舉
舉。長沙。一日遊山。歸至門首(今日一日。只管落草。前頭也是落草。後頭也是落草)首座問。和尚什麼處去來(也要勘過這老漢。頭過新羅)沙云。
遊山來(不可落草。敗缺不少。草裏漢)首座云。
到什麼處來(拶。若有所至未免落草。相牽入火坑)沙云。
始隨芳草去。又逐落花回(漏逗不少。元來只在荊棘林裏坐)座云。
大似春意(相隨來也。將錯就錯。一手擡一手搦)沙云。
也勝秋露滴芙蕖(土上加泥。前箭猶輕後箭深有什麼了期)雪竇著語云。
謝答話(一火弄泥團漢。三箇一狀領過)。
舉。長沙。一日遊山。歸至門首(今日一日。只管落草。前頭也是落草。後頭也是落草)首座問。和尚什麼處去來(也要勘過這老漢。頭過新羅)沙云。
遊山來(不可落草。敗缺不少。草裏漢)首座云。
到什麼處來(拶。若有所至未免落草。相牽入火坑)沙云。
始隨芳草去。又逐落花回(漏逗不少。元來只在荊棘林裏坐)座云。
大似春意(相隨來也。將錯就錯。一手擡一手搦)沙云。
也勝秋露滴芙蕖(土上加泥。前箭猶輕後箭深有什麼了期)雪竇著語云。
謝答話(一火弄泥團漢。三箇一狀領過)。
Case
One day Ch'ang Sha went wandering in the mountains. Upon returning, when he got to the gate, the head monk asked, "Where are you coming from, Master?"
Sha said, "From wandering in the mountains."
The head monk asked, "Where did you go? "
Sha said, "First I went pursuing the fragrant grasses; then I returned following the falling flowers."
The head monk said, "How very much like the sense of springtime."
Sha said, "It even surpasses the autumn dew" dripping on the lotuses."
Hsueh Tou added the remark, "Thanks for your reply.
Notes
1. Today, one day. He has only fallen into the weeds; at first he was falling into the weeds; later he was still falling in the weeds.
2. He still wants to try this old fellow. The arrow has flown past Korea.
3. Don't fall in the weeds. He's suffered quite a loss. A man in the weeds.
4. A thrust. If he had gone anywhere, he couldn't avoid falling into the weeds. They drag each other into a pit of fire.
5. He's let slip quite a bit. From the beginning he's just been sitting in a forest of thorns.
6. He comes following along, adding error to error; one hand uplifts, one hand presses down.
7. He adds mud to dirt. The first arrow was light; the second arrow was deep. What end will there ever be?
8. A group of fellows playing with a mud ball. The three have their crimes listed on the same indictment.
One day Ch'ang Sha went wandering in the mountains. Upon returning, when he got to the gate, the head monk asked, "Where are you coming from, Master?"
Sha said, "From wandering in the mountains."
The head monk asked, "Where did you go? "
Sha said, "First I went pursuing the fragrant grasses; then I returned following the falling flowers."
The head monk said, "How very much like the sense of springtime."
Sha said, "It even surpasses the autumn dew" dripping on the lotuses."
Hsueh Tou added the remark, "Thanks for your reply.
Notes
1. Today, one day. He has only fallen into the weeds; at first he was falling into the weeds; later he was still falling in the weeds.
2. He still wants to try this old fellow. The arrow has flown past Korea.
3. Don't fall in the weeds. He's suffered quite a loss. A man in the weeds.
4. A thrust. If he had gone anywhere, he couldn't avoid falling into the weeds. They drag each other into a pit of fire.
5. He's let slip quite a bit. From the beginning he's just been sitting in a forest of thorns.
6. He comes following along, adding error to error; one hand uplifts, one hand presses down.
7. He adds mud to dirt. The first arrow was light; the second arrow was deep. What end will there ever be?
8. A group of fellows playing with a mud ball. The three have their crimes listed on the same indictment.
長沙鹿苑招賢大師。法嗣南泉。與趙州紫胡輩同時。機鋒敏捷。有人問教。便與說教。要頌便與頌。爾若要作家相見。便與爾作家相見。仰山尋常機鋒。最為第一。一日同長沙翫月次。仰山指月云。人人盡有這箇。只是用不得。沙云恰是。便倩爾用那。仰山云。爾試用看。沙一踏踏倒仰山起云。師叔一似箇大蟲。後來人號為岑大蟲。因一日遊山歸。首座亦是他會下人。便問和尚什麼處去來。沙云。遊山來。座云。到什麼處去來。沙云。始隨芳草去。又逐落花回。須是坐斷十方底人始得。古人出入未甞不以此事為念。看他賓主互換。當機直截。各不相饒。既是遊山。為什麼却問道。到什麼處去來。若是如今禪和子。便道到夾山亭來。看他古人。無絲毫道理計較。亦無住著處。所以道。始隨芳草去。又逐落花回。首座便隨他意向他道。大似春意。沙云。也勝秋露滴芙蕖。雪竇云。謝答語。代末後語也。也落兩邊。畢竟不在這兩邊。昔有張拙秀才。看千佛名經。乃問百千諸佛。但聞其名。未審居何國土。還化物也無。沙云。黃鶴樓崔顥題詩後。秀才曾題也未。拙云。未曾題。沙云。得閑題取一篇也好。岑大蟲平生為人。直得珠回玉轉。要人當面便會。頌云。
Commentary
Great Master Chao Hsien of the Deer Park at Ch'ang Sha succeeded to the Dharma of Nan Ch'uan; he was a contemporary of Chao Chou and Tzu Hu. The point of his wit was sharp and swift. If anyone asked about the Teachings, he would then give him an explanation of the Teachings; if someone wanted a verse, he would then give a verse. If you wanted to have a meeting of adepts, then he would have a meeting of adepts with you.
Yang Shan was usually considered foremost in having a sharp intellect. Once as he was enjoying the moon along with Ch'ang Sha, Yang Shan pointed at the moon and said,"Everyone has this; it's just that they can't use it." Sha said, "Quite true. So, shall I have you use it?" Yang Shan said, "Try to use it yourself." Sha kicked him over with one blow. Yang Shan got up and said, "Respected Uncle, you are just like a tiger." Hence, people later called Ch'ang Sha "Ts'en the Tiger."
One day as Sha returned from a stroll in the mountains, the head monk, who was also a man of Sha's congregation, asked him, "Where are you coming from, Master?" Sha said, "I come from a stroll in the mountains." The head monk asked, "Where did you go?" Sha said, "First I went following the fragrant grasses; then I returned pursuing the falling flowers." Only a man who had cut off the ten directions could be like this. The Ancients, in leaving and entering, never ever failed to be mind ful of this Matter. See how the host and guest shift positions together; confronting the situation directly, neither overlaps the other. Since he was wandering in the mountains, why did the monk ask, "Where did you go?" If he had been one of today's followers of Ch'an, he would have said, "I came to the inn on Mount Chia." See how that man of old did not have even the slightest hair of reason or judgement, and that he had no place to abide: that is why he said, "First I went following the fragrant grasses; then I returned pursuing the falling flowers." The head monk then followed his idea and said to him "How very much like the sense of springtime!" Sha said, "It even surpasses the autumn dew dripping on the lotuses." Hsueh Tou says on behalf (of the monk), "Thanks for your reply," as the final word. This too falls on both sides but ultimately does not remain on either side.
In the past there was a scholar, Chang Ch'o, who upon read ing the Sutra of the Thousand Names of Buddha, asked, "Of the hundreds and thousands of Buddhas, I have only heard their names; what lands do they dwell in, and do they convert beings or not?" Ch'ang Sha said, "Since Ts'ui Haob wrote his poems in the Golden Crane Pavillion, have you ever written or not?" Ch'o said, "No." Sha said, "When you have some free time, you should write one."
Ts'en the Tiger's usual way of helping people was like jewels turning, gems revolving; he wanted people to understand im mediately on the face of it.
Great Master Chao Hsien of the Deer Park at Ch'ang Sha succeeded to the Dharma of Nan Ch'uan; he was a contemporary of Chao Chou and Tzu Hu. The point of his wit was sharp and swift. If anyone asked about the Teachings, he would then give him an explanation of the Teachings; if someone wanted a verse, he would then give a verse. If you wanted to have a meeting of adepts, then he would have a meeting of adepts with you.
Yang Shan was usually considered foremost in having a sharp intellect. Once as he was enjoying the moon along with Ch'ang Sha, Yang Shan pointed at the moon and said,"Everyone has this; it's just that they can't use it." Sha said, "Quite true. So, shall I have you use it?" Yang Shan said, "Try to use it yourself." Sha kicked him over with one blow. Yang Shan got up and said, "Respected Uncle, you are just like a tiger." Hence, people later called Ch'ang Sha "Ts'en the Tiger."
One day as Sha returned from a stroll in the mountains, the head monk, who was also a man of Sha's congregation, asked him, "Where are you coming from, Master?" Sha said, "I come from a stroll in the mountains." The head monk asked, "Where did you go?" Sha said, "First I went following the fragrant grasses; then I returned pursuing the falling flowers." Only a man who had cut off the ten directions could be like this. The Ancients, in leaving and entering, never ever failed to be mind ful of this Matter. See how the host and guest shift positions together; confronting the situation directly, neither overlaps the other. Since he was wandering in the mountains, why did the monk ask, "Where did you go?" If he had been one of today's followers of Ch'an, he would have said, "I came to the inn on Mount Chia." See how that man of old did not have even the slightest hair of reason or judgement, and that he had no place to abide: that is why he said, "First I went following the fragrant grasses; then I returned pursuing the falling flowers." The head monk then followed his idea and said to him "How very much like the sense of springtime!" Sha said, "It even surpasses the autumn dew dripping on the lotuses." Hsueh Tou says on behalf (of the monk), "Thanks for your reply," as the final word. This too falls on both sides but ultimately does not remain on either side.
In the past there was a scholar, Chang Ch'o, who upon read ing the Sutra of the Thousand Names of Buddha, asked, "Of the hundreds and thousands of Buddhas, I have only heard their names; what lands do they dwell in, and do they convert beings or not?" Ch'ang Sha said, "Since Ts'ui Haob wrote his poems in the Golden Crane Pavillion, have you ever written or not?" Ch'o said, "No." Sha said, "When you have some free time, you should write one."
Ts'en the Tiger's usual way of helping people was like jewels turning, gems revolving; he wanted people to understand im mediately on the face of it.
大地絕纖埃(豁開戶牖當軒者誰。盡少這箇不得。天下太平)
何人眼不開(頂門上放大光明始得。撒土撒沙作什麼)
始隨芳草去(漏逗不少。不是一回落草。賴值前頭已道了)
又逐落花回(處處全真。且喜歸來。脚下泥深三尺)
羸鶴翹寒木(左之右之。添一句更有許多閑事在)
狂猿嘯古臺(却因新著力。添一句也不得。減一句也不得)
長沙無限意(便打。末後一句道什麼。一坑埋却。墮在鬼窟裏)。
咄。(草裏漢。賊過後張弓。更不可放過)
何人眼不開(頂門上放大光明始得。撒土撒沙作什麼)
始隨芳草去(漏逗不少。不是一回落草。賴值前頭已道了)
又逐落花回(處處全真。且喜歸來。脚下泥深三尺)
羸鶴翹寒木(左之右之。添一句更有許多閑事在)
狂猿嘯古臺(却因新著力。添一句也不得。減一句也不得)
長沙無限意(便打。末後一句道什麼。一坑埋却。墮在鬼窟裏)。
咄。(草裏漢。賊過後張弓。更不可放過)
Verse
The earth is clear of any dust
Open wide the doors and windows-who is under the eaves? None can miss this. The world is at peace.
Whose eyes do not open?
One must emit a great radiant light from his forehead before this is possible. Why scatter dirt and sand?
First he went following the fragrant grasses,
He's slipped quite a bit. It's not just one instance of falling into the weeds. Fortunately it happens that he already said this before.
Then he returned pursuing the falling flowers.
Everywhere is completely real. Luckily he came back.Under his feet the mud is three feet deep.
A weary cranec alights on a withered tree,
Accompanying him left and right, he adds a phrase. Still there are so many idle concerns?
A mad monkey cries on the ancient terrace.
After all it depends on personal application of effort. It is impossible either to add a phrase or to take a phrase away.
Ch'ang Sha's boundless meaning- ! strike.
What does the final phrase say? Bury them all in one pit. He's fallen into the ghost cave.
Bah!
A man in the weeds; this is drawing the bow after the thief has gone. Still, he can't be let go.
The earth is clear of any dust
Open wide the doors and windows-who is under the eaves? None can miss this. The world is at peace.
Whose eyes do not open?
One must emit a great radiant light from his forehead before this is possible. Why scatter dirt and sand?
First he went following the fragrant grasses,
He's slipped quite a bit. It's not just one instance of falling into the weeds. Fortunately it happens that he already said this before.
Then he returned pursuing the falling flowers.
Everywhere is completely real. Luckily he came back.Under his feet the mud is three feet deep.
A weary cranec alights on a withered tree,
Accompanying him left and right, he adds a phrase. Still there are so many idle concerns?
A mad monkey cries on the ancient terrace.
After all it depends on personal application of effort. It is impossible either to add a phrase or to take a phrase away.
Ch'ang Sha's boundless meaning- ! strike.
What does the final phrase say? Bury them all in one pit. He's fallen into the ghost cave.
Bah!
A man in the weeds; this is drawing the bow after the thief has gone. Still, he can't be let go.
且道這公案。與仰山問僧。近離甚處。僧云廬山。仰云。曾到五老峯麼。僧云。不曾到。仰云。闍黎不曾遊山。辨緇素看。是同是別。到這裏。須是機關盡意識忘。山河大地。草芥人畜。無些子滲漏。若不如此。古人謂之猶在勝妙境界。不見雲門道。直得山河大地。無纖毫過患。猶為轉物。不見一切色。始是半提。更須知有全提時節向上一竅。始解穩坐。若透得。依舊山是山水是水。各住自位。各當本體。如大拍盲人相似。趙州道。
鷄鳴丑。
愁見起來還漏逗。
裙子褊衫箇也無。
袈裟形相些些有。
裩無襠袴無口。
頭上青灰三五斗。
本為修行利濟人。
誰知翻成不唧𠺕。
若得真實到這境界。何人眼不開。一任七顛八倒。一切處都是這境界。都是這時節。十方無壁落。四面亦無門。所以道。始隨芳草去。又逐落花回。雪竇不妨巧只去他左邊貼一句。右邊貼一句。一似一首詩相似。羸鶴翹寒木。狂猿嘯古臺。雪竇引到這裏。自覺漏逗。驀云。長沙無限意。咄。如作夢却醒相似。雪竇雖下一喝。未得勦絕。若是山僧即不然。長沙無限意。掘地更深埋。
垂示云。掣電之機徒勞佇思。當空霹靂。掩耳難諧。腦門上播紅旗。耳背後輪雙劍。若不是眼辨手親。爭能搆得。有般底。低頭佇思。意根下卜度。殊不知髑髏前見鬼無數。且道不落意根。不抱得失。忽有箇恁麼舉覺。作麼生祗對。試舉看。
鷄鳴丑。
愁見起來還漏逗。
裙子褊衫箇也無。
袈裟形相些些有。
裩無襠袴無口。
頭上青灰三五斗。
本為修行利濟人。
誰知翻成不唧𠺕。
若得真實到這境界。何人眼不開。一任七顛八倒。一切處都是這境界。都是這時節。十方無壁落。四面亦無門。所以道。始隨芳草去。又逐落花回。雪竇不妨巧只去他左邊貼一句。右邊貼一句。一似一首詩相似。羸鶴翹寒木。狂猿嘯古臺。雪竇引到這裏。自覺漏逗。驀云。長沙無限意。咄。如作夢却醒相似。雪竇雖下一喝。未得勦絕。若是山僧即不然。長沙無限意。掘地更深埋。
垂示云。掣電之機徒勞佇思。當空霹靂。掩耳難諧。腦門上播紅旗。耳背後輪雙劍。若不是眼辨手親。爭能搆得。有般底。低頭佇思。意根下卜度。殊不知髑髏前見鬼無數。且道不落意根。不抱得失。忽有箇恁麼舉覺。作麼生祗對。試舉看。
Commentary
Take this public case along with Yang Shan's asking a monk, "Where have you just come from?" The monk said, "Mount Lu." Yang Shan said, "Did you visit the Five Elders Peak?" The monk said, "I didn't get there." Yang Shan said, "You never visited the mountain at all." Distinguish the black and white, and see if they are the same or if they are different. At this point, mental machinations must come to an end, and conscious knowledge be forgotten, so that over mountains, rivers, and earth, plants, people, and animals you have no leaking at all. If you are not like this, the Ancients called that "still remaining in the realm of surpassing wonder."
Haven't you seen how Yun Men said, "Even if you realize that there is no trouble at all in the mountains, rivers, and earth, still this is a turning phrase: when you do not see any forms, this is only half the issue. You must further realize that there is a time when the whole thing is brought up, the single opening upward; only then can you sit in peace?" If you can pass through, then as before mountains are mountains, rivers are rivers; each abides in its own state, each occupies its own body. You will be like a completely blind man. Chao Chou said,
The cock crows in the early morning;
Sadly I see as I rise how worn out I am;
I haven't a kilt or a shirt,
Just the semblance of a robe.
My loincloth has no seat, my pants no opening
On my head are three or five pecks of grey ashes.
Originally I intended to practice to help save others;
Who would have suspected that instead I would become an idiot!
If one can truly reach this realm, whose eyes would not open? Though you go through upsets and spills, all places are this realm, all places are this time and season. "The ten directions are without walls, and the four quarters are without gates."That is why he said, "First I went following the fragrant grass es; then I returned pursuing the falling flowers." Skillful in deed, Hsueh Tau just goes and adds a phrase to his left and a phrase to his right, just like a poem. "The weary crane alights on a withered tree. The mad monkey cries on an ancient terrace." When Hsueh Tau has drawn it out this far, he realizes how he has indulged himself: suddenly he says, "Ch'ang Sha's boundless meaning-Bah!" This was like having a dream but suddenly awakening. Though Hsueh Tau gave a shout, he still didn't completely finish the matter. If it were up to me, I would do otherwise: Ch'ang Sha's boundless meaning-dig out the ground and bury it deeper.
source NTI Reader, translation by Thomas Cleary
Take this public case along with Yang Shan's asking a monk, "Where have you just come from?" The monk said, "Mount Lu." Yang Shan said, "Did you visit the Five Elders Peak?" The monk said, "I didn't get there." Yang Shan said, "You never visited the mountain at all." Distinguish the black and white, and see if they are the same or if they are different. At this point, mental machinations must come to an end, and conscious knowledge be forgotten, so that over mountains, rivers, and earth, plants, people, and animals you have no leaking at all. If you are not like this, the Ancients called that "still remaining in the realm of surpassing wonder."
Haven't you seen how Yun Men said, "Even if you realize that there is no trouble at all in the mountains, rivers, and earth, still this is a turning phrase: when you do not see any forms, this is only half the issue. You must further realize that there is a time when the whole thing is brought up, the single opening upward; only then can you sit in peace?" If you can pass through, then as before mountains are mountains, rivers are rivers; each abides in its own state, each occupies its own body. You will be like a completely blind man. Chao Chou said,
The cock crows in the early morning;
Sadly I see as I rise how worn out I am;
I haven't a kilt or a shirt,
Just the semblance of a robe.
My loincloth has no seat, my pants no opening
On my head are three or five pecks of grey ashes.
Originally I intended to practice to help save others;
Who would have suspected that instead I would become an idiot!
If one can truly reach this realm, whose eyes would not open? Though you go through upsets and spills, all places are this realm, all places are this time and season. "The ten directions are without walls, and the four quarters are without gates."That is why he said, "First I went following the fragrant grass es; then I returned pursuing the falling flowers." Skillful in deed, Hsueh Tau just goes and adds a phrase to his left and a phrase to his right, just like a poem. "The weary crane alights on a withered tree. The mad monkey cries on an ancient terrace." When Hsueh Tau has drawn it out this far, he realizes how he has indulged himself: suddenly he says, "Ch'ang Sha's boundless meaning-Bah!" This was like having a dream but suddenly awakening. Though Hsueh Tau gave a shout, he still didn't completely finish the matter. If it were up to me, I would do otherwise: Ch'ang Sha's boundless meaning-dig out the ground and bury it deeper.
source NTI Reader, translation by Thomas Cleary
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