三十棒。不知脚跟下放大光明。

> \*\*\[Case One\]\*\* Emperor Wu of Liang asked Bodhidharma, "What is the supreme meaning of the holy truth?" Bodhidharma said, "Vast emptiness, nothing holy." The Emperor asked, "Who is it that stands before me?" Bodhidharma replied, "I don't know." The Emperor did not understand. Bodhidharma then crossed the river and went to Wei. Later, the Emperor brought this up to Master Zhi Gong. Zhi Gong asked, "Your Majesty, do you recognize this person?" The Emperor said, "I do not." Zhi Gong said, "This is the Great Compassionate Guanyin, transmitting the Buddha's mind-seal." The Emperor regretted it and sent a messenger to invite him back. Zhi Gong said, "Do not say that Your Majesty sends a messenger to fetch him—even if the whole country went, he would not return."

達磨遙觀此土有大乘根器。遂泛海得得而來。單傳心印。開示迷塗。不立文字。直指人心。見性成佛。若恁麼見得。便有自由分。不隨一切語言轉。脫體現成。便能於後頭。與武帝對譚。并二祖安心處。自然見得。無計較情塵。一刀截斷。洒洒落落。何必更分是分非。辨得辨失。雖然恁麼。能有幾人。武帝甞披袈裟。自講放光般若經。感得天花亂墜地變黃金。辨道奉佛。誥詔天下。起寺度僧。依教修行。人謂之佛心天子。達磨初見武帝。帝問。朕起寺度僧。有何功德。磨云。無功德。早是惡水驀頭澆。若透得這箇無功德話。許爾親見達磨。且道。起寺度僧。為什麼都無功德。此意在什麼處。帝與婁約法師傅大士昭明太子。持論真俗二諦。據教中說。真諦以明非有。俗諦以明非無。真俗不二。即是聖諦第一義。此是教家極妙窮玄處。帝便拈此極則處。問達磨。如何是聖諦第一義。磨云。廓然無聖。天下衲僧跳不出。達磨與他一刀截斷。如今人多少錯會。却去弄精魂。瞠眼睛云。廓然無聖。且喜沒交涉。五祖先師甞說。只這廓然無聖。若人透得。歸家穩坐。一等是打葛藤。不妨與他打破漆桶。達磨就中奇特。所以道。參得一句透。千句萬句一時透。自然坐得斷把得定。古人道。粉骨碎身未足酬。一句了然超百億。達磨劈頭與他一拶。多少漏逗了也。帝不省。却以人我見故。再問對朕者誰。達磨慈悲忒殺。又向道不識。直得武帝眼目定動不知落處。是何言說。到這裏有事無事。拈來即不堪。端和尚有頌云。一箭尋常落一鵰。更加一箭已相饒。直歸少室峯前坐。梁主休言更去招。復云。誰欲招。帝不契。遂潛出國。這老漢只得懡㦬。渡江至魏。時魏孝明帝當位。乃此北人種族姓拓跋氏。後來方名中國。達磨至彼。亦不出見。直過少林。面壁九年。接得二祖。彼方號為壁觀婆羅門。梁武帝後問志公。公云。陛下還識此人否。帝曰。不識。且道與達磨道底。是同是別。似則也似。是則不是。人多錯會道。前來達磨是答他禪。後來武帝是對他志公。乃相識之識。且得沒交涉。當時志公恁麼問。且道作麼生祇對。何不一棒打殺。免見搽胡。武帝却供他欵道不識。志公見機而作。便云。此是觀音大士。傳佛心印。帝悔遂遣使去取。好不唧𠺕。當時等他道此是觀音大士傳佛心印。亦好擯他出國。猶較些子。人傳。志公天鑒十三年化去。達磨普通元年方來。自隔七年。何故却道同時相見。此必是謬傳。據傳中所載。如今不論這事。只要知他大綱。且道達磨是觀音。志公是觀音。阿那箇是端的底觀音。既是觀音。為什麼却有兩箇。何止兩箇。成群作隊。時後魏光統律師。菩提流支三藏。與師論議。師斥相指心。而褊局之量。自不堪任。競起害心。數加毒藥。至第六度。化緣已畢。傳法得人。遂不復救。端居而逝。葬於熊耳山定林寺。後魏宋雲奉使。於葱嶺遇師手携隻履而往。武帝追憶。自撰碑文云。嗟夫。見之不見。逢之不逢。遇之不遇。今之古之。怨之恨之。復讚云。心有也。曠劫而滯凡夫。心無也。剎那而登妙覺。且道。達磨即今在什麼處。蹉過也不知。

> Bodhidharma, observing from afar that this land possessed the capacity for the Great Vehicle, crossed the sea and arrived with purpose. He transmitted the mind-seal alone, opening the path for the lost, not establishing written words, pointing directly to the human mind, seeing one's nature to become a Buddha. If one can see in this way, then one attains freedom, not turning with every word spoken, manifesting complete and perfect. Then, one could naturally understand the later dialogue with Emperor Wu and the place where the Second Patriarch found peace of mind. There would be no entangled thoughts of calculation, all cut off with one stroke, clean and free. Why bother further dividing right and wrong, debating gain and loss? Yet, even so, how many can truly do this? Emperor Wu once donned the monastic robe and personally lectured on the \*Prajnaparamita Sutra of Emitting Light\*. It is said flowers rained from the sky and the earth turned to gold. He debated the Dharma, served the Buddha, issued edicts to the land, built temples, ordained monks, and practiced according to the teachings. People called him the "Son of Heaven with the Buddha's Heart." When Bodhidharma first met Emperor Wu, the Emperor asked, "I have built temples and ordained monks. What merit is there in this?" Bodhidharma said, "No merit whatsoever." This was like foul water dumped over his head from the start. If one can penetrate this statement of "no merit," then you are qualified to meet Bodhidharma face-to-face. Tell me, why is building temples and ordaining monks considered to have no merit? Where does the meaning of this lie? The Emperor, along with Master Louyue, the Layman Fu Dashi, and Crown Prince Zhaoming, debated the Two Truths of the Absolute and the Conventional. According to the teachings, the Absolute Truth clarifies non-existence, the Conventional Truth clarifies non-voidness. The non-duality of Absolute and Conventional is the Supreme Meaning of the Holy Truths. This is the most profound and mysterious point in the doctrinal schools. The Emperor then took up this ultimate point and asked Bodhidharma, "What is the Supreme Meaning of the Holy Truths?" Bodhidharma said, "Vast emptiness, nothing holy." The monks of the world cannot leap out of this. Bodhidharma cut it off for him with one stroke. Nowadays, many people misunderstand. They play with spirits, stare wide-eyed and say, "Vast emptiness, nothing holy." Happily, it misses the point entirely. Our ancestral teacher, the Fifth Patriarch, once said, "Just this 'vast emptiness, nothing holy'—if a person penetrates it, they return home and sit securely." It's all the same, cutting through entanglements. It's fitting to help him break the lacquered barrel. Bodhidharma was extraordinary in this. Thus it is said, "If you penetrate one phrase, a thousand, ten thousand phrases are penetrated all at once." Naturally, you can sit through it and hold it firm. The ancients said, "Even pulverizing bones and crushing the body is insufficient recompense; one phrase clearly understood surpasses a hundred million." Bodhidharma, right from the start, pressed him with this. How much hesitation was exposed! The Emperor did not understand. Clinging to his view of self and others, he asked again, "Who is this facing me?" Bodhidharma, in excessive compassion, also said to him, "I don't know." This left Emperor Wu's eyes fixed, not knowing where to land. What kind of talk is this? When you get here, whether there is something or nothing, if you pick it up, it's already inadequate. Master Duan had a verse: > One arrow ordinarily fells one eagle, > Adding one more arrow is already showing mercy. > He went straight back to sit before Mount Shaoshi, > The Lord of Liang, say no more about trying to summon him. He added, "Who wanted to summon him?" The Emperor did not connect, so \[Bodhidharma\] secretly left the country. This old fellow could only feel embarrassed. He crossed the river to Wei. At that time, Emperor Xiaoming of Wei was on the throne. He was of the northern Tuoba clan. It was only later that they were considered part of the Central Kingdom. Bodhidharma went there but also did not go to see \[the emperor\]. He went straight to Shaolin, faced the wall for nine years, and received the Second Patriarch. There he was called the "Wall-gazing Brahmin." Later, Emperor Wu of Liang asked Master Baozhi (Zhigong), "Does Your Majesty recognize this man?" The Emperor said, "I do not recognize him." Tell me, is this the same or different from what Bodhidharma said? It seems similar, but is it the same? Many people mistakenly think that earlier, Bodhidharma was answering his Chan question, and later, Emperor Wu was answering Master Baozhi with the "recognize" of acquaintance. That misses the point entirely. At that time, when Master Baozhi asked like that, tell me, how should one have responded? Why not just give him a blow with the stick to avoid this mess? But Emperor Wu offered up his confession, "I do not recognize him." Master Baozhi, acting according to the opportunity, then said, "This is the Great Being Guanyin, transmitting the Buddha's mind-seal." The Emperor regretted it and sent an envoy to fetch him. How utterly clumsy! At that time, if he had waited for him to say, "This is the Great Being Guanyin transmitting the Buddha's mind-seal," it would have been better to banish him from the country. That would have been somewhat better. People transmit that Master Baozhi passed away in the 13th year of Tianjian, and Bodhidharma came in the 1st year of Putong, a gap of seven years. Why then do they say they met at the same time? This must be an erroneous transmission. According to what is recorded in the biographies, we won't discuss this matter now. We just need to know the main point. Tell me, was Bodhidharma Guanyin? Was Master Baozhi Guanyin? Which one is the true Guanyin? Since they are Guanyin, why are there two? Why stop at two? They form whole groups and processions. At that time, the Vinaya Master Guangtong of Later Wei and the Tripitaka Master Bodhiruci debated with the Master \[Bodhidharma\]. The Master rejected attachment to forms and pointed directly to the mind. Their narrow capacities could not bear it. Competing, they gave rise to harmful intentions, repeatedly administering poison. By the sixth time, his teaching mission was complete. The Dharma had been transmitted to a suitable person, so he did not seek remedy again. He sat upright and passed away. He was buried at Dinglin Temple on Mount Xiong'er. Later, Song Yun of Wei, on a diplomatic mission, met the Master at the Congling mountains, carrying a single sandal as he went. Emperor Wu, recalling him, personally composed a stele inscription, saying: > Alas! Seen yet not seen, met yet not met, encountered yet not encountered. Now and in antiquity, regret and resentment. He also wrote a eulogy: > If mind exists, for eons one stagnates as an ordinary being. > If mind does not exist, in an instant one ascends to wondrous enlightenment. Tell me, where is Bodhidharma right now? You've missed him and don't even know it.

聖諦廓然箭過新羅。咦何當辨的過也。有什麼難辨對朕者誰再來不直半文錢。又恁麼去也還云不識三个四个中也。咄因茲暗渡江穿人鼻孔不得。却被別人穿。蒼天蒼天。好不大丈夫豈免生荊棘脚跟下已深數丈闔國人追不再來兩重公案。用追作麼。在什麼處。大丈夫志氣何在千古萬古空相憶換手槌胸。望空啟告休相憶道什麼。向鬼窟裏作活計清風匝地有何極果然。大小雪竇向草裏輥師顧視左右云。這裏還有祖師麼爾待番欵那。猶作這去就。自云有塌薩阿勞喚來與老僧洗脚更與三十棒趕出。也未為分外。作這去就。猶較些子。

> The sacred truth is vast and clear, <note>Like an arrow flying past Silla. Strange!</note> How can one discern its essence? <note>You’ve missed it. What’s so hard to discern?</note> Who is the one facing me? <note>Not worth half a penny if you come again. And yet you go like this.</note> Still saying, “I don’t know.” <note>Among the three or four. Ha!</note> Thus, I secretly crossed the river. <note>Unable to pierce another’s nostrils, but having my own pierced. Heaven, oh heaven! What a true warrior!</note> How could I avoid thorns growing? <note>Already sunk deep beneath my feet.</note> The whole country pursues, but I won’t return. <note>A double-layered case. Why pursue? Where are you? Where is the warrior’s spirit?</note> For ages, they’ll only remember in vain. <note>Beating their chests, looking to the sky in prayer.</note> Stop remembering! <note>What are you saying? Making a living in a ghost cave.</note> The cool breeze sweeps the earth—what limit is there? <note>Indeed. Great and small, Xue Dou rolls in the grass.</note> The master looked around and said, “Is there a patriarch here?” <note>Do you want to confess? Still acting this way.</note> He answered himself, “Yes.” <note>Tassa alao.</note> “Call him here to wash my feet.” <note>Another thirty blows and drive him out—not beyond reason. Acting this way is still somewhat better.</note>

且據雪竇頌此公案。一似善舞太阿劍相似。向虛空中盤礴。自然不犯鋒鋩。若是無這般手段。纔拈著便見傷鋒犯手。若是具眼者。看他一拈一掇。一褒一貶。只用四句。揩定一則公案。大凡頌古只是繞路說禪。拈古大綱據欵結案而已。雪竇與他一拶。劈頭便道。聖諦廓然。何當辨的。雪竇於他初句下。著這一句。不妨奇特。且道。畢竟作麼生辨的。直饒鐵眼銅睛。也摸索不著。到這裏。以情識卜度得麼。所以雲門道。如擊石火。似閃電光。這箇些子。不落心機意識情想。等爾開口。堪作什麼。計較生時。鷂子過新羅。雪竇道。爾天下衲僧。何當辨的。對朕者誰。著箇還云不識。此是雪竇忒殺老婆。重重為人處。且道。廓然與不識。是一般兩般。若是了底人分上。不言而諭。若是未了底人。決定打作兩橛。諸方尋常皆道。雪竇重拈一遍。殊不知。四句頌盡公案了。後為慈悲之故。頌出事跡。因茲暗渡江。豈免生荊棘。達磨本來茲土。與人解粘去縛。抽釘拔楔。剗除荊棘。因何却道生荊棘。非止當時。諸人即今脚跟下。已深數丈。闔國人追不再來。千古萬古空相憶。可殺不丈夫。且道。達磨在什麼處。若見達磨。便見雪竇末後為人處。雪竇恐怕人逐情見。所以撥轉關捩子。出自己見解云。休相憶。清風匝地有何極。既休相憶。爾脚跟下事。又作麼生。雪竇道。即今箇裏匝地清風。天上天下有何所極。雪竇拈千古萬古之事。拋向面前。非止雪竇當時有何極。爾諸人分上亦有何極。他又怕人執在這裏。再著方便高聲云。這裏還有祖師麼。自云有。雪竇到這裏。不妨為人。赤心片片。又自云。喚來與老僧洗脚。太殺減人威光。當時也好。與本分手脚。且道。雪竇意在什麼處。到這裏。喚作驢則是。喚作馬則是。喚作祖師則是。如何名邈。往往喚作雪竇使祖師去也。且喜沒交涉。且道。畢竟作麼生。只許老胡知。不許老胡會。2

> Xuedou's verse on this case is like a master wielding a great sword, swirling through empty space without ever touching its sharp edge. If you lack such skill, the moment you grasp it, you'll be cut and wounded. But for those with true insight, watch how he picks it up, sets it down, praises it, and critiques it—using just four lines to pin down an entire case. Generally, "verse on the ancient" is just speaking of Chan in a roundabout way, while "raising the ancient" essentially settles the case according to the facts. Xuedou presses right in, starting with: "The sacred truth is vast and empty—how could one possibly discern it?" With this line following the first, Xuedou creates something truly extraordinary. But tell me, after all, how is it discerned? Even with iron eyes and bronze pupils, you couldn't grope it out. Here, can you fathom it with intellectual reasoning? Thus Yunmen said, "Like striking flint for sparks, like a flash of lightning." This little bit doesn't fall into mental machinations, conscious thought, or emotional conjecture. By the time you open your mouth, what use is it? The moment you start calculating, the sparrowhawk has already crossed over to Silla. Xuedou says, "You monks of the world, how could you possibly discern it?" "Who is facing the emperor?" Adding, "He replied, 'I don't know.'" This is Xuedou being excessively grandmotherly, piling on layers for the sake of others. Tell me, are "vast and empty" and "I don't know" the same or different? For those who have realized, it goes without saying. For those who haven't, they'll surely split it into two pieces. Many commonly say that Xuedou just repeats it again, but they don't realize that the four lines already complete the case. Afterwards, out of compassion, he recounts the story: "Thus he secretly crossed the river—how could he avoid thorns and brambles?" Bodhidharma originally came to this land to help people untie bonds, remove fetters, pull out nails, extract wedges, and clear away thorns and brambles. Why then say, "avoid thorns and brambles"? Not only back then—even now, beneath your very feet, they're already many fathoms deep. "The whole country pursued, but he never returned; for a thousand ages, ten thousand years, they only remember him in vain." How utterly unmanly! Tell me, where is Bodhidharma? If you see Bodhidharma, then you see Xuedou's final point of helping others. Xuedou, fearing people would chase after emotional views, turns the pivot and expresses his own insight, saying: "Cease remembering! The cool breeze pervades the earth—what limit is there?" Since you cease remembering, what about the matter beneath your feet? Xuedou says, "Right here and now, the cool breeze pervades the earth—in heaven above and earth below, what limit is there?" Xuedou takes the affairs of a thousand ages, ten thousand years, and tosses them before you. Not only did Xuedou back then—what limit is there? In your own share, too, what limit is there? But he also fears people will cling here, so he adds another skillful means, calling out loudly: "Is there a patriarch here or not?" He answers himself: "Yes." Here, Xuedou is truly helping others, with a heart utterly sincere. Then he adds: "Call him over to wash this old monk's feet." That really diminishes people's majestic light! Right then would have been a good time to match him in skill. Tell me, what is Xuedou's intention here? At this point, call it a donkey—fine; call it a horse—fine; call it a patriarch—fine. How then to name or describe it? Often people say Xuedou is making the patriarch go. Fortunately, that misses the point entirely. So tell me, after all, how is it? Only the old barbarian knew it—not even the old barbarian understood it.

垂示云。乾坤窄。日月星辰一時黑。直饒棒如雨點。喝似雷奔。也未當得向上宗乘中事。設使三世諸佛。只可自知。歷代祖師全提不起。一大藏教詮注不及。明眼衲僧自救不了。到這裏。作麼生請益。道箇佛字。拖泥帶水。道箇禪字。滿面慚惶。久參上士不待言之。後學初機直須究取。

> The heavens and earth narrow; sun, moon, and stars turn dark in an instant. Even if the staff falls like rain and the shout thunders like a storm, it still cannot match the matter of the supreme vehicle. Suppose all the buddhas of the three times could only know it themselves; the ancestral masters throughout the ages could not fully lift it; the entire canon of teachings could not explain it; even a clear-eyed monk could not save himself. At this point, how can one seek instruction? To utter the word "buddha" is to drag through mud and water. To utter the word "chan" is to cover one's face in shame. Those long-practiced adepts need not be told; beginners and newcomers must directly investigate and grasp it.

【二】舉趙州示眾云這老漢作什麼。莫打這葛藤至道無難非難非易唯嫌揀擇眼前是什麼。三祖猶在纔有語言。是揀擇是明白兩頭三面。少賣弄。魚行水濁。鳥飛落毛老僧不在明白裏賊身已露。這老漢向什麼處去是汝還護惜也無敗也。也有一箇半箇時有僧問。既不在明白裏。護惜箇什麼也好與一拶。舌拄上齶州云。我亦不知拶殺這老漢。倒退三千僧云。和尚既不知。為什麼却道不在明白裏看走向什麼處去。逐教上樹去州云。問事即得。禮拜了退賴有這一着。這老賊。

> 【2】Zhaozhou addressed the assembly, saying, "The supreme path is not difficult" — \*What is this old fellow doing? Don't get tangled in these vines.\* — "It only dislikes choosing and discriminating" — \*What's right before your eyes? The Third Patriarch is still here.\* — "As soon as there are words, that is choosing, that is understanding" — \*Two heads, three faces. Stop showing off. Fish move, water muddies; birds fly, feathers fall.\* — "This old monk is not within understanding" — \*The thief's identity is already exposed. Where is this old fellow heading?\* — "Do you still protect and cherish it or not?" — \*Exposed! There might be one or two.\* At that time, a monk asked, "Since you are not within understanding, what is there to protect and cherish?" — \*A good thrust! His tongue is stuck to his palate.\* Zhaozhou said, "I also do not know." — \*That thrust killed the old fellow. He retreated three thousand miles.\* The monk said, "Since you do not know, why did you say you are not within understanding?" — \*Watch where he goes. Make him climb a tree.\* Zhaozhou said, "Asking about matters is enough. Pay your respects and withdraw." — \*Thank heavens for that move. This old thief.\*

趙州和尚。尋常舉此話頭。只是唯嫌揀擇。此是三祖信心銘云。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。纔有是非。是揀擇。是明白。纔恁麼會。蹉過了也。鉸釘膠粘。堪作何用。州云。是揀擇。是明白。如今參禪問道。不在揀擇中。便坐在明白裏。老僧不在明白裏。汝等還護惜也無。汝諸人既不在明白裏。且道。趙州在什麼處。為什麼却教人護惜。五祖先師當說道。垂手來似過爾。爾作麼生會。且道。作麼生是垂手處。識取鉤頭意。莫認定盤星。這僧出來。也不妨奇特。捉趙州空處。便去拶他。既不在明白裏。護惜箇什麼。趙州更不行棒行喝。只道。我亦不知。若不是這老漢。被他拶著。往往忘前失後。賴是這老漢。有轉身自在處。所以如此答他。如今禪和子。問著也道。我亦不知不會。爭奈同途不同轍。這僧有奇特處。方始會問。和尚既不知。為什麼却道不在明白裏。更好一拶。若是別人。往往分疏不下。趙州是作家。只向他道。問事即得。禮拜了退。這僧依舊無奈這老漢何。只得飲氣吞聲。此是大手宗師。不與爾論玄論妙。論機論境。一向以本分事接人。所以道。相罵饒爾接嘴。相唾饒爾潑水。殊不知。這老漢。平生不以棒喝接人。只以平常言語。只是天下人不奈何。蓋為他平生無許多計較。所以橫拈倒用。逆行順行。得大自在。如今人不理會得。只管道。趙州不答話。不為人說。殊不知。當面蹉過。

> Master Zhaozhou often raised this topic, saying, "The only thing to dislike is picking and choosing." This is from the Third Patriarch's "Faith in Mind Inscription": "The Great Way is not difficult; it only dislikes picking and choosing. Just have no aversion or craving, and it will be perfectly clear. The moment there is right and wrong, that is picking and choosing, that is clarity. If you understand it this way, you've missed it entirely. It's like trying to glue iron nails together—what use is that?" Zhaozhou said, "It is picking and choosing; it is clarity." Nowadays, those who practice Zen and seek the Way either get stuck in picking and choosing or sit in the clarity. The old monk is not in clarity. Do you still cherish and protect it? Since you are not in clarity, tell me, where is Zhaozhou? Why then does he tell people to cherish and protect it? The Fifth Patriarch once said, "Reaching out a hand seems to have passed you by. How do you understand this?" Tell me, what is the place of reaching out a hand? Recognize the meaning in the hook's tip; don't fixate on the scale's pointer. This monk came forward—truly remarkable—seizing Zhaozhou's empty point, he pressed him: "Since you are not in clarity, what is there to cherish and protect?" Zhaozhou didn't resort to shouting or striking with the staff. He simply said, "I don't know either." If it weren't for this old master, being pressed like this, one would often forget what came before and lose what follows. Fortunately, this old master had a place of free turning, and so he answered like this. Nowadays, when Zen practitioners are asked, they also say, "I don't know, I don't understand." But how can it be the same path if the tracks are different? This monk had something extraordinary; that's why he knew how to ask. "Since you don't know, why do you say you are not in clarity?" An even better press. If it were someone else, they would often be unable to explain themselves. Zhaozhou was a true adept; he simply said to him, "Asking is fine," and after bowing, withdrew. This monk still couldn't do anything to the old master and had no choice but to swallow his frustration in silence. This is the great master—not discussing mystery or wonder, not discussing opportunity or state—always engaging people with the fundamental matter. That's why it's said: "In quarreling, I let you have the last word; in spitting, I let you splash the water." Yet people don't realize that this old master never used shouts or strikes to engage people; he only used ordinary speech. It's just that no one in the world could handle him, because in his whole life he had no schemes or calculations. Thus, he could take up things sideways or upside down, go against the current or with it, and attain great freedom. People nowadays don't understand this; they just say, "Zhaozhou didn't answer questions; he didn't explain things for others." They don't realize they've missed it right in front of their faces.

至道無難三重公案。滿口含霜。道什麼言端語端魚行水濁。七花八裂。搽胡也一有多種分開好。只一般。有什麼了期二無兩般何堪。四五六七。打葛藤作什麼天際日上月下覿面相呈。頭上漫漫。脚下漫漫。切忌昂頭低頭檻前山深水寒一死更不再活。還覺寒毛卓竪麼髑髏識盡喜何立棺木裏瞠眼。盧行者是它同參枯木龍吟銷未乾咄。枯木再生花。達磨遊東土難難邪法難扶。倒一說。這裏是什麼所在。說難說易揀擇明白君自看瞎。將謂由別人。賴值自看。不干山僧事。

> The Supreme Way is not difficult<note>Three layers of public case. A mouth full of frost. What is being said?</note> Words are direct, speech is direct<note>Fish stirs the water muddy. Seven flowers, eight splits. A smeared beard.</note> One contains many kinds<note>Better to separate them. Just the same. What end is there?</note> Two is without two kinds<note>How can it bear it? Four, five, six, seven. Why twist vines?</note> At the sky's edge, the sun rises, the moon sets<note>Face to face it is presented. Above, vast and boundless; below, vast and boundless. Be careful not to raise or lower your head.</note> Before the threshold, mountains are deep, waters are cold<note>Once dead, never to live again. Do you still feel the hairs on your body standing on end?</note> When the skull's consciousness is exhausted, what joy remains?<note>Eyes wide open in the coffin. The Sixth Patriarch is its companion in practice.</note> The withered tree, the dragon's roar, not yet dried<note>Hah! The withered tree blooms again. Bodhidharma traveled to the eastern land.</note> Difficult, difficult<note>Deviant teachings are hard to support. Turn it around and say it. What kind of place is this? Speaking of difficulty, speaking of ease.</note> Choose and understand for yourself<note>Blind! Thinking it depends on others. Luckily, you see for yourself. It has nothing to do with this mountain monk.</note>

雪竇知他落處。所以如此頌。至道無難。便隨後道。言端語端。舉一隅不以三隅反。雪竇道。一有多種。二無兩般。似三隅反一。爾且道。什麼處是言端語端處。為什麼一却有多種。二却無兩般。若不具眼。向什麼處摸索。若透得這兩句。所以古人道。打成一片。依舊見。山是山。水是水。長是長。短是短。天是天。地是地。有時喚天作地。有時喚地作天。有時喚山不是山。喚水不是水。畢竟怎生得平穩去。風來樹動。浪起船高。春生夏長。秋收冬藏。一種平懷。泯然自盡。則此四句頌頓絕了也。雪竇有餘才。所以分開結裹算來也。只是頭上安頭道。至道無難。言端語端。一有多種。二無兩般。雖無許多事。天際日上時月便下。檻前山深時水便寒。到這裏。言也端。語也端。頭頭是道。物物全真。豈不是心境俱忘。打成一片處。雪竇頭上太孤峻生。末後也漏逗不少。若參得透見得徹。自然如醍醐上味相似。若是情解未忘。便見七花八裂。決定不能會如此說話。髑髏識盡喜何立。枯木龍吟銷未乾。只這便是交加處。這僧恁麼問。趙州恁麼答。州云。至道無難。唯嫌揀擇。纔有語言。是揀擇是明白。老僧不在明白裏。是汝還護惜也無。時有僧便問。既不在明白裏。又護惜箇什麼。州云。我亦不知。僧云。和尚既不知。為什麼却道不在明白裏。州云。問事即得。禮拜了退。此是古人問道底公案。雪竇拽來一串穿却。用頌至道無難。唯嫌揀擇。如今人不會古人意。只管咬言嚼句。有甚了期。若是通方作者。始能辨得這般說話。不見僧問香嚴。如何是道。嚴云。枯木裏龍吟。僧云。如何是道中人。嚴云。髑髏裏眼睛。僧後問石霜。如何是枯木裏龍吟。霜云。猶帶喜在。如何是髑髏裏眼睛。霜云。猶帶識在。僧又問曹山。如何是枯木裏龍吟。山云。血脈不斷。如何是髑髏裏眼睛。山云乾不盡。什麼人得聞。山云。盡大地未有一箇不聞。僧云未審龍吟是何章句。山云。不知是何章句。聞者皆喪。復有頌云。枯木龍吟真見道。髑髏無識眼初明。喜識盡時消息盡。當人那辨濁中清。雪竇可謂大有手脚。一時與爾交加頌出。然雖如是。都無兩般。雪竇末後有為人處。更道難難。只這難難。也須透過始得。何故。百丈道一切語言。山河大地。一一轉歸自己。雪竇凡是一拈一掇。到末後須歸自己。且道。什麼處是雪竇為人處。揀擇明白君自看。既是打葛藤頌了。因何却道。君自看。好彩教爾自看。且道。意落在什麼處。莫道諸人理會不得。設使山僧到這裏。也只是理會不得。3

> Xuedou knew where he was coming from, and that's why he composed this verse. "The supreme way is not difficult"—and then he immediately adds, "Words are direct, speech is direct." If you lift one corner and he doesn't reflect back the other three, Xuedou says, "One has many kinds, two has no two kinds." It's like reflecting one corner with three. Now tell me, where exactly is this "words are direct, speech is direct" place? Why does "one" have many kinds, but "two" has no two kinds? If you don't have the eye to see, where will you grope for it? If you can penetrate these two lines, then you'll understand why the ancients said, "Beaten into one piece," yet still see mountains as mountains, rivers as rivers, long as long, short as short, heaven as heaven, earth as earth. Sometimes they call heaven earth, sometimes they call earth heaven. Sometimes they call a mountain not a mountain, call a river not a river. After all, how do you find stability? When the wind comes, the trees move; when waves rise, the boat lifts. Spring gives birth, summer grows; autumn harvests, winter stores. One kind of level mind, silently extinguishes itself. Then these four lines of verse are instantly cut off. Xuedou had talent to spare, so he divided and wrapped it up—but when you think about it, it's just putting a head on top of a head, saying: "The supreme way is not difficult, words are direct, speech is direct. One has many kinds, two has no two kinds." Though there aren't many affairs: when the sun rises at the horizon, the moon sets; when the mountains are deep before the railing, the water turns cold. Arriving here, words are direct, speech is direct. Every head is the Way, every thing is utterly real. Isn't this where mind and realm are both forgotten, beaten into one piece? Xuedou's beginning is too solitary and steep, but in the end, he also lets slip quite a bit. If you can penetrate it and see through it completely, naturally it will be like the taste of supreme ghee. If emotional understanding is not yet forgotten, you'll see it splintered into seven flowers and eight cracks—you definitely won't be able to comprehend such talk. "When the skull's consciousness is exhausted, what joy stands? The withered tree's dragon roar not yet dried." Right here is the interwoven place. This monk asked like this, Zhaozhou answered like this. Zhaozhou said: "The supreme way is not difficult; only hate picking and choosing. As soon as there is language, it is picking and choosing, it is clarity. This old monk is not within clarity. Do you still cherish and protect or not?" At that time, a monk then asked: "Since you are not within clarity, what is it you still cherish and protect?" Zhaozhou said: "I don't know either." The monk said: "Since the venerable doesn't know, why do you say you're not within clarity?" Zhaozhou said: "Asking is fine. Bow and withdraw." This is an ancient public case about asking the Way. Xuedou pulls it together and strings it through, using it to verse "The supreme way is not difficult; only hate picking and choosing." People today don't understand the ancients' meaning, just keep chewing on words and phrases—when will it ever end? If you are a thoroughgoing adept, only then can you discern this kind of talk. Haven't you seen? A monk asked Xiangyan: "What is the Way?" Xiangyan said: "A dragon's roar within a withered tree." The monk asked: "What is a person of the Way?" Xiangyan said: "Eyes within a skull." The monk later asked Shishuang: "What is 'a dragon's roar within a withered tree'?" Shishuang said: "Still carrying joy." "What is 'eyes within a skull'?" Shishuang said: "Still carrying consciousness." The monk also asked Caoshan: "What is 'a dragon's roar within a withered tree'?" Caoshan said: "The bloodline never severed." "What is 'eyes within a skull'?" Caoshan said: "Not yet dried up. Who can hear it?" Caoshan said: "Throughout the great earth, not a single one does not hear." The monk said: "I'm not sure, what verse or phrase is this 'dragon's roar'?" Caoshan said: "Don't know what verse or phrase; those who hear it all perish." There is also a verse: "Withered tree dragon roar truly sees the Way; skull without consciousness, eyes first bright. When joy and consciousness are exhausted, news is exhausted; how can the person distinguish turbid from clear?" Xuedou can be said to have great skill—all at once he intertwines and verses it for you. Yet even so, there are no two kinds. Xuedou, at the end, has a place for helping people, further saying: "Difficult, difficult." Just this "difficult, difficult" must also be penetrated to attain. Why? Baizhang said: "All language, mountains, rivers, the great earth—each and every one turns back to oneself." Whenever Xuedou picks up and sets down anything, by the end it must return to oneself. Now tell me, where is Xuedou's place for helping people? "Picking, choosing, clarity—you yourself look." Since he's already beating the vines and versing, why then say, "you yourself look"? Fortunately, he teaches you to look yourself. Now tell me, where does the meaning land? Don't say everyone can't comprehend it—even if this mountain monk got here, he'd only be unable to comprehend it.

垂示云。一機一境。一言一句。且圖有箇入處。好肉上剜瘡。成窠成窟。大用現前不存軌則。且圖知有向上事。蓋天蓋地又摸索不著。恁麼也得。不恁麼也得。太廉纖生。恁麼也不得。不恁麼也不得。太孤危生。不涉二塗。如何即是。請試舉看。

> When a single opportunity arises, a single situation unfolds, a single word is spoken, a single phrase is uttered—we grasp at it, hoping to find an entry point. It’s like carving a wound into healthy flesh, creating hollows and caves. When great function manifests, no rules remain. We only seek to know what lies beyond—what covers heaven and earth, yet remains elusive to the touch. Is it right to act this way? Yes, it can be. Is it right not to act this way? Yes, it can be. But this is too subtle, too refined. Is it wrong to act this way? Yes, it can be. Is it wrong not to act this way? Yes, it can be. But this is too isolated, too precarious. If we do not tread either of these two paths, then what should we do? Let us consider this together.

【三】舉馬大師不安這漢漏逗不少。帶累別人去也院主問。和尚近日。尊候如何四百四病一時發。三日後不送亡僧。是好手。仁義道中大師云。日面佛月面佛可殺新鮮。養子之緣。

> Three. Raising the case of Master Ma being unwell. The monastery director asked, "Venerable, how has your health been lately?" The master said, "Sun-face Buddha, Moon-face Buddha."

馬大師不安。院主問。和尚近日尊候如何。大師云日面佛月面佛。祖師若不以本分事相見。如何得此道光輝。此箇公案。若知落處便獨步丹霄。若不知落處。往往枯木巖前差路去在。若是本分人到這裏。須是有驅耕夫之牛。奪飢人之食底手脚。方見馬大師為人處。如今多有人道。馬大師接院主。且喜沒交涉。如今眾中多錯會瞠眼云。在這裏。左眼是日面。右眼是月面。有什麼交涉。驢年未夢見在。只管蹉過古人事。只如馬大師如此道。意在什麼處。有底云。點平胃散一盞來。有什麼巴鼻。到這裏。作麼生得平穩去。所以道。向上一路千聖不傳。學者勞形如猿捉影。只這日面佛月面佛。極是難見。雪竇到此。亦是難頌。却為他見得透。用盡平生工夫。指注他。諸人要見雪竇麼。看取下文。

> Master Ma was unwell. The monastery's head monk asked, "Venerable, how has your health been lately?" Master Ma replied, "Sun-face Buddha, Moon-face Buddha." If the Patriarch had not revealed his fundamental matter, how could this light have shone forth? In this public case, if you know where it lands, you walk alone in the crimson sky. If you don't know where it lands, you'll often take the wrong path before the withered tree cliff. If you are a person of true nature, when you reach this point, you must have the skill to drive away the farmer's ox and snatch food from the hungry man's mouth—only then do you see Master Ma's way of guiding people. Nowadays, many say, "Master Ma was responding to the head monk," but that misses the point entirely. Many in the assembly today misunderstand, staring wide-eyed and saying, "It's here! The left eye is the Sun-face, the right eye is the Moon-face." What does that have to do with it? They haven't even dreamed of it in a donkey's year. They just pass by the ancients' affairs. So, when Master Ma spoke like this, what was his intention? Some say, "Bring a cup of stomach-soothing powder." What connection does that have? At this point, how can one find stability? Therefore, it is said: The path upward is not transmitted by a thousand sages. Students toil in vain, like monkeys grasping at shadows. Just this "Sun-face Buddha, Moon-face Buddha" is extremely difficult to see. Even Xue Dou found it hard to compose a verse on this. Yet, because he saw through it clearly, he exerted all his lifelong effort to point it out. Do you all wish to see Xue Dou's verse? Look to the following lines.

日面佛月面佛開口見膽。如兩面鏡相照於中無影像五帝三皇是何物太高生。莫謾他好。可貴可賤二十年來曾苦辛自是爾落草。不干山僧事。啞子喫苦瓜為君幾下蒼龍窟何消恁麼。莫錯用心好。也莫道無奇特屈愁殺人。愁人莫向愁人說堪述向阿誰說。說與愁人愁殺人明眼衲僧莫輕忽更須子細。咄。倒退三千。

> The Sun-Faced Buddha, the Moon-Faced Buddha, <note>Opening the mouth reveals the heart—like two mirrors reflecting each other, yet no image appears between them.</note> What are the Five Emperors and Three Sovereigns? <note>Too lofty, indeed. Do not deceive him. They can be honored or despised.</note> For twenty years I have endured hardship and toil, <note>This is your own entanglement—it has nothing to do with this mountain monk. Like a mute tasting bitter melon.</note> For your sake, I have ventured into the blue dragon’s cave, <note>Why go to such lengths? Do not misuse your mind. Yet do not say there is nothing extraordinary here.</note> Bent low, <note>Enough to distress anyone. Do not speak of sorrow to one already sorrowful.</note> Worthy of recounting, <note>To whom shall it be told? Speaking of sorrow only deepens the sorrow.</note> O clear-eyed monks, do not take this lightly. <note>Look even more carefully. Ha! Step back three thousand miles.</note>

神宗在位時。自謂此頌諷國。所以不肯入藏。雪竇先拈云。日面佛月面佛。一拈了。却云。五帝三皇是何物。且道。他意作麼生。適來已說了也。直下注他。所以道。垂鉤四海。只釣獰龍。只此一句已了。後面雪竇自頌他平生所以用心參尋。二十年來曾苦辛。為君幾下蒼龍窟。似箇什麼。一似人入蒼龍窟裏取珠相似。後來打破漆桶。將謂多少奇特。元來只消得箇五帝三皇是何物。且道雪竇語。落在什麼處。須是自家退步看。方始見得他落處。豈不見。興陽剖侍者。答遠錄公問。娑竭出海乾坤震。覿面相呈事若何。剖云。金翅鳥王當宇宙。箇中誰是出頭人。遠云。忽遇出頭。又作麼生。剖云。似鶻捉鳩。君不信。髑髏前驗始知真。遠云。恁麼則屈節當胸退身三步。剖云。須彌座下烏龜子。莫待重遭點額回。所以三皇五帝亦是何物。人多不見雪竇意。只管道諷國。若恁麼會。只是情見。此乃禪月題公子行云。錦衣鮮華手擎鶻。閑行氣貌多輕忽。稼穡艱難總不知。五帝三皇是何物。雪竇道。屈堪述。明眼衲僧莫輕忽。多少人向蒼龍窟裏。作活計。直饒是頂門具眼。肘後有符。明眼衲僧。照破四天下。到這裏。也莫輕忽。須是子細始得。4

> During the reign of Emperor Shenzong, he personally considered this verse to be satirizing the state, which is why he refused to include it in the canon. Xuedou first cited it, saying: "The Sun-Faced Buddha, the Moon-Faced Buddha." After citing it, he added: "What are the Five Emperors and Three Sovereigns?" Now, what do you think he meant by this? I’ve already explained it earlier. Directly pointing to it, it is said: "Dangling the hook across the four seas, only to catch fierce dragons." This single line alone is sufficient. Later, Xuedou composed a verse about his lifelong efforts in seeking realization. "For twenty years I endured bitter toil, for your sake I descended into the azure dragon’s lair." What is this like? It is like someone entering the azure dragon’s lair to retrieve a pearl. Later, when he broke through the lacquer bucket, he thought it would be something extraordinary, but in the end, it simply came down to: "What are the Five Emperors and Three Sovereigns?" Now, where does Xuedou’s statement land? You must step back and look for yourself to truly see where it lands. Haven’t you heard of the exchange between Xingyang Poushi and Yuan Lugong? Yuan asked: "When the dragon emerges from the sea, heaven and earth tremble. How should one face it directly?" Poushi replied: "The golden-winged bird rules the cosmos—who among them dares to step forward?" Yuan said: "What if someone does step forward?" Poushi said: "Like a hawk seizing a dove—if you don’t believe it, examine the skull before you to know the truth." Yuan said: "If so, then bowing with hands on chest and retreating three steps." Poushi said: "A turtle beneath Mount Sumeru—don’t wait to be struck on the forehead again." Therefore, the Five Emperors and Three Sovereigns—what are they? Many fail to grasp Xuedou’s meaning, thinking it merely satirizes the state. If understood that way, it’s just a sentimental view. This is like Chanyue’s poem "The Young Noble’s Journey": "In bright silks, holding a falcon, strolling with a careless air. Knowing nothing of farming’s hardships—what are the Five Emperors and Three Sovereigns?" Xuedou said: "Hard to express—clear-eyed monks, do not take it lightly." Many toil away in the azure dragon’s lair. Even with eyes on the crown of the head and talismans behind the elbow, even clear-eyed monks who illuminate the four quarters—when it comes to this, still do not take it lightly. You must be careful and thorough.

垂示云。青天白日。不可更指東劃西。時節因緣。亦須應病與藥。且道。放行好。把定好。試舉看。

> The sky is clear, the sun is bright—no need to point east or west. Yet when the time and conditions are right, we must still offer the right medicine for the illness. So tell me: is it better to let go, or to hold firm? Let’s look at an example.

【四】舉德山到溈山擔板漢。野狐精挾複子於法堂上不妨令人疑着。納敗缺從東過西。從西過東可殺有禪作什麼顧視云無無。便出好與三十棒。可殺氣衝天。真師子兒。善師子吼雪竇著語云。勘破了也錯。果然。點德山至門首却云。也不得草草放去收來。頭上太高生。末後太低生。知過必改。能有幾人便具威儀。再入相見依前作這去就。已是第二重敗缺。嶮溈山坐次冷眼看這老漢。捋虎鬚。也須是這般人始得德山提起坐具云。和尚改頭換面。無風起浪溈山擬取拂子須是那漢始得。運籌帷幄之中。不妨坐斷天下人舌頭德山便喝。拂袖而出野狐精見解。這一喝。也有權。也有實。也有照。也有用。一等是拏雲攫霧者。就中奇特雪竇著語云。勘破了也錯。果然。點德山背却法堂。著草鞋便行風光可愛。公案未圓。贏得項上笠。失却脚下鞋。已是喪身失命了也溈山至晚問首座。適來新到在什麼處東邊落節。西邊拔本。眼觀東南。意在西北首座云。當時背却法堂。著草鞋出去也靈龜曳尾。好與三十棒。這般漢腦後合喫多少溈山云。此子已後。向孤峯頂上。盤結草庵。呵佛罵祖去在賊過後張弓。天下衲僧跳不出雪竇著語云。雪上加霜錯。果然。點。

> \*\*(4) Presenting: Deshan Arrives at Weishan\*\* <note>A man carrying a plank. A wild fox spirit.</note> He entered the Dharma Hall with his bundle, <note>Can’t help but make people suspicious. Exposing his flaws.</note> walking from east to west, then west to east. <note>What’s all this Zen business about?</note> He looked around and said, “Nothing, nothing,” then left. <note>He deserves thirty blows. Truly fierce as a lion’s roar. A true lion cub.</note> Xuedou comments: “Seen through.” <note>Wrong. Indeed. Marked.</note> Deshan reached the gate but then thought, “This won’t do—can’t be careless.” <note>Letting go, reining in. Head held too high at first, too low at the end. How many can recognize their faults and change?</note> So he composed himself and went back in to meet again. <note>Still acting the same way. Already a second failure. Dangerous.</note> Weishan was sitting in his place. <note>Watching this old fellow coldly. Tugging the tiger’s whiskers—only someone like him could do it.</note> Deshan lifted his sitting mat and said, “Venerable!” <note>Changing face, stirring waves without wind.</note> Weishan made as if to take his whisk. <note>Only that kind of man could do it. Planning from within the tent, yet able to silence all tongues.</note> Deshan gave a shout, flicked his sleeve, and left. <note>Wild fox insight. That shout had authority, substance, illumination, and function. Even among cloud-graspers, this was extraordinary.</note> Xuedou comments: “Seen through.” <note>Wrong. Indeed. Marked.</note> Deshan turned his back on the Dharma Hall, put on his straw sandals, and walked off. <note>A delightful sight. The case isn’t closed. Won the hat on his head, lost the sandals on his feet—already lost body and life.</note> In the evening, Weishan asked the head monk, “Where did that newcomer go?” <note>Losing on the east side, uprooting on the west. Eyes on the southeast, mind in the northwest.</note> The head monk said, “He turned his back on the Dharma Hall, put on straw sandals, and left.” <note>Like a spirit turtle dragging its tail. He deserves thirty blows. How many should such a fellow get on the back of his head?</note> Weishan said, “That fellow—later on, he’ll go to a solitary peak, build a grass hut, and curse the Buddhas and patriarchs.” <note>Drawing the bow after the thief has gone. No monk in the world can escape this.</note> Xuedou comments: “Frost on top of snow.” <note>Wrong. Indeed. Marked.</note>

夾山下三箇點字。諸人還會麼。有時將一莖草。作丈六金身用。有時將丈六金身。作一莖草用。德山本是講僧。在西蜀講金剛經。因教中道。金剛喻定。後得智中。千劫學佛威儀。萬劫學佛細行。然後成佛。他南方魔子。便說即心是佛。遂發憤。擔疏鈔行脚。直往南方。破這魔子輩。看他恁麼發憤。也是箇猛利底漢。初到澧州。路上見一婆子賣油糍。遂放下疏鈔。且買點心喫。婆云。所載者是什麼。德山云。金剛經疏鈔。婆云。我有一問。爾若答得。布施油糍作點心。若答不得。別處買去。德山云。但問。婆云。金剛經云。過去心不可得。現在心不可得。未來心不可得。上座欲點那箇心。山無語。婆遂指令去參龍潭。纔跨門便問。久嚮龍潭。及乎到來。潭又不見。龍又不現。龍潭和尚。於屏風後。引身云。子親到龍潭。師乃設禮而退。至夜間入室。侍立更深潭云。何不下去。山遂珍重。揭簾而出。見外面黑却回云。門外黑。潭遂點紙燭度與山。山方接潭便吹滅。山豁然大悟。便禮拜。潭云。子見箇什麼便禮拜。山云。某甲自今後。更不疑著天下老和尚舌頭。至來日。潭上堂云。可中有箇漢。牙如劍樹。口似血盆。一棒打不回頭。他時異日。向孤峯頂上。立吾道去在。山遂取疏鈔。於法堂前。將火炬舉起云。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投於巨壑。遂燒之。後聞溈山盛化。直造溈山。便作家相見。包亦不解。直上法堂。從東過西。從西過東。顧視云無無。便出。且道。意作麼生。莫是顛麼。人多錯會。用作建立。直是無交涉。看他恁麼。不妨奇特。所以道。出群須是英靈漢。敵勝還他師子兒。選佛若無如是眼。假饒千載又奚為。到這裏須是通方作者。方始見得。何故。佛法無許多事。那裏著得情見來。是他心機那裏有如許多阿勞。所以玄沙道。直似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。到這裏亦無得失是非。亦無奇特玄妙。既無奇特玄妙。作麼生會他從東過西。從西過東。且道。意作麼生。溈山老漢。也不管他。若不是溈山。也被他折挫一上。看他溈山老作家相見。只管坐觀成敗。若不深辯來風。爭能如此。雪竇著語云。勘破了也。一似鐵橛相似。眾中謂之著語。雖然在兩邊却不住在兩邊。作麼生會他道勘破了也。什麼處是勘破處。且道勘破德山。勘破溈山。德山遂出到門首。却要拔本。自云。也不得草草。要與溈山掀出五臟心肝法戰一場。再具威儀却回相見。溈山坐次。德山提起坐具云。和尚溈山擬取拂子。德山便喝。拂袖而出。可殺奇特。眾中多道。溈山怕他有甚交涉。溈山亦不忙。所以道。智過於禽獲得禽。智過於獸獲得獸。智過於人獲得人。參得這般禪。盡大地森羅萬象。天堂地獄。草芥人畜。一時作一喝來。他亦不管掀倒禪床。喝散大眾。他亦不顧。如天之高。似地之厚。溈山若無坐斷天下人舌頭。底手脚。時驗他也大難。若不是他一千五百人善知識。到這裏也分疎不下。溈山是運籌帷幄。決勝千里。德山背却法堂。著草鞋便出去。且道他意作麼生。爾道德山是勝是負。溈山恁麼是勝是負。雪竇著語云。勘破了也。是他下工夫。見透古人聱訛極則處。方能恁麼。不妨奇特。訥堂云。雪竇著兩箇勘破。作三段判。方顯此公案。似傍人斷二人相似。後來這老漢。緩緩地至晚方問首座。適來新到在什麼處。首座云。當時背却法堂。著草鞋出去也。溈山云。此子已後向孤峯頂上。盤結草庵呵佛罵祖去在。且道他意旨如何。溈山老漢不是好心。德山後來呵佛罵祖。打風打雨。依舊不出他窠窟。被這老漢見透平生伎倆。到這裏喚作溈山與他受記得麼。喚作澤廣藏山。理能伏豹得麼。若恁麼且喜沒交涉。雪竇知此公案落處。敢與他斷更道。雪上加霜又重拈起來教人見。若見得去。許爾與溈山德山雪竇同參。若也不見。切忌妄生情解。

> Below the mountain, three dots. Do you all understand? Sometimes, a single blade of grass is used as a sixteen-foot golden body. Sometimes, the sixteen-foot golden body is used as a single blade of grass. Deshan was originally a lecturer-monk in Western Shu, expounding the \*Diamond Sutra\*. According to the teachings, it says: "The diamond-like concentration, in the wisdom attained afterward, one studies the dignified conduct of a Buddha for a thousand kalpas, studies the subtle practices of a Buddha for ten thousand kalpas, and only then becomes a Buddha." Those southern demon-children, however, said, "The mind itself is Buddha." Filled with indignation, he shouldered his commentaries and notes and set out on foot, heading straight south to crush these demon-children. Look at how fiercely determined he was—he was a man of sharp intensity. When he first arrived in Lizhou, on the road he saw an old woman selling fried rice cakes. He set down his commentaries and notes, intending to buy a snack. The old woman asked, "What are you carrying?" Deshan said, "Commentaries and notes on the \*Diamond Sutra\*." The old woman said, "I have a question. If you can answer it, I'll give you these rice cakes as a snack. If you can't, go buy them elsewhere." Deshan said, "Just ask." The old woman said, "The \*Diamond Sutra\* says, 'Past mind is ungraspable, present mind is ungraspable, future mind is ungraspable.' Which mind, Venerable, are you planning to 'snack' on?" Deshan was speechless. The old woman then directed him to go see Longtan. As soon as he crossed the threshold, he asked, "I have long heard of Longtan (Dragon Pool), but now that I've arrived, I see no pool, and no dragon appears." The monk Longtan, from behind a screen, leaned out and said, "You have personally arrived at Longtan." The master then paid his respects and withdrew. That night, he entered the abbot's quarters. He stood in attendance until very late. Longtan said, "Why don't you go?" Deshan then said his farewells, lifted the curtain, and went out. Seeing it was dark outside, he turned back and said, "It's dark outside." Longtan then lit a paper torch and handed it to Deshan. Just as Deshan was about to take it, Longtan blew it out. In that instant, Deshan experienced a great awakening. He immediately bowed. Longtan said, "What have you seen that you bow?" Deshan said, "From now on, I will never again doubt the tongues of the old masters under heaven." The next day, Longtan ascended the hall and said, "Among you, there is a man with teeth like a sword-tree, a mouth like a blood-bowl. A single blow won't make him turn back. In days to come, he will establish my Way atop a solitary peak." Deshan then took his commentaries and notes, and in front of the Dharma hall, holding up a torch, said, "Exhausting all profound arguments is like placing a single hair in the vast sky. Using up all the world's pivotal mechanisms is like dropping a single drop into a great ravine." He then burned them. Later, hearing of Guishan's flourishing teaching, he went straight to Guishan. They met as adepts. He didn't even untie his bundle. He went straight up to the Dharma hall, walked from east to west, from west to east, looked around and said, "Nothing, nothing," and then left. Tell me, what was his intention? Was he crazy? Many people misunderstand, thinking it was some kind of performance. It has nothing to do with that. Look at how he acted—it was truly extraordinary. Therefore it is said: "To stand out from the crowd, one must be a hero. To overcome adversaries, one needs a lion's cub. If selecting a Buddha lacks such an eye, what use is it even after a thousand years?" To reach this point, one must be a thoroughgoing adept to truly see it. Why? The Dharma doesn't have so many affairs. Where is there room for personal views and feelings? Where does the mind have so many complications? Therefore Xuansha said, "It is directly like the moon's reflection in an autumn pool, like the sound of a bell in the still night. It does not diminish with each strike, does not scatter when waves touch it." Yet this is still a matter on the shore of life and death. Here, there is no gain or loss, right or wrong. There is also nothing extraordinary or mysterious. Since there is nothing extraordinary or mysterious, how do you understand his walking from east to west, from west to east? Tell me, what was his intention? Old Guishan didn't pay him any mind. If it weren't Guishan, he too would have been bested by him. Look at Guishan, an old adept meeting him—he just sat there observing the success or failure. If he hadn't deeply discerned the incoming wind, how could he have been like this? Xuansha added a remark: "Seen through." It's like an iron stake. In the assembly, this is called an "added remark." Although it stands between the two, it doesn't dwell on either side. How do you understand his saying "Seen through"? Where is the point of seeing through? Tell me, was it Deshan who was seen through, or Guishan? Deshan then went out to the gate, but wanted to get to the root of the matter. He said to himself, "This won't do casually. I must lay out my innermost heart and liver and have a Dharma battle with Guishan." He again composed his dignified demeanor and returned to see him. Guishan was sitting. Deshan lifted his sitting mat and said, "Venerable!" Guishan made as if to take his whisk. Deshan gave a shout, flicked his sleeve, and left. Extremely extraordinary! Many in the assembly say, "Guishan was afraid of him." What connection does that have? Guishan was also unhurried. Therefore it is said: "Wisdom surpassing birds captures birds. Wisdom surpassing beasts captures beasts. Wisdom surpassing humans captures humans." If you penetrate this kind of Chan, the entire earth with all its myriad phenomena, heaven and hell, blades of grass and people and animals, all at once give a single shout. He wouldn't care if the meditation seat was overturned, if the assembly was scattered by a shout. He wouldn't give it a glance. Like the height of heaven, like the thickness of earth. If Guishan didn't have the skill to cut off the tongues of everyone under heaven, it would have been very difficult to test him then. If he weren't a true teacher of fifteen hundred people, he couldn't have handled it here. Guishan was the one planning strategy within the tent, deciding victory a thousand miles away. Deshan turned his back on the Dharma hall, put on his straw sandals, and left. Tell me, what was his intention? Do you say Deshan won or lost? Was Guishan like this winning or losing? Xuansha added a remark: "Seen through." It was through his own effort, seeing through to the ultimate point of the ancients' tricky devices, that he could be like this. Truly extraordinary. Netang said, "Xuansha adds two 'seen throughs,' making a three-part judgment, to reveal this case. It's like a bystander judging two people." Later, the old man (Guishan) slowly, only in the evening, asked the head monk, "Where is the newcomer from earlier?" The head monk said, "At the time, he turned his back on the Dharma hall, put on his straw sandals, and left." Guishan said, "This fellow, in the future, will go to a solitary peak, build a thatched hut, and revile the Buddhas and patriarchs." Tell me, what is the meaning of this? Old Guishan didn't have good intentions. Later, Deshan reviled Buddhas and patriarchs, stirred up wind and rain, but still never left Guishan's sphere. This old man saw through all his lifelong tricks. Here, can you call it Guishan giving him recognition? Can you call it "the marsh vast enough to hide a mountain, principle able to subdue a leopard"? If you think like that, fortunately, it misses the point entirely. Xuansha knew where this case lands. He dares to judge it for you, saying further: "Adding frost to snow." He picks it up again to let people see. If you can see it, then you may study together with Guishan, Deshan, and Xuansha. If you cannot see it, be careful not to recklessly produce intellectual understanding.

言猶在耳。過兩重公案三段不同。在什麼處一勘破 二勘破 雪上加霜曾嶮墮嶮。敗軍之將。無勞再斬。喪身失命飛騎將軍入虜庭死中得活傍若無人。三十六策。盡爾神通。堪作何用再得完全能幾箇 急走過理能伏豹。穿却鼻孔果然。穿過鼻孔。也未為奇特。為什麼却在草裏坐不放過 孤峯頂上草裏坐會麼。兩刃相傷。兩兩三三舊路行。唱拍相隨。便打咄

> The words still echo in my ears. Past. Two layers of public cases, Three sections differ—where are they? First investigation broken, Second investigation broken, Adding frost to snow—once nearly fell. Dangerous. A defeated general, no need to behead again. Losing body and life. The flying cavalry general enters the enemy camp. Alive from death. As if no one else is around. Thirty-six strategies— All your supernatural powers, what use are they? How many can be made whole again? Hurry, run past. Reason can subdue a leopard, Pierce its nostrils. Indeed. Having pierced the nostrils, Still not considered extraordinary. Why then sit in the grass? Not letting go. Sitting in the grass atop the solitary peak. Do you understand? Two blades wound each other. Two or three, walking the old path. Chanting and clapping follow. Then strike. Hah!

雪竇頌一百則公案。一則則焚香拈出。所以大行於世。他更會文章透得公案。盤礴得熟。方可下筆。何故。如此。龍蛇易辨。衲子難瞞。雪竇參透這公案。於節角聱訛處。著三句語。撮來頌出。雪上加霜。幾乎嶮墮。只如德山似什麼。一似李廣天性善射。天子封為飛騎將軍。深入虜庭。被單于生獲。廣時傷病。置廣兩馬間。絡而盛臥。廣遂詐死。睨其傍有一胡兒騎善馬。廣騰身上馬推墮胡兒。奪其弓矢。鞭馬南馳。彎弓射退追騎。以故得脫。這漢有這般手段。死中得活。雪竇引在頌中。用比德山再入相見。依舊被他跳得出去。看他古人。見到。說到。行到。用到。不妨英靈。有殺人不眨眼底手脚。方可立地成佛。有立地成佛底人。自然殺人不眨眼。方有自由自在分。如今人有底。問著頭上一似衲僧氣概。輕輕拶著。便腰做段。股做截。七支八離。渾無些子相續處。所以古人道。相續也大難。看他德山溈山如此。豈是滅滅挈挈底見解。再得完全能幾箇。急走過。德山喝便出去。一似李廣被捉後設計。一箭射殺一箇番將。得出虜庭相似。雪竇頌到此。大有工夫。德山背却法堂。著草鞋出去。道得便宜。殊不知。這老漢。依舊不放他出頭在。雪竇道。不放過。溈山至晚間問首座。適來新到在什麼處。首座云。當時背却法堂。著草鞋出去也。溈山云。此子他日。向孤峯頂上。盤結草庵。呵佛罵祖去在。幾曾是放過來。不妨奇特。到這裏。雪竇為什麼道。孤峯頂上草裏坐。又下一喝。且道落在什麼處。更參三十年。5

> Xuedou composed verses for one hundred koans. Each one was selected with reverence, which is why they became widely circulated. He had to master the text and become thoroughly familiar with the koan before he could write. Why? Because this way, dragons and snakes are easy to distinguish, but monks are hard to deceive. Xuedou penetrated this koan and, at its most intricate and puzzling point, added three lines of verse, gathering it into a composition—adding frost to snow, almost dangerously close to falling. So, what was Deshan like? He was like Li Guang, who had a natural talent for archery. The emperor appointed him as the Flying Cavalry General. He ventured deep into enemy territory, where the Chanyu captured him alive. At that time, Li Guang was wounded and ill. They placed him between two horses, tied him up, and made him lie down. Li Guang then pretended to be dead. Glancing to the side, he saw a young barbarian riding an excellent horse. Li Guang leaped onto the horse, pushed the barbarian off, seized his bow and arrows, whipped the horse, and galloped southward. He bent his bow and shot back at the pursuing cavalry, thus managing to escape. This man had such skill—he came back to life from the brink of death. Xuedou cited this in his verse, using it to compare Deshan’s re-entry and meeting, yet still managing to leap out again. Look at the ancients—they saw it, said it, practiced it, and applied it. They were truly remarkable. Only with the ability to kill without blinking could one instantly become a Buddha. Those who can become Buddhas in an instant naturally kill without blinking, and only then do they have true freedom and autonomy. Nowadays, some people, when questioned, seem to have the demeanor of a monk, but when lightly pressed, they break at the waist, shatter at the thighs, falling apart in seven pieces and eight fragments, with no continuity at all. That’s why the ancients said, “Continuity is truly difficult.” Look at Deshan and Guishan—were their insights fragmented and scattered? How many could achieve such completeness? Quickly moving on, Deshan gave a shout and left. It was just like Li Guang, after being captured, devising a plan, shooting a single arrow to kill a barbarian general, and escaping from enemy territory. Xuedou’s verse reaches this point with great skill. Deshan turned his back on the Dharma hall, put on straw sandals, and left, thinking he had gained an advantage. Little did he know—this old fellow still wouldn’t let him off the hook. Xuedou said, “He didn’t let him go.” Guishan, in the evening, asked the head monk, “Where is the newcomer?” The head monk replied, “He turned his back on the Dharma hall, put on straw sandals, and left.” Guishan said, “Someday, on a solitary peak, he will build a thatched hut and curse the Buddhas and patriarchs.” When was he ever let go? This is truly extraordinary. At this point, why does Xuedou say, “Sitting in the grass on the solitary peak,” and then add another shout? And where does it land? Practice for thirty more years.

垂示云。大凡扶竪宗教。須是英靈底漢。有殺人不眨眼底手脚。方可立地成佛。所以照用同時卷舒齊唱。理事不二。權實並行。放過一著。建立第二義門。直下截斷葛藤。後學初機難為湊泊。昨日恁麼。事不獲已。今日又恁麼。罪過彌天。若是明眼漢。一點謾他不得。其或未然。虎口裏橫身。不免喪身失命。試舉看。

> To truly uphold the teachings of the Dharma, one must be a person of sharp insight, with the courage to act decisively—even to the point of cutting through delusion without hesitation. Only then can one realize enlightenment in this very moment. Therefore, illumination and application must arise together; expansion and contraction must harmonize. Principle and phenomena are not separate; skillful means and ultimate truth walk hand in hand. Sometimes, letting go of one step opens the gate to the second meaning—cutting through tangled vines right where they grow. For beginners and later learners, this is hard to grasp. Yesterday it was like this, unavoidably so; today it is again like this—oh, what a grave offense! But if you are clear-eyed, not a single speck can deceive you. If not, stepping into the tiger’s mouth, you will surely lose your life. Let’s look at an example.

【五】舉雪峯示眾云一盲引眾盲。不為分外盡大地撮來如粟米粒大是什麼手段。山僧從來不弄鬼眼睛拋向面前只恐拋不下有什麼伎倆漆桶不會倚勢欺人。自領出去。莫謾大眾好打鼓普請看瞎。打鼓為三軍。

> (5) Master Xuefeng addressed the assembly, saying: <note>One blind man leading many blind men—that’s nothing out of the ordinary.</note> If you gather the whole earth and compress it to the size of a grain of millet <note>—what kind of skill is that? This mountain monk has never played tricks with ghostly eyes.</note> and toss it right in front of you <note>—I’m only afraid you can’t toss it away. What tricks do you have?</note> The dull ones don’t understand <note>—relying on their position to bully others. They should take themselves out. Don’t deceive the assembly.</note> Beat the drum and summon everyone to see <note>—blind! Beating the drum for the three armies.</note>

長慶問雲門。雪峯與麼道。還有出頭不得處麼。門云。有。慶云。作麼生。門云。不可總作野狐精見解。雪峯云。匹上不足。匹下有餘。我更與爾打葛藤。拈拄杖云。還見雪峯麼。咄。王令稍嚴。不許攙奪行市。大溈喆云。我更為諸人。土上加泥。拈拄杖云。看看。雪峯向諸人面前放屙。咄。為什麼屎臭也不知。雪峯示眾云。盡大地撮來如粟米粒大。古人接物利生。有奇特處。只是不妨辛懃。三上投子。九到洞山。置漆桶木杓。到處作飯頭。也只為透脫此事。及至洞山作飯頭。一日洞山問雪峯。作什麼。峯云。淘米。山云。淘沙去米。淘米去沙。峯云。沙米一齊去。山云。大眾喫箇什麼。峯便覆盆。山云。子緣在德山。指令見之。纔到便問。從上宗乘中事。學人還有分也無。德山打一棒云。道什麼。因此有省。後在鰲山阻雪。謂嵓頭云。我當時在德山棒下。如桶底脫相似。嵓頭喝云。爾不見道。從門入者。不是家珍。須是自己胸中流出。蓋天蓋地。方有少分相應。雪峯忽然大悟。禮拜云。師兄今日始是鰲山成道。如今人只管道。古人特地做作。教後人依規矩。若恁麼。正是謗他古人。謂之出佛身血。古人不似如今人苟且。豈以一言半句。以當平生。若扶竪宗教。續佛壽命。所以吐一言半句。自然坐斷天下人舌頭。無爾著意路作情解。涉道理處。看他此箇示眾。蓋為他曾見作家來。所以有作家鉗鎚。凡出一言半句。不是心機意識思量鬼窟裏作活計。直是超群拔萃。坐斷古今。不容擬議。他家用處。盡是如此。一日示眾云。南山有一條鱉鼻蛇。汝等諸人切須好看取。時稜道者出眾云。恁麼則今日堂中大有人喪身失命去在。又云。盡大地是沙門一隻眼。汝等諸人。向什麼處屙。又云。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。時保福問鵝湖。僧堂前即且置。如何是望州亭。烏石嶺相見處。鵝湖驟步歸方丈。他常舉這般語。示眾。只如道盡大地撮來如粟米粒大。這箇時節。且道以情識卜度得麼。須是打破羅籠。得失是非一時放下。洒洒落落。自然透得他圈繢。方見他用處。且道。雪峯意在什麼處。人多作情解道。心是萬法之主。盡大地一時在我手裏。且喜沒交涉。到這裏。須是箇真實漢。聊聞舉著。徹骨徹髓見得透。且不落情思意想。若是箇本色行脚衲子。見他恁麼。已是郎當為人了也。看他雪竇頌云。

> Changqing asked Yunmen, "When Xuefeng spoke like that, was there any place where he couldn't show his head?" Yunmen said, "Yes." Changqing asked, "What is it?" Yunmen said, "We can't all take it as the view of a wild fox spirit." Xuefeng said, "Compared to the best, it's insufficient; compared to the lesser, it's more than enough. I'll give you some more tangled vines." He raised his staff and said, "Do you see Xuefeng?" "Tsk! The king's orders are strict—no cutting in line allowed." Dahui Zhe said, "I'll add a little more mud for all of you." He raised his staff and said, "Look! Xuefeng is relieving himself right in front of you all. Tsk! Why don't you even notice the stench?" Xuefeng addressed the assembly, "The whole great earth, gathered up, is as small as a grain of millet. The ancients, in connecting with things and benefiting beings, had something extraordinary—they simply didn't avoid diligence. Three times going to Touzi, nine times reaching Dongshan, setting aside lacquer buckets and wooden ladles, everywhere serving as the cook—all just to penetrate this matter. When he was at Dongshan as the cook, one day Dongshan asked Xuefeng, 'What are you doing?' Xuefeng said, 'Washing rice.' Dongshan said, 'Wash away the sand, leave the rice; wash away the rice, leave the sand.' Xuefeng said, 'Sand and rice—both go away.' Dongshan said, 'What will the assembly eat?' Xuefeng then overturned the basin. Dongshan said, 'Your affinity lies with Deshan. Go and see him.' As soon as he arrived, he asked, 'In the matter of the ancestral teachings from the past, does this student have a share or not?' Deshan struck him with a stick and said, 'What are you saying?' Because of this, he had an awakening. Later, on Mount Ao, trapped by snow, he said to Yantou, 'At that time, under Deshan's stick, it was like the bottom falling out of a bucket.' Yantou shouted, 'Don't you see it said, "What enters through the gate is not the family treasure"? It must flow from your own chest, covering heaven and earth—only then is there a little bit of correspondence.' Xuefeng suddenly had a great awakening. He bowed and said, 'Elder brother, today is truly Mount Ao's completion of the Way.' Nowadays, people just keep saying, 'The ancients deliberately acted that way to teach later people to follow the rules.' If it's like that, it's precisely slandering the ancients—called 'spilling the Buddha's blood.' The ancients weren't like people nowadays, who are careless. How could they take a single phrase or half a sentence as their whole life? If they upheld the teachings and continued the Buddha's life, then when they uttered a phrase or half a sentence, naturally they cut off the tongues of everyone under heaven. There's no room for you to engage in intellectual understanding or get involved with reasoning. Look at this address to the assembly—it's because he had met true masters, so he had the hammer and tongs of a true master. Every phrase or half-sentence wasn't some contrivance of mind-consciousness, thinking and calculating in a ghost cave. It was truly outstanding, cutting off past and present, allowing no deliberation. Their way of functioning was always like this. One day, he addressed the assembly, 'On South Mountain, there is a turtle-nosed snake. All of you must look carefully.' At that time, Elder Leng came forward and said, 'If so, then today in the hall, many will lose their bodies and lives.' He also said, 'The whole great earth is the single eye of a monk. Where do all of you relieve yourselves?' He also said, 'At Wangzhou Pavilion, I've met you. At Wushi Ridge, I've met you. In front of the monks' hall, I've met you.' At that time, Baofu asked Ehu, 'Setting aside in front of the monks' hall, what about the meeting place at Wangzhou Pavilion and Wushi Ridge?' Ehu quickly walked back to the abbot's room. He often brought up such sayings to address the assembly. Just like saying, 'The whole great earth, gathered up, is as small as a grain of millet'—at such a moment, can it be grasped by intellectual understanding? You must break through the cage, let go of gain and loss, right and wrong all at once, be free and unhindered, and naturally penetrate his circle. Only then will you see his functioning. And tell me, what was Xuefeng's intention? Many people interpret it intellectually, saying, 'The mind is the master of all dharmas. The whole great earth is all in my hands.' That's completely missing the point. Here, you must be a true person. Just hearing it brought up, see through to the bone and marrow, and don't fall into intellectual thinking. If you're a genuine traveling monk, seeing him like this, you'd already be a sloppy person. Look at Xuedou's verse:

閃電相似。蹉過了也如擊石火打破鏡來。與爾相見。須是打破始得牛頭沒馬頭回 曹溪鏡裏絕塵埃刺破爾眼睛。莫輕易好。漆桶有什麼難見處打鼓看來君不見法不相饒。一場狼籍。葛藤窟裏出頭來百花春至為誰開

> Like a flash of lightning, it slips away in an instant. Like the spark struck from stone. Break the mirror to meet you — you must shatter it to see. The ox’s head dips, the horse’s head turns — in Caoxi’s mirror, no dust remains. Pierce your own eyes — don’t take this lightly. What’s so hard to see in this dark bucket? Watch the drumbeat — but you still don’t see. The Dharma shows no mercy — all is in disarray. From the tangle of vines, a head emerges. For whom do the hundred flowers bloom when spring arrives?

雪竇自然見他古人。只消去他命脈上一劄。與他頌出。牛頭沒馬頭回。且道說箇什麼。見得透底。如早朝喫粥。齋時喫飯相似。只是尋常。雪竇慈悲。當頭一鎚擊碎。一句截斷。只是不妨孤峻。如擊石火似閃電光。不露鋒鋩無爾湊泊處。且道向意根下摸索得麼。此兩句一時道盡了也。雪竇第三句。却通一線道。略露些風規。早是落草。第四句。直下更是落草。若向言上生言。句上生句。意上生意。作解作會。不唯帶累老僧。亦乃辜負雪竇。古人句雖如此。意不如此。終不作道理繫縛人。曹溪鏡裏絕塵埃。多少人道。靜心便是鏡。且喜沒交涉。只管作計較道理。有什麼了期。這箇是本分說話。山僧不敢不依本分。牛頭沒馬頭回。雪竇分明說了也。自是人不見。所以雪竇如此郎當頌道。打鼓看來君不見。癡人還見麼。更向爾道。百花春至為誰開。可謂豁開戶牖。與爾一時八字打開了也。及乎春來。幽谷野㵎。乃至無人處。百花競發。爾且道更為誰開。6

> Xuedou naturally saw the ancients. He only needed to strike at the vital point, then compose a verse for them. "The ox-head sinks, the horse-head turns back." Tell me, what is this saying? If you see through it, it's like eating porridge in the morning and rice at midday—just ordinary. Xuedou, out of compassion, strikes with a single hammer, shattering it in one phrase, cutting it off. Yet it remains solitary and steep, like sparks from struck stone, like flashes of lightning, revealing no edge, leaving no place for you to grasp. Tell me, can you grope for it in the realm of thought? These two lines say it all at once. Xuedou's third line opens a narrow path, slightly revealing the style, yet already it's "descending into the weeds." The fourth line goes even further down into the weeds. If you cling to words, generate phrases from phrases, meanings from meanings, interpreting and analyzing, not only will you burden this old monk, but you'll also betray Xuedou. The ancients' words may be like this, but their meaning is not like this. In the end, they don't bind people with doctrines. "In Caoxi's mirror, not a speck of dust." Many say a tranquil mind is the mirror. Fortunately, this misses the point entirely. If you keep calculating and reasoning, when will it ever end? This is straightforward talk. This mountain monk dares not stray from what's genuine. "The ox-head sinks, the horse-head turns back." Xuedou has said it clearly. It's just that people don't see it. That's why Xuedou composed such an unadorned verse, saying: "Beat the drum and look—do you not see? Foolish one, do you still see?" I'll tell you further: "For whom do the hundred flowers bloom when spring arrives?" You could say the windows and doors are flung wide open, laid bare for you all at once. And when spring comes, in secluded valleys and wild streams, even in places without people, the hundred flowers compete in blooming. Tell me, for whom do they bloom then?

【六】舉雲門垂語云。十五日已前不問汝半河南。半河北。這裏不收舊曆日十五日已後道將一句來不免從朝至暮。切忌道著。來日是十六。日月如流自代云。日日是好日收。鰕跳不出斗。誰家無明月清風。還知麼。海神知貴不知價。

> Six. He raised Yunmen's saying: "Before the fifteenth day, I won't ask you<note>Half Henan, half Hebei. Here we don't use the old calendar.</note>After the fifteenth day, speak a phrase for me<note>From morning till night, be careful not to say it. Tomorrow is the sixteenth. Days and months flow like water.</note>He answered on their behalf: "Every day is a good day."<note>End. A shrimp can't jump out of the bucket. Who doesn't have bright moons and clear winds? Do you understand? The sea god knows its worth but not its price.</note>

雲門初參睦州。州旋機電轉。直是難湊泊。尋常接人。纔跨門便搊住云。道道。擬議不來。便推出云。秦時𨍏轢鑽。雲門凡去見。至第三回。纔敲門。州云。誰。門云。文偃。纔開門便跳入。州搊住云。道道。門擬議。便被推出門一足在門閫內。被州急合門。拶折雲門脚。門忍痛作聲。忽然大悟。後來語脈接人。一摸脫出睦州。後於陳操尚書宅。住三年。睦州指往雪峯處去。至彼出眾便問。如何是佛。峯云。莫寐語。雲門便禮拜。一住三年。雪峯一日問。子見處如何。門云。某甲見處。與從上諸聖。不移易一絲毫許。靈樹二十年。不請首座。常云。我首座生也。又云。我首座牧牛也。復云。我首座行脚也。忽一日令撞鐘。三門前接首座。眾皆訝之雲門果至。便請入首座寮。解包。靈樹人號曰知聖禪師。過去未來事皆預知。一日廣主劉王。將興兵。躬入院。請師決臧否。靈樹已先知。怡然坐化。廣主怒曰。和尚何時得疾。侍者對曰。師不曾有疾。適封一合子。令俟王來呈之。廣主開合得一帖子云。人天眼目。堂中首座。廣主悟旨。遂寢兵。請雲門出世。住靈樹。後來方住雲門。師開堂說法。有鞠常侍致問。靈樹果子熟也未。門云。什麼年中。得信道生。復引劉王昔為賣香客等因緣。劉王後諡靈樹。為知聖禪師。靈樹生生不失通。雲門凡三生為王。所以失通。一日劉王詔師入內過夏。共數人尊宿。皆受內人問訊說法。唯師一人不言。亦無人親近。有一直殿使。書一偈。貼在碧玉殿上云。大智修行。始是禪。禪門宜默不宜喧。萬般巧說爭如實。輸却雲門總不言。雲門尋常愛說三字禪。顧鑒咦。又說一字禪。僧問殺父殺母。佛前懺悔。殺佛殺祖。向什麼處懺悔。門云。露。又問。如何是正法眼藏。門云。普。直是不容擬議。到平鋪處。又却罵人若下一句語。如鐵橛子相似。後出四哲。乃洞山初。智門寬。德山密。香林遠皆為大宗師。香林十八年為侍者。凡接他。只叫遠侍者。遠云。喏。門云。是什麼。如此十八年。一日方悟。門云。我今後更不叫汝。雲門尋常接人。多用睦州手段。只是難為湊泊。有抽釘拔楔底鉗鎚。雪竇道。我愛韶陽新定機。一生與人抽釘拔楔。垂箇問頭示眾云。十五日已前不問汝。十五日已後道將一句來。坐斷千差不通凡聖。自代云。日日是好日。十五日已前。這語已坐斷千差。十五日已後。這語也坐斷千差。是他不道明日是十六。後人只管隨語生解。有什麼交涉他雲門立箇宗風。須是有箇為人處。垂語了。却自代云。日日是好日。此語通貫古今。從前至後。一時坐斷。山僧如此說話。也是隨語生解。他殺不如自殺。纔作道理。墮坑落塹。雲門一句中。三句俱備。蓋是他家宗旨如此。垂一句語。須要歸宗。若不如此。只是杜撰。此事無許多論說。而未透者。却要如此。若透得。便見古人意旨。看取雪竇打葛藤。

> Yunmen first went to study under Muzhou. Muzhou's turning of the Dharma wheel was swift as lightning—truly hard to catch hold of. In his usual way of receiving people, as soon as someone stepped across the threshold, he would grab them and say, "Speak! Speak!" If they hesitated, he would push them out, saying, "A worn-out drill from the Qin dynasty." When Yunmen went to see him, by the third visit, as soon as he knocked on the door, Muzhou asked, "Who is it?" Yunmen replied, "Wenyan." The moment the door opened, Yunmen leaped inside. Muzhou grabbed him and said, "Speak! Speak!" As Yunmen hesitated, he was pushed out, with one foot still inside the threshold. Muzhou quickly shut the door, crushing Yunmen's foot. Yunmen cried out in pain and, in that instant, experienced a great awakening. Later, in his own teaching, Yunmen's style flowed directly from Muzhou. After staying for three years at the residence of Minister Chen Cao, Muzhou directed him to go to Xuefeng. When he arrived, Yunmen stepped forward and asked, "What is Buddha?" Xuefeng said, "Don't talk in your sleep." Yunmen immediately bowed. He stayed there for three years. One day, Xuefeng asked, "What is your understanding?" Yunmen said, "My understanding does not differ by even a hair's breadth from that of all the sages of old." For twenty years, Lingshu did not appoint a head monk. He often said, "My head monk has been born," or, "My head monk is herding oxen," or again, "My head monk is on pilgrimage." Suddenly one day, he ordered the bell to be rung and went to the temple gate to receive the head monk. Everyone was astonished when Yunmen indeed arrived. He was invited into the head monk's quarters to unpack. Lingshu was known as the "Wisdom-Saint Chan Master," for he knew past and future events in advance. One day, King Liu of the Southern Han, intending to launch a military campaign, personally came to the temple to seek the master's judgment on whether it would be auspicious. Lingshu, already knowing in advance, passed away peacefully in seated meditation. The king angrily asked, "When did the reverend fall ill?" An attendant replied, "The master was never ill. He just sealed a box and instructed us to present it when the king arrived." The king opened the box and found a note that read: "The eye of humans and devas is the head monk in the hall." Understanding the message, the king halted the military campaign and invited Yunmen to emerge and reside at Lingshu Temple. Yunmen later moved to Yunmen Mountain. When the master held his first assembly to expound the Dharma, Attendant Ju asked, "Has the fruit of the Lingshu tree ripened yet?" Yunmen said, "What year is it that you come to believe in the living Way?" He then recounted the past connection of King Liu, who had once been a perfume seller. King Liu later posthumously honored Lingshu as the "Wisdom-Saint Chan Master." Lingshu, life after life, never lost his spiritual powers. Yunmen, having been a king for three lifetimes, had lost his powers. One day, King Liu summoned the master to spend the summer retreat in the palace. Several senior monks were there, and all received questions and gave teachings to the palace attendants—only Yunmen said nothing, and no one approached him. A palace officer wrote a verse and posted it on the jade hall: "Great wisdom practiced is true Chan; The Chan gate favors silence, not clamor. All clever explanations—how do they compare to reality? Yunmen loses nothing by saying nothing." Yunmen often favored the three-word Chan: "Look! Reflect! Hah!" He also taught one-word Chan. A monk asked, "If one kills one's father or mother, one repents before the Buddha. If one kills the Buddha or the patriarchs, where does one repent?" Yunmen said, "Exposed!" Another asked, "What is the treasury of the true Dharma eye?" Yunmen said, "Universal!" It simply allowed no hesitation. Yet when things were laid out plainly, he would scold people. A single phrase from him was like an iron stake. Later, four outstanding disciples emerged: Dongshan Chu, Zhimen Kuan, Deshan Mi, and Xianglin Yuan—all became great masters. Xianglin served as attendant for eighteen years. Whenever Yunmen addressed him, he would only call, "Attendant Yuan!" Yuan would answer, "Yes?" Yunmen would say, "What is it?" This went on for eighteen years, until one day Yuan finally awakened. Yunmen then said, "From now on, I will not call you again." Yunmen's usual way of teaching people mostly employed Muzhou's methods—it was just hard to get a hold of. He had the pincers and hammer that could extract nails and pull out pegs. Xuedou said, "I love the new, settled mechanism of Shaoyang; all his life he helped people extract nails and pull out pegs." He once posed a question to the assembly: "I won't ask you about before the fifteenth day. After the fifteenth day, speak a phrase!" This cut off all distinctions, transcending the ordinary and the sage. He answered for them: "Every day is a good day." "Before the fifteenth day"—these words cut off all distinctions. "After the fifteenth day"—these words also cut off all distinctions. He did not say, "Tomorrow is the sixteenth." Later people just keep generating interpretations based on the words—what connection does that have? Yunmen established a school style; there must be a way of helping people. After posing the phrase, he answered himself: "Every day is a good day." This phrase penetrates past and present, from beginning to end, cutting everything off at once. This mountain monk speaking like this is also generating interpretations based on words. It's better to kill others than to kill oneself. The moment you fabricate reasoning, you fall into a pit. In one phrase from Yunmen, three phrases are fully present—this is because his school's guiding principle is like this. When you utter a phrase, you must return to the source. If not, it's just fabrication. This matter doesn't have so much discussion. Yet for those who haven't penetrated it, it has to be like this. If you penetrate it, then you see the intent of the ancients. Look at how Xuedou cuts through the entanglements.

七穿八穴。向什麼處去。放過一着拈不出。却不放過何似生。上是天下是地。東南西北與四維。有什麼等匹。爭奈拄杖在我手裏去却一 拈得七 上下四維無等匹莫問脚跟下。難為體究。打入葛藤窟裏。去了也徐行踏斷流水聲眼裏亦無此消息野狐精見解。依前只在舊窠窟裏腦後拔箭。是什麼消息。墮在平實處縱觀寫出飛禽跡 草茸茸未出這窠窟。足下雲生在什麼處。不唧𠺕漢。勘破了也煙羃羃 空生巖畔花狼籍四方八面盡法界。向舜若多鼻孔裏道將一句來。在什麼處彈指堪悲舜若多前言何在。動著時如何莫動著自領出去。便打動著三十棒

> <note>Seven openings and eight holes. Where are you heading? Let this one pass.</note><note>If you can't grasp it, then don't let it pass.</note><note>What is it like? Above is heaven, below is earth. East, west, south, north, and the four corners—what can compare? Yet the staff is in my hand.</note><row>One is removed, seven are grasped. Above, below, and the four directions—nothing compares.</row><note>Don't ask about beneath your feet—it's hard to fathom. Plunged into the tangle of vines, it's gone.</note><row>Walking slowly, breaking the sound of flowing water.</row><note>No trace of this in the eyes—a wild fox's view, still stuck in the same old den.</note><note>Pulling an arrow from the back of the head—what does it mean? Falling into the ordinary.</note><row>Gazing afar, writing the tracks of flying birds. Lush and dense.</row><note>Not yet out of this den, clouds rise beneath your feet.</note><note>Where is it? Clumsy fellow—seen through.</note><row>Misty haze. Flowers scattered wildly by the cliff.</row><note>The entire dharma realm in all directions. Speak a word into the nostrils of Śūnyatā. Where is it?</note><row>A snap of the fingers—pitiable Śūnyatā.</note><note>Where are the previous words? What happens when you stir?</note><row>Don't stir.</note><note>Take yourself out. Then strike.</note><row>Stir—thirty blows.</row>

雪竇頌古。偏能如此。當頭以金剛王寶劍。揮一下了。然後略露些風規。雖然如此。畢竟無有二解。去却一拈得七。人多作算數會道。去却一是十五日已前事。雪竇驀頭下兩句言語印破了。却露出教人見。去却一拈得七。切忌向言句中作活計。何故胡餅有什麼汁。人多落在意識中。須是向語句未生已前。會取始得。大用現前。自然見得也。所以釋迦老子成道後。於摩竭提國。三七日中。思惟如是事。諸法寂滅相。不可以言宣。我寧不說法。疾入於涅槃。到這裏覓箇開口處不得。以方便力故。為五比丘說已。至三百六十會。說一代時教。只是方便。所以脫珍御服。著獘垢衣。不得已。而向第二義門中淺近之處。誘引諸子。若教他向上全提。盡大地無一箇半箇。且道。作麼生是第一句。到這裏。雪竇露些意教人見。爾但上不見有諸佛。下不見有眾生。外不見有山河大地。內不見有見聞覺知。如大死底人却活相似。長短好惡。打成一片。一一拈來更無異見。然後應用不失其宜。方見他道去却一拈得七。上下四維無等匹。若於此句透得。直得上下四維無有等匹。森羅萬象。草芥人畜。著著全彰自己家風。所以道。萬象之中獨露身。惟人自肯乃方親。昔年謬向途中覓。今日看來火裏氷。天上天下惟我獨尊。人多逐末不求其本。先得本正。自然風行草偃。水到渠成。徐行踏斷流水聲。徐徐行動時。浩浩流水聲。也應踏斷。縱觀寫出飛禽跡。縱目一觀。直饒是飛禽跡亦如寫出相似。到這裏。鑊湯爐炭吹教滅。劍樹刀山喝便摧。不為難事。雪竇到此。慈悲之故。恐人坐在無事界中。復道。草茸茸煙羃羃。所以蓋覆却直得草茸茸。煙羃羃。且道是什麼人境界。喚作日日是好日得麼。且喜沒交涉。直得徐行踏斷流水聲也不是。縱觀寫出飛禽跡也不是。草茸茸也不是。煙羃羃也不是。直饒總不恁麼。正是空生巖畔花狼籍。也須是轉過那邊始得。豈不見。須菩提巖中宴坐。諸天雨花讚嘆。尊者曰。空中雨花讚嘆。復是何人天曰。我是天帝釋。尊者曰。汝何讚嘆。天曰。我重尊者善說般若波羅蜜多。尊者曰。我於般若。未嘗說一字。汝云何讚歎。天曰。尊者無說。我乃無聞。無說無聞。是真般若。又復動地雨花。雪竇亦曾有頌云。雨過雲凝曉半開。數峯如畫碧崔嵬。空生不解巖中坐。惹得天花動地來。天帝既動地雨花。到這裏。更藏去那裏。雪竇又道我恐逃之逃不得。大方之外皆充塞。忙忙擾擾知何窮。八面清風惹衣裓。直得淨裸裸赤洒洒。都無纖毫過患。也未為極則。且畢竟如何即是。看取下文云。彈指堪悲舜若多。梵語舜若多。此云虛空神。以虛空為體。無身覺觸。得佛光照方現得身。爾若得似舜若多神時。雪竇正好彈指悲歎。又云。莫動著。動著時如何。白日青天。開眼瞌睡。7

> Xuedou's Ancient Verses. Only he could do this. Right at the start, he wields the Vajra King's precious sword and makes one stroke. Then he slightly reveals some style and principle. Even so, in the end there is no second interpretation. "Take away one, pick up seven." Many people understand this as a calculation, saying, "Take away one" refers to the time before the fifteenth day. Xuedou suddenly adds two lines of words to seal and reveal it, letting people see. "Take away one, pick up seven." Be careful not to get caught up in the words and phrases. Why? What juice does a sesame cake have? Many people fall into conceptual thinking. You must grasp it before the words and phrases even arise. Only then, when the great function appears, will you naturally see it. Therefore, after the Buddha attained enlightenment, for twenty-one days in Magadha, he pondered this: "The nature of all phenomena is quiescent and cannot be expressed in words. I would rather not teach the Dharma, but quickly enter nirvana." At this point, he could find no way to open his mouth. Out of skillful means, he first taught the five ascetics, and later held three hundred and sixty assemblies, teaching the entire Dharma of his lifetime—all as skillful means. Thus, he took off his precious royal robes and put on worn-out, dusty clothes. Having no other choice, he used the shallow, accessible aspects of the secondary meaning to guide sentient beings. If he had directly taught the ultimate truth from the start, there wouldn't have been even half a person in the whole world who could understand. So, tell me, what is the first phrase? Here, Xuedou reveals a bit of meaning for people to see. You simply see no Buddhas above, no sentient beings below, no mountains, rivers, or earth outside, and no seeing, hearing, feeling, or knowing inside. It's like a person who has died a great death and then comes back to life. Long and short, good and bad, all merge into one. Each thing picked up reveals no different view. Then, in application, nothing is out of place. Only then do you see what he means by "Take away one, pick up seven." Above, below, and the four directions, nothing can match it. If you penetrate this phrase, you'll find that above, below, and the four directions, nothing can match it. All phenomena—grass, trees, people, animals—every single one fully reveals your own family style. Thus it is said: "Amidst all phenomena, the body alone is revealed. Only when you yourself affirm it is it truly intimate. In past years, I mistakenly sought it along the way; today I see it as ice in fire." "In heaven and on earth, I alone am honored." Most people chase the branches and leaves, not seeking the root. First, get the root right, and naturally the wind blows and the grass bends; when water flows, a channel forms. "Walking slowly, I tread and break the sound of flowing water." When moving slowly and expansively, even the roaring sound of flowing water should be tread and broken. "Gazing afar, I write out the traces of flying birds." Looking out into the distance, even the traces of flying birds are as if written out. At this point, boiling cauldrons and burning coals are blown out with a breath; forests of swords and mountains of blades are toppled with a shout—these are not difficult matters. Here, Xuedou, out of compassion, fears people will settle in the realm of "no affairs," so he adds: "Lush grass, misty haze." Thus covered over, it's just lush grass and misty haze. Tell me, what kind of realm is this? Can you call it "every day is a good day"? Fortunately, it has nothing to do with that. Even "Walking slowly, I tread and break the sound of flowing water" is not it. "Gazing afar, I write out the traces of flying birds" is not it. "Lush grass" is not it. "Misty haze" is not it. Even if you totally avoid all these, it's still just "flowers scattered in disarray on Empty Birth's cliff." You must turn to the other side. Haven't you heard? When Subhuti was sitting in meditation in his cave, devas rained flowers in praise. The Venerable asked, "Who is it that rains flowers in praise from the sky?" A deva said, "I am Śakra, Lord of the Devas." The Venerable asked, "Why do you praise?" The deva said, "I revere the Venerable's excellent teaching of Prajñāpāramitā." The Venerable said, "Regarding Prajñā, I have not spoken a single word. Why do you praise?" The deva said, "The Venerable does not speak; I do not hear. No speaking, no hearing—that is true Prajñā." Then again, the earth shook and flowers rained. Xuedou also once composed a verse: "After rain, clouds congeal, dawn half-opens; Several peaks like a painting, jade-green and towering. Empty Birth, not understanding sitting in the cave, Ends up causing flowers from heaven to shake the earth." Since Śakra made the earth shake and flowers rain, at this point, where else can you hide? Xuedou also says: "I fear to escape, yet escape I cannot; Beyond the great expanse, all is filled. Busy, bustling, how can it be exhausted? Eight-direction pure breeze tugs at the robe's hem." Even if you reach a state of utter nakedness, complete exposure, with not a trace of fault, that is still not the ultimate. So, after all, what is it? Look at the following lines: "A snap of the fingers—pitiable Śūnyatā!" Śūnyatā is Sanskrit; here it means the spirit of emptiness. Taking emptiness as its body, it has no form and no sense of touch. Only when illuminated by the Buddha's light does it manifest a body. If you become like the spirit Śūnyatā, then Xuedou would indeed snap his fingers and sigh in pity. He also says: "Don't move! If you move, what then? Broad daylight, blue sky—eyes open, yet fast asleep."

垂示云。聲前一句。千聖不傳。未曾親覲。如隔大千。設使向聲前辨得。截斷天下人舌頭。亦未是性懆漢。所以道。天不能蓋。地不能載。虛空不能容。日月不能照。無佛處獨稱尊。始較些子。其或未然。於一毫頭上透得。放大光明七縱八橫。於法自在自由。信手拈來無有不是。且道得箇什麼。如此奇特。復云。大眾會麼。從前汗馬無人識。只要重論蓋代功。即今事且致雪竇公案又作麼生。看取下文。

> Before the word is spoken, a truth that even a thousand sages cannot pass on. If you have not witnessed it firsthand, it is as distant as the farthest heavens. Even if you grasp it before the word is uttered, silencing the tongues of all under heaven, you are still not one of true, fiery resolve. Thus it is said: Heaven cannot cover it, earth cannot bear it, emptiness cannot contain it, sun and moon cannot illuminate it. In a place without Buddha, one stands alone as sovereign— only then is there a glimpse of understanding. If not yet so, penetrate through the tip of a single hair, and a great light shines forth, unrestrained in all directions. In the Dharma, free and at ease, whatever is taken up with a trusting hand is nothing but this. So tell me—what is it that is so extraordinary? Again, he asks: “Assembly, do you understand?” “Before, the sweat-soaked horse went unrecognized; now, we must speak again of achievements that overshadow the age.” As for the matter at hand, let it rest for now. What of Xuedou’s public case? Read on and see.

【七】舉僧問法眼道什麼。檐枷過狀慧超咨和尚。如何是佛道什麼。眼睛突出法眼云。汝是慧超依模脫出。鐵餕餡。就身打劫。

> A monk asked Master Fayan, "What is Buddha?" Fayan said, "You are Huichao."

法眼禪師。有啐啄同時底機。具啐啄同時底用。方能如此答話。所謂超聲越色。得大自在。縱奪臨時。殺活在我。不妨奇特。然而此箇公案。諸方商量者多。作情解會者不少。不知古人。凡垂示一言半句。如擊石火似閃電光。直下撥開一條正路。後人只管去言句上。作解會道。慧超便是佛。所以法眼恁麼答。有者道。大似騎牛覓牛。有者道。問處便是。有什麼交涉。若恁麼會去。不惟辜負自己。亦乃深屈古人。若要見他全機。除非是一棒打不回頭底漢。牙如劍樹。口似血盆。向言外知歸。方有少分相應。若一一作情解。盡大地是滅胡種族底漢。只如超禪客於此悟去。也是他尋常管帶參究。所以一言之下。如桶底脫相似。只如則監院在法眼會中。也不曾參請入室。一日法眼問云。則監院何不來入室。則云。和尚豈不知。某甲於青林處。有箇入頭。法眼云。汝試為我舉看。則云。某甲問如何是佛。林云。丙丁童子來求火。法眼云。好語。恐爾錯會。可更說看則云。丙丁屬火。以火求火。如某甲是佛。更去覓佛。法眼云。監院果然錯會了也。則不憤便起單渡江去。法眼云。此人若回可救。若不回救不得也。則到中路自忖云。他是五百人善知識。豈可賺我耶。遂回再參法眼云。爾但問我。我為爾答。則便問。如何是佛。法眼云。丙丁童子來求火。則於言下大悟。如今有者。只管瞠眼作解會。所謂彼既無瘡。勿傷之也。這般公案。久參者。一舉便知落處。法眼下謂之箭鋒相拄。更不用五位君臣。四料簡。直論箭鋒相拄。是他家風如此。一句下便見。當陽便透。若向句下尋思。卒摸索不著。法眼出世。有五百眾。是時佛法大興。時韶國師久依疎山。自謂得旨。乃集疎山平生文字頂相。領眾行脚。至法眼會下。他亦不去入室。只令參徒隨眾入室。一日法眼陞座。有僧問。如何是曹源一滴水。法眼云。是曹源一滴水。其僧惘然而退。韶在眾聞之忽然大悟。後出世。承嗣法眼。有頌呈云。通玄峯頂。不是人間。心外無法。滿目青山。法眼印云。只這一頌。可繼吾宗。子後有王侯敬重。吾不如汝。看他古人。恁麼悟去。是什麼道理。不可只教山僧說。須是自己二六時中。打辦精神。似恁麼與他承當。他日向十字街頭。垂手為人。也不為難事。所以僧問法眼。如何是佛法。眼云。汝是慧超。有甚相辜負處。不見雲門道。舉不顧。即差互。擬思量何劫悟。雪竇後面頌得。不妨顯赫。試舉看。

> Master Fayen possessed the precise timing of a hen pecking and a chick breaking through its shell. Only with such skillful means and application could he answer in this way. This is what is called transcending sound and form, attaining great freedom—able to give or take away in the moment, to kill or revive at will. Truly extraordinary. Yet, regarding this case, many from various quarters have discussed it, and quite a few have understood it through intellectual interpretation. They fail to realize that when the ancients offered even a single phrase or half a sentence, it was like striking a spark from flint or a flash of lightning—instantly clearing a direct path. Later people just cling to the words and phrases, trying to interpret them, saying, "Huichao is Buddha, that's why Fayen answered like that." Some say, "It's like riding an ox to look for an ox." Others say, "The question itself is the answer." What connection does this have? If you understand it in such ways, not only do you betray yourself, you also deeply wrong the ancients. To see his complete function, you must be someone who, even when struck with a stick, does not turn back—with teeth like a sword-tree and a mouth like a blood-bowl, able to return to the meaning beyond words. Only then is there a slight correspondence. If you interpret everything intellectually, the whole world is full of people who extinguish the seed of the Buddhas. Take, for example, Chan practitioner Chao, who became enlightened upon hearing this. It was because he had been diligently investigating and maintaining his practice all along. Thus, with a single phrase, it was like the bottom falling out of a bucket. Then there was Superintendent Ze, who was in Fayen's assembly but had never gone for personal instruction. One day, Fayen asked him, "Superintendent Ze, why don't you come for instruction?" Ze replied, "Doesn't the Master know? I gained an entry point under Qinglin." Fayen said, "Try to explain it to me." Ze said, "I asked, 'What is Buddha?' Lin said, 'The fire-tending boy comes seeking fire.'" Fayen said, "A fine saying. But I'm afraid you misunderstood. Can you explain further?" Ze said, "The fire-tending boy belongs to fire. Using fire to seek fire is like me, being Buddha, going off to seek Buddha." Fayen said, "Superintendent, you have indeed misunderstood." Ze, indignant, packed his bags and left, crossing the river. Fayen said, "If this person returns, he can be saved. If he does not return, he cannot be saved." On the way, Ze thought to himself, "He is a teacher of five hundred people. How could he deceive me?" So he returned and asked Fayen for instruction again. Fayen said, "Just ask me, and I will answer you." Ze then asked, "What is Buddha?" Fayen said, "The fire-tending boy comes seeking fire." At these words, Ze was greatly enlightened. Nowadays, some just stare wide-eyed, trying to interpret intellectually. As the saying goes, "If the other has no sore, do not wound them." For such cases, those long in practice know the point of entry at once. In Fayen's line, this is called "arrowheads meeting"—no need for the Five Ranks of Sovereign and Minister or the Fourfold Analysis. Directly discussing "arrowheads meeting" is the style of his school. With a single phrase, it is seen directly and penetrated immediately. If you try to seek understanding within the phrases, you will never grasp it. When Fayen appeared in the world, he had five hundred followers. At that time, the Buddha Dharma was greatly flourishing. National Teacher Shao had long relied on Shoushan and believed he had attained the essential point. He collected Shoushan's writings and portrait, led a group, and traveled to Fayen's assembly. He too did not go for personal instruction, only having his disciples follow the assembly into the hall. One day, when Fayen ascended the seat, a monk asked, "What is the single drop of water from the Cao source?" Fayen said, "It is the single drop of water from the Cao source." The monk withdrew in bewilderment. Shao, hearing this in the assembly, was suddenly greatly enlightened. Later, he appeared in the world and succeeded Fayen. He presented a verse: \*On the peak of penetrating mystery,\* \*It is not the human realm.\* \*Outside the mind, there is no Dharma;\* \*Green mountains fill the eyes.\* Fayen confirmed it, saying, "Just this verse can continue my lineage. In the future, kings and nobles will revere you. I am not equal to you." Look at how the ancients became enlightened. What principle is this? You can't just have this mountain monk explain it. You must, throughout the twelve periods of the day, arouse your spirit and take on the responsibility like this. Then, in the future, when you extend a helping hand to others at the crossroads, it will not be a difficult matter. Thus, when a monk asked Fayen, "What is the Buddha Dharma?" Fayen said, "You are Huichao." What is there to betray? Don't you see Yunmen's saying: \*If you raise it and miss the mark, you immediately err.\* \*If you try to think about it, in what kalpa will you awaken?\* Xuedou later composed a verse about this, making it brilliantly clear. Let's try presenting it.

盡大地那裏得這消息。文彩已彰喃喃何用。又被風吹別調中。豈有恁麼事江國春風吹不起 鷓鴣啼在深花裏通這一路。莫謾大眾好。踏著龍頭三級浪高魚化龍扶籬摸壁。挨門傍戶。衲僧有什麼用處。守株待兔癡人猶戽夜塘水

> Where in all the world can such news be found? The brilliance is already revealed. What use is all this muttering? Blown away by the wind into another tune. How could there be such a thing? Spring winds over the river fail to stir; The partridge sings deep within the flowers. To understand this path, do not mislead the assembly. Step upon the dragon’s head. When the waves rise high, the fish transforms into a dragon. Clutching the fence, feeling the wall, leaning by the door—what use is this for a monk? Waiting by a stump for a rabbit. The fool still draws water from the night pond.

雪竇是作家。於古人難咬難嚼難透難見節角誵訛處。頌出教人見。不妨奇特。雪竇識得法眼關棙子。又知慧超落處。更恐後人向法眼言句下。錯作解會。所以頌出這僧如此問。法眼如是答。便是江國春風吹不起。鷓鴣啼在深花裏。此兩句只是一句。且道雪竇意在什麼處。江西江南多作兩般解會道。江國春風吹不起。用頌汝是慧超。只這箇消息。直饒江國春風也吹不起。鷓鴣啼在深花裏。用頌諸方商量這話。浩浩地。似鷓鴣啼在深花裏相似。有什麼交涉。殊不知。雪竇這兩句。只是一句。要得無縫無罅。明明向汝道。言也端語也端。蓋天蓋地。他問如何是佛。法眼云。汝是慧超。雪竇道。江國春風吹不起。鷓鴣啼在深花裏。向這裏薦得去。可以丹霄獨步。爾若作情解。三生六十劫。雪竇第三第四句。忒殺傷慈。為人一時說破。超禪師當下大悟處。如三級浪高魚化龍。癡人猶戽夜塘水。禹門三級浪。孟津即是龍門。禹帝鑿為三級。今三月三。桃花開時。天地所感。有魚透得龍門。頭上生角昂鬃鬣尾。拏雲而去。跳不得者點額而回。癡人向言下咬嚼。似戽夜塘之水求魚相似。殊不知。魚已化為龍也。端師翁有頌云。一文大光錢。買得箇油糍。喫向肚裏了。當下不聞飢。此頌極好。只是太拙。雪竇頌得極巧。不傷鋒犯手。舊時慶藏主愛問人。如何是三級浪高魚化龍。我也不必在。我且問爾。化作龍去。即今在什麼處。8

> Xuedou is a master of the craft. In places where the ancients are hard to bite, hard to chew, hard to penetrate, hard to see the joints and corners, the tangled errors—he composes verses to help people see. It’s truly extraordinary. Xuedou recognized the pivotal point of Fayan’s barrier, and he also knew where Huichao was stuck. Moreover, fearing that later people would misunderstand Fayan’s words, he composed this verse about the monk asking this way and Fayan answering like that. It goes: \*In the river country, the spring wind cannot lift it;\* \*The partridge cries deep within the flowers.\* These two lines are actually one. Now tell me, what is Xuedou’s intention here? In Jiangxi and Jiangnan, many people interpret them as two separate meanings, saying: “In the river country, the spring wind cannot lift it” is used to praise “You are Huichao”—just this message, even the river country’s spring wind cannot lift it. “The partridge cries deep within the flowers” is used to describe the various schools discussing this saying—vast and boundless, like a partridge crying deep within the flowers. What connection does that have? They don’t realize that Xuedou’s two lines are actually one, seamless and without gap, clearly telling you: the words are straightforward, the speech is straightforward, covering heaven and earth. He asked, “What is Buddha?” Fayan said, “You are Huichao.” Xuedou says: \*In the river country, the spring wind cannot lift it;\* \*The partridge cries deep within the flowers.\* If you can grasp it here, you can stride alone in the crimson sky. But if you take it as an intellectual understanding—three lifetimes and sixty kalpas. Xuedou’s third and fourth lines are exceedingly compassionate; for people’s sake, he reveals it all at once. Where Chan Master Chao attained great enlightenment in that moment, it was like: \*On the three‑tiered wave, a fish transforms into a dragon;\* \*Fools still bail night‑pond water.\* The three‑tiered wave at Yumen—Mengjin is the Dragon Gate, dug into three levels by Emperor Yu. Now on the third day of the third month, when the peach blossoms bloom, moved by heaven and earth, there are fish that leap through the Dragon Gate. Horns grow on their heads, manes and fins appear, and they ride the clouds away. Those who cannot jump strike their foreheads and return. Fools chew on the words, like bailing water from a night pond seeking fish—they don’t realize the fish has already turned into a dragon. Elder Duan had a verse: \*A single bright coin,\* \*Buys an oil cake.\* \*Eaten into the belly,\* \*At once, no more hunger.\* This verse is excellent, only too plain. Xuedou’s verse is extremely skillful, without harming the edge or forcing the hand. In the past, Abbot Qing loved to ask people: “What is ‘on the three‑tiered wave, a fish transforms into a dragon’?” I don’t need to be here. Instead, I ask you: Having transformed into a dragon, where is it right now?

垂示云。會則途中受用。如龍得水。似虎靠山。不會則世諦流布。羝羊觸藩守株待兔。有時一句。如踞地獅子。有時一句。如金剛王寶劍。有時一句。坐斷天下人舌頭。有時一句。隨波逐浪。若也途中受用。遇知音別機宜。識休咎相共證明。若也世諦流布。具一隻眼。可以坐斷十方。壁立千仞。所以道。大用現前。不存軌則。有時將一莖草。作丈六金身用。有時將丈六金身。作一莖草用。且道。憑箇什麼道理。還委悉麼。試舉看。

> When you truly understand, it's like finding ease along the path—as a dragon enters water, or a tiger leans against a mountain. When you don't understand, you're just caught in worldly views—like a ram butting a fence, or waiting by a stump for a rabbit. Sometimes one phrase is like a lion crouched on the ground. Sometimes one phrase is like a diamond king's sword. Sometimes one phrase cuts off the tongues of everyone under heaven. Sometimes one phrase rides with the waves. If you can find ease along the path, you'll meet those who know the tune, recognize the right moment, see what's auspicious or not, and confirm it together. If you're just caught in worldly views, even with one clear eye, you can cut off the ten directions— a sheer cliff rising a thousand feet. Thus it's said: When great function appears, no rules remain. Sometimes you take a single blade of grass and use it as a sixteen-foot golden body. Sometimes you take the sixteen-foot golden body and use it as a blade of grass. Now, what principle is this based on? Do you understand thoroughly? Let's look at an example.

【八】舉翠嵒夏末示眾云。一夏以來。為兄弟說話開口焉知恁麼看翠嵒眉毛在麼只贏得眼睛也落地。和鼻孔也失了。入地獄如箭射保福云。作賊人心虛灼然是賊識賊長慶云。生也舌頭落地。將錯就錯。果然雲門云。關走在什麼處去。天下衲僧跳不出。敗也。

> (Eight) Cuìyán addressed the assembly at the end of the summer retreat, saying: "All summer, I've been speaking for the sake of you brothers." <note>How could he open his mouth and say such a thing?</note> "Look, are Cuìyán's eyebrows still there?" <note>He only succeeded in having his eyes fall out, and his nostrils disappear as well. He'll fall into hell like an arrow shot from a bow.</note> Bǎofú said: "A thief has a guilty conscience." <note>Clearly, a thief recognizes a thief.</note> Chángqìng said: "Alive!" <note>His tongue falls to the ground. Taking the wrong as right, indeed so.</note> Yúnmén said: "Shut!" <note>Where did he run off to? All monks under heaven cannot jump out of this. Defeated!</note>

古人有晨參暮請。翠嵒至夏末。却恁麼示眾。然而不妨孤峻。不妨驚天動地。且道。一大藏教。五千四十八卷。不免說心說性。說頓說漸。還有這箇消息麼。一等是恁麼時節。翠嵒就中奇特。看他恁麼道。且道他意落在什麼處。古人垂一鉤。終不虛設。須是有箇道理為人。人多錯會道。白日青天說無向當話。無事生事。夏末先自說過。先自點檢。免得別人點檢他。且喜沒交涉。這般見解。謂之滅胡種族。歷代宗師出世。若不垂示於人。都無利益。圖箇什麼。到這裏見得透。方知古人有驅耕夫之牛。奪飢人之食手段。如今人問著。便向言句下咬嚼。眉毛上作活計。看他屋裏人。自然知他行履處。千變萬化。節角聱訛。著著有出身之路。便能如此與他酬唱。此語若無奇特。雲門保福長慶三人。咂咂地與他酬唱作什麼。保福云。作賊人心虛。只因此語。惹得適來說許多情解。且道保福意作麼生。切忌向句下覓他古人。爾若生情起念。則換爾眼睛。殊不知。保福下一轉語。截斷翠嵒脚跟。長慶云。生也。人多道。長慶隨翠嵒脚跟轉。所以道生也。且得沒交涉。不知長慶自出他見解道生也。各有出身處。我且問爾。是什麼處是生處。一似作家面前。金剛王寶劍。直下便用。若能打破常流見解。截斷得失是非。方見長慶與他酬唱處。雲門云。關。不妨奇特。只是難參。雲門大師。多以一字禪示人。雖一字中。須具三句。看他古人。臨機酬唱。自然與今時人逈別。此乃下句底樣子。他雖如此道。意決不在那裏。既不在那裏。且道在什麼處。也須子細自參始得。若是明眼人。有照天照地底手脚。直下八面玲瓏。雪竇為他一箇關字。和他三箇。穿作一串頌出。

> The ancients would attend morning and evening teachings. At the end of summer, Cuiyan addressed the assembly in this manner. Yet, he was not hindered by being solitary and lofty; he was not hindered from shaking heaven and earth. Now tell me, within the entire Buddhist canon of 5,048 scrolls, which inevitably speak of mind and nature, of sudden and gradual enlightenment—is there any trace of this message? It was precisely at such a time that Cuiyan was exceptionally remarkable. Look at how he spoke. Now tell me, where did his meaning lie? When the ancients cast a single hook, it was never in vain. There must be a principle to guide people. Many people misunderstand, saying it’s idle talk in broad daylight, stirring up trouble where there is none. At the end of summer, he spoke first, examining himself beforehand to avoid being examined by others. But this is completely missing the point. Such views are called exterminating the lineage of the barbarians. If the ancestral teachers throughout the generations appeared in the world without offering guidance to others, what benefit would there be? What would be the purpose? Only when you see through this will you understand that the ancients had the skill to drive away the plowman’s ox and snatch food from the hungry. Nowadays, when people are questioned, they chew on words and phrases, busying themselves with superficial matters. But if you look at those within his household, you naturally know how he conducted himself. With a thousand changes and ten thousand transformations, at every turn and corner, there is a way to free oneself. Only then can one engage in dialogue with him like this. If these words held no special meaning, why would the three masters—Yunmen, Baofu, and Changqing—have earnestly engaged in dialogue with him? Baofu said, “A thief’s heart is timid.” It was precisely because of these words that the many interpretations mentioned earlier arose. Now tell me, what was Baofu’s intention? Be careful not to search for the ancients within the words. If you give rise to thoughts and attachments, your eyes will be changed. Little do you know, Baofu added a turning phrase that cut off Cuiyan’s footing. Changqing said, “Alive!” Many people say that Changqing followed Cuiyan’s lead, hence saying “alive!” But this misses the point entirely. They don’t realize that Changqing expressed his own insight by saying “alive!” Each had his own way of freeing himself. Now I ask you, where is this “alive” place? It’s like wielding the Vajra King’s sword before a true master, using it directly. Only by breaking through ordinary views and cutting off gain and loss, right and wrong, can one see where Changqing engaged in dialogue with him. Yunmen said, “Barrier!” This is indeed remarkable, yet difficult to penetrate. Master Yunmen often used one-word Chan to instruct people. Even within a single word, three phrases must be contained. Look at how the ancients responded according to the situation—naturally, they were vastly different from people today. This is an example of a lower phrase. Though he spoke this way, his meaning certainly did not lie there. Since it wasn’t there, tell me, where was it? You must carefully investigate for yourself. If you are a clear-eyed person, with the ability to illuminate heaven and earth, you will immediately see through everything in all directions. For this single word “barrier” from Yunmen, Xuedou matched it with three phrases, stringing them together into a verse.

這老賊。教壞人家男女千箇萬箇。也有一箇半箇。分一節翠巖示徒 千古無對不信道。不妨奇特。若是恁麼人。方解恁麼道飲氣吞聲。雪竇也不少。和聲便打關字相酬 失錢遭罪同行道伴。猶作這去就。兩箇三箇潦倒保福放行把住。誰是同生同死。莫謗他好。且喜沒交涉這野狐精。合取口好道著也不妨。捉敗了也抑揚難得 嘮嘮翠巖分明是賊還辨得麼。天下人不知價白圭無玷多只是假。山僧從來無眼。碧眼胡僧是精識精。須是他始得。未得一半在誰辨真假 長慶相諳在什麼處。從頂門上。至脚跟下。一莖草也無眉毛生也

> <note>This old rogue, corrupting others' children.</note><note>Out of thousands, there might be one or half who gets a piece of it.</note><row>Cuīyán instructs the assembly—unmatched for a thousand ages.</row><note>If you don't believe it, no matter—it's still extraordinary. Only such a person can speak in such a way.</note><note>Swallowing anger and holding silence—Xuědòu is no less. He joins in and strikes.</note><row>Exchanging words like crossing swords—lose money and suffer punishment.</row><note>Even fellow travelers on the path still act like this. Two or three of them.</note><row>Lǎodǎo Bǎofú.</row><note>Releasing and restraining—who shares life and death? Don't slander him, fine. Luckily, it's irrelevant.</note><note>This wild fox spirit—better keep its mouth shut.</note><note>Even speaking of it is no harm—caught red-handed.</note><row>Hard to praise or blame—chattering Cuīyán is clearly a thief.</row><note>Can you still discern it? The world doesn't know its worth.</row><row>White jade without flaw.</row><note>Mostly just fake. This mountain monk has never had eyes. The blue-eyed foreign monk.</note><note>Recognizes essence with essence. Only he can manage it. Not even half attained.</note><row>Who can tell true from false? Chángqìng understands.</row><note>Where is it? From the crown of the head down to the soles of the feet—not a single blade of grass.</note><row>Eyebrows have grown.</row>

雪竇若不恁麼慈悲頌出令人見。爭得名善知識。古人如此。一一皆是事不獲已。蓋為後學著他言句。轉生情解。所以不見古人意旨。如今忽有箇出來。掀倒禪床。喝散大眾。怪他不得。雖然如此。也須實到這田地始得。雪竇道。千古無對。他只道。看翠嵒眉毛在麼。有什麼奇特處。便乃千古無對。須知古人吐一言半句出來。不是造次。須是有定乾坤底眼始得。雪竇著一言半句。如金剛王寶劍。如踞地獅子。如擊石火。似閃電光。若不是頂門具眼。爭能見他古人落處。這箇示眾。直得千古無對。過於德山棒臨濟喝。且道雪竇為人意在什麼處。爾且作麼生會他道千古無對。關字相酬。失錢遭罪。這箇意如何。直饒是具透關底眼。到這裏也須子細始得。且道是翠巖失錢遭罪。是雪竇失錢遭罪。是雲門失錢遭罪。爾若透得。許爾具眼。潦倒保福。抑揚難得。抑自己揚古人。且道保福在什麼處是抑。什麼處是揚。嘮嘮翠巖。分明是賊。且道他偷什麼來。雪竇却道是賊。切忌隨他語脈轉却。到這裏須是自有操持始得。白圭無玷。頌翠巖大似白圭相似。更無些瑕翳。誰辨真假。可謂罕有人辨得。雪竇有大才。所以從頭至尾。一串穿却。末後却方道。長慶相諳。眉毛生也。且道。生也在什麼處。急著眼看。9

> If Xuedou had not been so compassionate in composing this verse to show people, how could he be called a good teacher? The ancients were like this—each and every one acted only when it was truly necessary. This is because later learners become attached to their words and phrases, giving rise to intellectual understanding, and thus fail to grasp the ancients' true intent. If someone were to suddenly appear now, overturn the meditation seat, and shout to disperse the assembly, we could not blame them. Even so, one must genuinely reach that state to do so. Xuedou said, "Unmatched for a thousand ages." He simply said, "Look, are Cuiyan's eyebrows still there?" What is so extraordinary about that, to call it "unmatched for a thousand ages"? You must understand that when the ancients uttered a word or half a phrase, it was not done carelessly. One must have the eye that determines heaven and earth to do so. Xuedou's single word or half a phrase is like the Diamond King's sword, like a lion crouching on the ground, like sparks struck from stone, like a flash of lightning. If you do not have the eye on the crown of your head, how can you see where the ancients land? This public instruction is truly unmatched for a thousand ages, surpassing Deshan's stick and Linji's shout. Tell me, what was Xuedou's intention? How do you understand his saying "unmatched for a thousand ages"? "Repaying with a single word, losing money and incurring blame"—what does this mean? Even if you have the eye that penetrates barriers, here you must still be careful. Tell me, was it Cuiyan who lost money and incurred blame, or Xuedou, or Yunmen? If you can penetrate this, I'll grant that you have the eye. "Poor Baofu, hard to grasp whether he's lowering or raising." Lowering himself, raising the ancients—tell me, where did Baofu lower, and where did he raise? "Chattering Cuiyan, clearly a thief." Tell me, what did he steal? Xuedou says he's a thief—be careful not to get swept along by his words. Here, you must have your own grasp. "White jade without flaw." Praising Cuiyan is very much like white jade, without the slightest flaw or blemish. "Who can distinguish true from false?" It can be said that few can distinguish it. Xuedou has great talent, so from beginning to end, he strings it all together. Finally, he says, "Changqing knew him well—the eyebrows have grown." Tell me, where have they grown? Look quickly!

垂示云。明鏡當臺。妍醜自辨。鏌鎁在手。殺活臨時。漢去胡來。胡來漢去。死中得活。活中得死。且道到這裏。又作麼生。若無透關底眼轉身處。到這裏灼然不柰何。且道如何是透關底眼。轉身處。試舉看。

> The bright mirror stands on the platform—beauty and ugliness reveal themselves. The sharp sword is in hand—life and death are decided in the moment. The Han comes, the Hu goes; the Hu comes, the Han goes. Within death, life is found; within life, death is found. Now, tell me, what happens at this point? Without the eye that sees through the barrier, without the ability to turn freely, you will truly be helpless here. So, what is the eye that sees through the barrier? What is the turning point? Let us examine a case.

【九】舉僧問趙州。如何是趙州河北河南。總說不著。爛泥裏有刺。不在河南。正在河北州云。東門西門南門北門開也。相罵饒爾接嘴。相唾饒爾潑水。見成公案。還見麼。便打。

> A monk asked Zhaozhou, "What is Zhaozhou?"<note>North of the river, south of the river—neither quite captures it. There are thorns in the mud. It’s not south of the river. It’s precisely north of the river.</note>Zhaozhou said, "The east gate, the west gate, the south gate, the north gate."<note>They’re open. If you argue, I’ll let you have the last word. If you spit, I’ll let you splash the water. The case is right before you—do you see it? Then he struck.</note>

大凡參禪問道。明究自己。切忌揀擇言句。何故不見趙州舉道。至道無難。唯嫌揀擇。又不見雲門道。如今禪和子。三箇五箇聚頭口喃喃地。便道。這箇是上才語句。那箇是就身處打出語。不知古人方便門中。為初機後學。未明心地。未見本性。不得已而立箇方便語句。如祖師西來。單傳心印。直指人心。見性成佛。那裏如此葛藤。須是斬斷語言。格外見諦。透脫得去。可謂如龍得水。似虎靠山。久參先德。有見而未透。透而未明。謂之請益。若是見得透請益。却要語句上周旋。無有凝滯。久參請益。與賊過梯。其實此事不在言句上。所以雲門道。此事若在言句上。三乘十二分教。豈是無言句。何須達磨西來。汾陽十八問中。此問謂之驗主問。亦謂之探拔問。這僧致箇問頭。也不妨奇特。若不是趙州。也難抵對他。這僧問如何是趙州。趙州是本分作家。便向道。東門西門南門北門。僧云。某甲不問這箇趙州。州云。爾問那箇趙州。後人喚作無事禪。賺人不少。何故他問趙州。州答云。東門西門南門北門。所以只答他趙州。爾若恁麼會。三家村裏漢。更是會佛法去。只這便是破滅佛法。如將魚目比況明珠。似則似是則不是。山僧道。不在河南。正在河北。且道是有事是無事。也須是子細始得。遠錄公云。末後一句。始到牢關。指南之旨不在言詮。十日一風。五日一雨。安邦樂業。鼓腹謳歌。謂之太平時節。謂之無事。不是拍盲便道無事。須是透過關捩子。出得荊棘林。淨裸裸赤灑灑。依前似平常人。由爾有事也得。無事也得。七縱八橫。終不執無定有。有般底人道。本來無一星事。但只遇茶喫茶。遇飯喫飯。此是大妄語。謂之未得謂得。未證謂證。元來不曾參得透。見人說心說性說玄說妙。便道只是狂言。本來無事。可謂一盲引眾盲。殊不知。祖師未來時。那裏喚天作地。喚山作水。來為什麼祖師更西來。諸方陞堂入室。說箇什麼。盡是情識計較。若是情識計較。情盡方見得透。若見得透。依舊天是天。地是地。山是山。水是水。古人道。心是根。法是塵。兩種猶如鏡上痕。到這箇田地。自然淨裸裸赤灑灑。若極則理論。也未是安穩處在。到這裏。人多錯會。打在無事界裏。佛也不禮。香也不燒。似則也似。爭奈脫體不是。纔問著。却是極則相似纔拶著。七花八裂。坐在空腹高心處。及到臘月三十日。換手搥胸。已是遲了也。這僧恁麼問。趙州恁麼答。且道作麼生摸索。恁麼也不得。不恁麼也不得。畢竟如何。這些子是難處。所以雪竇拈出來。當面示人。趙州一日坐次。侍者報云。大王來也。趙州矍然云。大王萬福。侍者云。未到和尚。州云。又道來也。參到這裏。見到這裏。不妨奇特。南禪師拈云。侍者只知報客。不知身在帝鄉。趙州入草求人。不覺渾身泥水。這些子實處。諸人還知麼。看取雪竇頌。

> Generally speaking, when engaging in meditation and seeking the Way, to truly understand oneself, one must avoid getting caught up in picking and choosing words and phrases. Why? Haven't you seen how Zhaozhou cited the saying, "The supreme Way is not difficult; it only dislikes picking and choosing"? And haven't you seen Yunmen say, "Nowadays, those who practice Zen gather in groups of three or five, mumbling to themselves, saying, 'This is a profound statement,' or 'That expression comes from direct personal experience'"? They don't realize that the ancient masters, in their skillful means, established provisional statements for the sake of beginners and later students who had not yet clarified their minds or seen their true nature—they had no choice but to set up these expedient teachings. For example, when Bodhidharma came from the West, he transmitted the mind-seal directly, pointing straight to the human mind, seeing one's nature and becoming a Buddha. How could there be so much tangled complexity? One must cut off language, see the truth beyond conventions, and penetrate through. Only then can it be said to be like a dragon finding water or a tiger leaning against a mountain. Long-time practitioners among the earlier virtuous ones had insight but had not fully penetrated, or had penetrated but not yet clarified—this is called "seeking further instruction." If one has seen through and seeks further instruction, one still needs to engage skillfully with words and phrases, without any obstruction. Long-time practitioners seeking further instruction is like "helping a thief over a ladder." In reality, this matter is not found in words and phrases. That's why Yunmen said, "If this matter were in words and phrases, wouldn't the teachings of the Three Vehicles and the Twelve Divisions of the Canon already have words and phrases? Why would Bodhidharma have needed to come from the West?" Among Fenghuo's eighteen questions, this question is called the "question to test the master," also known as the "probing question." This monk's question is quite extraordinary. If it weren't for Zhaozhou, it would be hard to respond to him. The monk asked, "What is Zhaozhou?" Zhaozhou, being a genuine adept, replied, "East Gate, West Gate, South Gate, North Gate." The monk said, "I'm not asking about that Zhaozhou." Zhaozhou said, "Which Zhaozhou are you asking about?" Later people called this "Zen of no-affairs," and it has misled many. Why? The monk asked about Zhaozhou, and Zhaozhou answered, "East Gate, West Gate, South Gate, North Gate," thus only answering him about Zhaozhou. If you understand it this way, even a villager from a remote hamlet could claim to understand Buddhism. This is precisely what destroys the Dharma. It's like comparing fish eyes to bright pearls—similar in appearance, but not the real thing. This mountain monk says, "Not in Henan, but precisely in Hebei." Now, tell me, is this having affairs or having no affairs? You must examine this carefully. Yuanlu Gong said, "The final phrase reaches the牢固 barrier." The guiding principle is not in verbal explanations. "Ten days a wind, five days a rain"—this is peace and prosperity, contentment and singing, what is called a time of great peace, what is called "no-affairs." It's not about blindly claiming there are no affairs. One must penetrate the pivotal point, emerge from the thorny forest, utterly naked and free, yet still appearing like an ordinary person. Whether you have affairs or no affairs, you are free and unhindered, never clinging to emptiness or existence. Some people say, "Originally, there isn't a single speck of affairs; just drink tea when tea comes, eat rice when rice comes." This is a great false claim—claiming attainment without having attained, claiming realization without having realized. They haven't truly penetrated. When they hear others talk about mind, nature, mystery, or subtlety, they say it's just wild talk, that originally there are no affairs. This is truly "one blind person leading many blind people." They don't realize that before the Patriarch came, who was there to call heaven earth or mountains water? Why then did the Patriarch come from the West? What is spoken in various places when entering the hall or the room? It's all just intellectual calculation. If it's intellectual calculation, only when such thinking is exhausted can one see through. If one sees through, then heaven is still heaven, earth is still earth, mountains are mountains, waters are waters. The ancients said, "Mind is the root, phenomena are dust; both are like traces on a mirror." Reaching this state, one is naturally utterly naked and free. But if we talk about the ultimate principle, even this is not yet a place of complete stability. Here, many people misunderstand and fall into the realm of "no-affairs," not bowing to the Buddha, not burning incense. It may seem similar, but how could it be the genuine essence? As soon as they are questioned, it seems like the ultimate, but when pressed, they fall apart in confusion, sitting with empty bellies and lofty minds. When the year's end arrives, they beat their chests in regret—but it's already too late. This monk asked in this way, Zhaozhou answered in this way—now, how do you grasp it? This way won't do, not that way won't do either. After all, what? This is the difficult point. That's why Xuedou brings it up, showing it directly to people. One day, Zhaozhou was sitting. His attendant announced, "The great king has come." Zhaozhou suddenly said, "May the great king be well." The attendant said, "He hasn't arrived yet, Master." Zhaozhou said, "You said he has come." Meditating to this point, seeing to this point—it's truly extraordinary. Chan Master Nan commented: "The attendant only knows how to announce a guest; he doesn't know he is in the emperor's domain. Zhaozhou enters the weeds to seek someone, unknowingly covered in mud and water." Do you all understand this real point? Look at Xuedou's verse.

響。魚行水濁。莫謗趙州好撒沙撒土。莫帶累趙州。撈天摸地。作什麼句裏呈機劈面來 爍迦羅眼絕纖埃開也。那裏有許多門。背却趙州城。向什麼處去東西南北門相對自是爾輪鎚不到。開也無限輪鎚擊不開

> Sound. Fish swim, water muddies. Do not slander Zhaozhou's goodness. Scattering sand, scattering dust. Do not drag Zhaozhou down. Grasping at the sky, groping the earth—what are you doing? In the words, the opportunity is presented face to face— The Vajra eye is free from the slightest dust. Open. Where are there so many gates? Turning your back on Zhaozhou's city, where will you go? East, west, south, north—the gates face each other. It is you who fail to swing the hammer. Open. Yet countless hammer blows cannot break it open.

趙州臨機。一似金剛王寶劍。擬議即截却爾頭。往往更當面換却爾眼睛。這僧也敢捋虎鬚致箇問頭。大似無事生事。爭奈句中有機。他既呈機來。趙州也不辜負他問頭。所以亦呈機答。不是他特地如此。蓋為透底人自然合轍。一似安排來相似。不見有一外道。手握雀兒。來問世尊云。且道某甲手中雀兒。是死耶是活耶。世尊遂騎門閫云。爾道我出耶入耶一本云。世尊竪起拳頭云。開也合也外道無語。遂禮拜。此話便似這公案。古人自是血脈不斷。所以道。問在答處。答在問處。雪竇如此見得透。便道句裏呈機劈面來。句裏有機。如帶兩意。又似問人。又似問境相似。趙州不移易一絲毫。便向他道。東門西門南門北門。爍迦羅眼絕纖埃。此頌趙州人境俱奪。向句裏呈機與他答。此謂之有機有境。纔轉便照破他心膽。若不如此難塞他問頭爍迦羅眼者。是梵語。此云堅固眼。亦云金剛眼。照見無礙。不唯千里明察秋毫。亦乃定邪決正。辨得失。別機宜識休咎。雪竇云。東西南北門相對。無限輪鎚擊不開。既是無限輪鎚。何故擊不開。自是雪竇見處如此。爾諸人又作麼生。得此門開去。請參詳看。10

> Zhaozhou responded to the moment like a diamond king's treasure sword. If you hesitate, it cuts off your head. Often, it even swaps out your eyes right in front of you. This monk dared to stroke the tiger's whiskers and pose a question—much like stirring up trouble where there is none. Yet, within his words lay an opportunity. Since he presented an opening, Zhaozhou did not let down his question. Thus, he also responded with an opening. It wasn't that he deliberately acted this way; it's just that those who see through naturally align, as if arranged beforehand. Consider the story of a non-Buddhist who held a sparrow in his hand and asked the World-Honored One, "Tell me, is the sparrow in my hand alive or dead?" The World-Honored One then straddled the threshold and said, "You tell me, am I going out or coming in?"<note>Another version says: The World-Honored One raised his fist and said, "Open or closed?"</note> The non-Buddhist was speechless and then bowed in respect. This story resembles the present case. The ancients naturally maintained an unbroken lineage. Thus it is said: "The question lies in the answer; the answer lies in the question." Xuedou, seeing this so clearly, said: "Within the phrase, an opening is presented right to the face." Within the phrase, there is an opportunity—as if carrying dual meanings, resembling both a question to a person and a question about the situation. Zhaozhou did not shift even a hair's breadth and directly told him: "East gate, west gate, south gate, north gate—the indestructible eye leaves not a speck of dust." This verse praises Zhaozhou for taking away both person and situation. He responded to the opening presented within the phrase. This is called having both opportunity and situation. With just a turn, it illuminates and shatters his heart and gall. If it weren't like this, it would be hard to block his question. "Indestructible eye" is a Sanskrit term, meaning "firm eye," also called "diamond eye." It sees without obstruction—not only observing clearly over a thousand miles, but also determining right and wrong, discerning gain and loss, distinguishing opportunities, and recognizing fortune and misfortune. Xuedou said: "East, west, south, north gates face each other; endless hammer blows cannot break them open." Since there are endless hammer blows, why can't they break it open? This is simply Xuedou's way of seeing. How about all of you? How will you get this gate to open? Please reflect carefully.

垂示云。恁麼恁麼。不恁麼不恁麼。若論戰也。箇箇立在轉處。所以道。若向上轉去。直得釋迦彌勒。文殊普賢。千聖萬聖。天下宗師。普皆飲氣吞聲。若向下轉去。醯雞蠛蠓。蠢動含靈。一一放大光明。一一壁立萬仞。儻或不上不下。又作麼生商量。有條攀條。無條攀例。試舉看。

> The master said: "This way, that way. Not this way, not that way." If we speak of battle, each one stands at the turning point. Therefore it is said: "If you turn upward, even Śākyamuni, Maitreya, Mañjuśrī, Samantabhadra, the thousand sages and ten thousand saints, all the masters under heaven, must swallow their breath and fall silent. If you turn downward, even vinegar flies and midges, all crawling and sentient beings, each one emits great radiance, each one stands sheer as a ten-thousand-foot cliff." But if you are neither up nor down, how then shall we discuss it? Where there is a vine, grasp the vine; where there is no vine, grasp the example. Let us try to bring it forth and see.

【一〇】舉睦州問僧近離甚處探竿影草僧便喝作家禪客。且莫詐明頭也解恁麼去州云。老僧被汝一喝陷虎之機。猱人作麼僧又喝看取頭角。似則似。是則未是。只恐龍頭蛇尾州云。三喝四喝後作麼生逆水之波。未曾有一人出得頭。入那裏去僧無語果然摸索不著州便打云若使睦州盡令而行。盡大地草木。悉斬為三段這掠虛頭漢放過一著。落在第二。

> 【10】Muzhou asked a monk, "Where have you recently come from?" <note>Testing with a probing pole and shadow grass.</note> The monk immediately shouted. <note>A seasoned Chan practitioner. Yet, do not feign clarity—he also understands how to act like this.</note> Muzhou said, "This old monk has been shouted at by you." <note>A trap for tigers. What will the clever one do?</note> The monk shouted again. <note>Watch for the horns. It seems similar, but it is not quite right. I fear it may be a dragon's head but a snake's tail.</note> Muzhou said, "After three shouts, four shouts, what then?" <note>Waves against the current. No one has ever managed to rise above them. Where will you go?</note> The monk was speechless. <note>Indeed, he could not grasp it.</note> Muzhou then struck him, saying, <note>If Muzhou were to act with full authority, all the grass and trees across the earth would be cut into three pieces.</note> "This fellow who snatches at empty appearances." <note>Letting one move pass, he falls into the second.</note>

大凡扶竪宗教。須是有本分宗師眼目。有本分宗師作用。睦州機鋒。如閃電相似。愛勘座主。尋常出一言半句。似箇荊棘叢相似。著脚手不得。他纔見僧來。便道見成公案。放爾三十棒。又見僧云。上座。僧回首。州云。檐板漢。又示眾云。未有箇入頭處。須得箇入頭處。既得箇入頭處。不得辜負老僧。睦州為人多如此。這僧也善雕琢。爭奈龍頭蛇尾。當時若不是睦州。也被他惑亂一場。只如他問近離什麼處。僧便喝。且道他意作麼生。這老漢也不忙。緩緩地向他道。老僧被汝一喝。似領他話在一邊。又似驗他相似。斜身看他如何。這僧又喝。似則似是則未是。被這老漢穿却鼻孔來也。遂問云。三喝四喝後作麼生。這僧果然無語。州便打云。這掠虛頭漢。驗人端的處。下口便知音。可惜許。這僧無語。惹得睦州道掠虛頭漢。若是諸人。被睦州道三喝四喝後作麼生。合作麼生祇對。免得他道掠虛頭漢。這裏若是識存亡。別休咎。脚踏實地漢。誰管三喝四喝後作麼生。只為這僧無語。被這老漢便據欵結案。聽取雪竇頌出。

> In general, to uphold and establish the teachings, one must possess the genuine eye of a master and the genuine function of a master. Muzhou's swift responses were like flashes of lightning. He loved to test lecturers. Usually, when he uttered a phrase or half a sentence, it was like a thicket of thorns—impossible to grasp. As soon as he saw a monk approach, he would say, "Here's a ready-made case. I'll let you off with thirty blows." Another time, seeing a monk, he said, "Venerable One!" The monk turned his head. Muzhou said, "You're just a plank on the eaves." He also addressed the assembly, saying, "If you haven't yet found an entry point, you must find an entry point. Once you've found an entry point, don't let down this old monk." Muzhou often acted like this. This monk was also skilled in carving and polishing, but alas, he was a dragon's head with a snake's tail. If it hadn't been for Muzhou at that time, he would have caused quite a disturbance. Just look: when Muzhou asked, "Where have you come from recently?" the monk shouted. Now, what do you think his intention was? This old fellow wasn't rushed. Slowly, he said to him, "This old monk has been shouted at by you." It seemed as though he acknowledged his words on one side, yet also seemed to be testing him. He tilted his body, watching how he would respond. The monk shouted again. It seemed right, yet it wasn't quite right. This old fellow had already pierced his nostrils. Then he asked, "After three shouts, four shouts, then what?" The monk indeed had nothing to say. Muzhou then struck him, saying, "This fellow who grabs at emptiness!" When testing someone's true point, as soon as they open their mouth, you know their tune. What a pity! This monk had nothing to say, provoking Muzhou to call him "a fellow who grabs at emptiness." If it were any of you, when Muzhou said, "After three shouts, four shouts, then what?" how should you respond to avoid being called "a fellow who grabs at emptiness"? Here, if you recognize life and death, distinguish fortune and misfortune, and are someone who treads on solid ground, who cares about what comes after three shouts or four shouts? It was only because this monk had nothing to say that this old fellow could settle the case according to the facts. Now listen as Xue Dou recites his verse:

雷聲浩大。雨點全無。自古至今。罕有人恁麼若不是作家爭驗得只恐不恁麼兩喝與三喝 作者知機變㘞瞎漢。虎頭如何騎。多少人恁麼會。也有人作這見解若謂騎虎頭親言出親口。何止兩箇。自領出去教誰辨。賴有末後句。洎乎賺殺人看即不無。覰著即瞎。闍梨若著眼看。則兩手掊空。恁麼舉。且道是第幾機二俱成瞎漢 誰瞎漢拈來天下與人看

> <note>The thunder is mighty, yet not a drop of rain falls. From ancient times till now, few have truly understood this.</note><note>If not for a true master, who could verify it? I fear it is not truly grasped.</note><row>Two shouts and three shouts—the adept knows how to adapt.</row><note>Ah, you blind fool! How do you ride the tiger’s head? Many understand it this way. Some even hold this view.</note><row>If you say, “ride the tiger’s head,”</row><note>Words spoken from one’s own mouth—how could there be only two? Take it away yourself.</note><note>Who can discern it? Fortunately, there is the final phrase—yet it almost deceives people to death.</note><note>Looking is not nothing, but staring makes you blind. If you, venerable one, fix your eyes, you grasp at empty air. Speaking like this, tell me, which level of understanding is it?</note><row>Both become blind fools—which blind fool will pick it up and show it to the world?</row>

雪竇不妨有為人處。若不是作者。只是胡喝亂喝。所以古人道。有時一喝不作一喝用。有時一喝却作一喝用。有時一喝如踞地獅子。有時一喝如金剛王寶劍。興化道。我見爾諸人。東廊下也喝。西廊下也喝。且莫胡喝亂喝。直饒喝得興化。上三十三天。却撲下來。氣息一點也無。待我甦醒起來。向汝道未在。何故。興化未曾向紫羅帳裏撤真珠。與爾諸人在。只管胡喝亂喝作什麼。臨濟道。我聞汝等。總學我喝。我且問爾。東堂有僧出。西堂有僧出。兩箇齊下喝。那箇是賓。那箇是主。爾若分賓主不得。已後不得學老僧。所以雪竇頌道。作者知機變。這僧雖被睦州收。他却有識機變處。且道什麼處。是這僧識機變處。鹿門智禪師。點這僧云。識法者懼。巖頭道。若論戰也。箇箇立在轉處。黃龍心和尚道。窮則變。變則通。這箇些子。是祖師坐斷天下人舌頭處。爾若識機變。舉著便知落處。有般漢云。管他道三喝四喝作什麼。只管喝將去。說什麼三十二十喝。喝到彌勒佛下生。謂之騎虎頭。若恁麼知見。不識睦州則故是。要見這僧太遠在。如人騎虎頭。須是手中有刀。兼有轉變始得。雪竇道。若恁麼。二俱成瞎漢。雪竇似倚天長劍。凜凜全威。若會得雪竇意。自然千處萬處一時會。便見他雪竇後面頌。只是下注脚。又道誰瞎漢。且道是賓家瞎。是主家瞎。莫是賓主一時瞎麼。拈來天下與人看。此是活處。雪竇一時頌了也。為什麼却道。拈來天下與人看。且道作麼生看。開眼也著。合眼也著。還有人免得麼。

> Xuedou truly knows how to guide others. If one is not a true master, they just shout wildly without purpose. That’s why the ancients said: Sometimes a shout is not used as a shout. Sometimes a shout is indeed used as a shout. Sometimes a shout is like a lion crouching on the ground. Sometimes a shout is like the Diamond King’s precious sword. Xinghua said, “I see you all shouting in the east corridor, shouting in the west corridor—but don’t just shout wildly. Even if you could shout me up to the Heaven of the Thirty-Three, and I fell back down breathless, and after I revived I told you, ‘Not yet!’—why? Because I, Xinghua, have never scattered pearls from within the purple silk curtain for you all. So why do you keep shouting wildly?” Linji said, “I hear you all imitating my shouts. Let me ask you: If a monk comes out from the east hall and another from the west hall, and both shout at once—which is the guest, which is the host? If you can’t distinguish guest from host, don’t study under this old monk in the future.” Therefore, Xuedou praises in verse: \*A true master knows the moment’s change.\* This monk, though subdued by Muzhou, still had the awareness to recognize the turning point. Tell me, where was his recognition? Chan master Zhizhi of Lumen commented on this monk: “One who understands the Dharma fears.” Yantou said, “If we speak of battle, each one must stand where transformation occurs.” Huanglong Xinshang said, “Exhaustion leads to change; change leads to penetration. This little point is where the Patriarchs cut off the tongues of everyone under heaven. If you recognize the moment’s change, as soon as it’s raised you know where it lands.” Some fellows say, “Why bother whether it’s three shouts or four? Just keep shouting! What does it matter—thirty shouts, twenty shouts? Shout until Maitreya descends—that’s called riding the tiger’s head.” With such understanding, not only do they fail to recognize Muzhou, they are far from seeing this monk’s point. Riding a tiger’s head, you must hold a knife in hand and be able to transform—only then will it work. Xuedou says: \*If so, both become blind men.\* Xuedou is like a long sword leaning against the sky, awe-inspiring in its full power. If you grasp Xuedou’s meaning, naturally you’ll understand it everywhere, all at once. Then you’ll see that Xuedou’s following verse is just adding footnotes. He also says: \*Who is the blind one?\* Tell me, is it the guest who is blind, or the host? Or are both guest and host blind at once? \*Lifted up to show all under heaven.\* This is the living point. Xuedou has already praised it fully—why then say, “Lifted up to show all under heaven”? How, then, should one look? Whether your eyes are open or closed, it’s still there. Can anyone avoid it?

## 佛果圜悟禪師碧巖錄卷第一終

> The Blue Cliff Record, Volume 1