垂示云。
玉將火試。金將石試。劍將毛試。水將杖試。至於衲僧門下。一言一句。一機一境。一出一入。一挨一拶。要見深淺。要見向背。且道將什麼。試請舉看。
玉將火試。金將石試。劍將毛試。水將杖試。至於衲僧門下。一言一句。一機一境。一出一入。一挨一拶。要見深淺。要見向背。且道將什麼。試請舉看。
Pointer
Jewels are tested with fire, gold is tested with a stone; a sword is tested with a hair, water is tested with a pole. In the school of the patchrobed monks, in one word, one phrase, one act, one state, one exit, one entry, one encounter, one response, you must see whether someone is deep or shallow, you must see whether he is facing forwards or backwards. But tell me, what will you use to test him with? I bring this up: look!
Jewels are tested with fire, gold is tested with a stone; a sword is tested with a hair, water is tested with a pole. In the school of the patchrobed monks, in one word, one phrase, one act, one state, one exit, one entry, one encounter, one response, you must see whether someone is deep or shallow, you must see whether he is facing forwards or backwards. But tell me, what will you use to test him with? I bring this up: look!
舉。
保福長慶遊山次(這兩箇落草漢)福以手指云。只這裏便是妙峯頂(平地上起骨堆。切忌道著。掘地深埋)
慶云。是則是。可惜許(若不是鐵眼銅睛幾被惑了。同病相憐。兩箇一坑埋却)
雪竇著語云。今日共這漢遊山。圖箇什麼(不妨減人斤兩。猶較些子。傍人按劍)
復云。百千年後不道無。只是少(少賣弄。也是雲居羅漢)
後舉似鏡清(有好有惡)清云。若不是孫公。便見髑髏遍野(同道者方知。大地茫茫愁殺人。奴見婢慇懃。設使臨濟德山出來。也須喫棒)。
保福長慶遊山次(這兩箇落草漢)福以手指云。只這裏便是妙峯頂(平地上起骨堆。切忌道著。掘地深埋)
慶云。是則是。可惜許(若不是鐵眼銅睛幾被惑了。同病相憐。兩箇一坑埋却)
雪竇著語云。今日共這漢遊山。圖箇什麼(不妨減人斤兩。猶較些子。傍人按劍)
復云。百千年後不道無。只是少(少賣弄。也是雲居羅漢)
後舉似鏡清(有好有惡)清云。若不是孫公。便見髑髏遍野(同道者方知。大地茫茫愁殺人。奴見婢慇懃。設使臨濟德山出來。也須喫棒)。
Case
Once when Pao Fu and Ch'ang Ch'ing were wandering in the mountains, Pao Fu pointed with his hand and said, "Right here is the summit of the mystic peak."
Ch'ang Ch'ing said, "Indeed it is. What a pity!"
Hsueh Tou added a word, saying, "Today what is the pur pose of travelling the mountains together with these fellows?"
He also said, "Hundreds of thousands of years hence, I don't say there are none, just that they will be few."
Later this (dialogue between Pao Fu and Ch'ang Ch'ing) was quoted to Ching Ch'ing. Ching Ch'ing said, "If it hadn't been Mr. Sun (Pao Fu), then you would have seen skulls covering the fields."
Notes
These two fellows have fallen into the weeds.
He raises a pile of bones on level ground. Just avoid speaking of it. Dig a hole and bury it deep.
If you don't have iron eyes or brass eyes, you'll probably be confused. Those with the same disease sympathize with each other.
The two men are buried in the same hole.
Inevitably Hsueh Tou diminishes people's worth. Still it amounts to something. The bystander wields the double-edged sword.
A petty boast; here's another cloud-dwelling saint.
There's good, there's bad.
Only those on the same path know. The great earth is so vast and desolate it kills people with sadness. When the manservant sees the maidservant, he takes care. Even if Lin Chi and Te Shan appeared, they too would have to take a beating.
Once when Pao Fu and Ch'ang Ch'ing were wandering in the mountains, Pao Fu pointed with his hand and said, "Right here is the summit of the mystic peak."
Ch'ang Ch'ing said, "Indeed it is. What a pity!"
Hsueh Tou added a word, saying, "Today what is the pur pose of travelling the mountains together with these fellows?"
He also said, "Hundreds of thousands of years hence, I don't say there are none, just that they will be few."
Later this (dialogue between Pao Fu and Ch'ang Ch'ing) was quoted to Ching Ch'ing. Ching Ch'ing said, "If it hadn't been Mr. Sun (Pao Fu), then you would have seen skulls covering the fields."
Notes
These two fellows have fallen into the weeds.
He raises a pile of bones on level ground. Just avoid speaking of it. Dig a hole and bury it deep.
If you don't have iron eyes or brass eyes, you'll probably be confused. Those with the same disease sympathize with each other.
The two men are buried in the same hole.
Inevitably Hsueh Tou diminishes people's worth. Still it amounts to something. The bystander wields the double-edged sword.
A petty boast; here's another cloud-dwelling saint.
There's good, there's bad.
Only those on the same path know. The great earth is so vast and desolate it kills people with sadness. When the manservant sees the maidservant, he takes care. Even if Lin Chi and Te Shan appeared, they too would have to take a beating.
保福長慶鏡清。總承嗣雪峯。他三人同得同證。同見同聞。同拈同用。一出一入。遞相挨拶。蓋為他是同條生底人。舉著便知落處。在雪峯會裏。居常問答。只是他三人。古人行住坐臥。以此道為念。所以舉著便知落處。一日遊山次。保福以手指云。只這裏便是妙峯頂。如今禪和子。恁麼問著。便只口似匾檐。賴值問著長慶。爾道保福恁麼道。圖箇什麼。古人如此。要驗他有眼無眼。是他家裏人。自然知他落處。便對他道。是即是可惜許。且道長慶恁麼道。意旨如何。不可一向恁麼去也。似則似。罕有等閑無一星事。賴是長慶識破他。雪竇著語云。今日共這漢遊山。圖箇什麼。且道落在什麼處。復云。百千年後不道無。只是少。雪竇解點胸正似黃檗道不道無禪。只是無師。雪竇恁麼道。也不妨險峻。若不是同聲相應。爭得如此孤危奇怪。此謂之著語。落在兩邊。雖落在兩邊。却不住兩邊。後舉似鏡清。清云。若不是孫公便見髑髏遍野孫公乃長慶俗姓也。不見僧問趙州。如何是妙峯孤頂。州云。老僧不答爾這話。僧云。為什麼不答這話。州云。我若答爾。恐落在平地上教中說妙峯孤頂。德雲比丘。從來不下山。善財去參。七日不逢。一日却在別峯相見。及乎見了。却與他說一念三世。一切諸佛。智慧光明。普見法門。德雲既不下山。因什麼却在別峯相見。若道他下山。教中道。德雲比丘從來不曾下山。常在妙峯孤頂到這裏。德雲與善財。的的在那裏。自後李長者打葛藤。打得好。
道妙峯孤頂。
是一味平等法門。
一一皆真。
一一皆全。
向無得無失。
無是無非處獨露。
所以善財不見。
到稱性處。如眼不自見。耳不自聞。指不自觸。如刀不自割。火不自燒。水不自洗。到這裏。教中大有老婆相為處。所以放一線道。於第二義門。立賓立主。立機境立問答。所以道。諸佛不出世。亦無有涅槃。方便度眾生。故現如斯事。且道畢竟作麼生免得鏡清雪竇恁麼道去。當時不能拍拍相應。所以盡大地人髑髏遍野。鏡清恁麼證將來。那兩箇恁麼用將來。雪竇後面頌出更顯煥。頌云。
道妙峯孤頂。
是一味平等法門。
一一皆真。
一一皆全。
向無得無失。
無是無非處獨露。
所以善財不見。
到稱性處。如眼不自見。耳不自聞。指不自觸。如刀不自割。火不自燒。水不自洗。到這裏。教中大有老婆相為處。所以放一線道。於第二義門。立賓立主。立機境立問答。所以道。諸佛不出世。亦無有涅槃。方便度眾生。故現如斯事。且道畢竟作麼生免得鏡清雪竇恁麼道去。當時不能拍拍相應。所以盡大地人髑髏遍野。鏡清恁麼證將來。那兩箇恁麼用將來。雪竇後面頌出更顯煥。頌云。
Commentary
Pao Fu, Ch'ang Ch'ing, and Ching Ch'ing were all successors of Hsueh Feng; these three men attained alike and realized alike, saw alike and heard alike, picked up alike and used alike. With one exit and one entrance, they pressed back and forth one after the other. Since they were men born of the same lineage, as soon as one raised something the others knew where it came down. In Hsueh Feng's congregation it was just these three who always engaged in questioning and answering. Whether walking, standing, sitting, or lying down, the ancients were mindful of this path; that is why as soon as it is brought up, they know where it comes down.
One day when he was wandering in the mountains Pao Fu pointed with his hand and said, "Right here is the summit of the mystic peak." When Ch'an men these days are questioned this way, then they only frown; fortunately it was Ch'ang Ch'ing who was asked. Tell me, when Pao Fu spoke this way, what was his purpose? When the ancient Pao Fu acted like this, he wanted to test whether Ch'ang Ch'ing had eyes or not.
Ch'ang Ch'ing was a man of his house, so naturally he knew what Pao Fu was getting at; thus he replied to him by saying, "Indeed it is. What a pity!" But tell me, when Ch'ang Ch'ing spoke this way, what was his meaning? You can't always go on this way. Though there are those who seem so, (actually) there is rarely anyone at ease without the slightest concern. Fortunately Ch'ang Ch'ing understood Pao Fu completely.
Hsueh Tou added a word saying, "Today, travelling the mountains with these fellows, what is the purpose?" Tell me, where does this come down? Again he said, "Hundreds of thousands of years hence, I don't say there are none, just that they will be few." Hsueh Tau knows how to point to himself. This is just like Huang Po's saying, "I don't say that there is no Ch'an, just that there are no teachers." Hsueh Tau speaking this way is also undeniably dangerous and steep. If Hsueh Tau hadn't answered back with the same voice, how could it have been this unique and marvelous? This is called an added comment; it comes down on both sides, but though it comes down on both sides, it doesn't remain on either side.
Later this was quoted to Ching Ch'ing. He said, "If it hadn't been Mr. Sun, then you would have seen skulls covering the fields." Sun is Ch'ang Ch'ing's lay surname. Haven't you heard how a monk asked Chao Chou, "What is the lone summit of the mystic peak?" Chou said, "I won't answer this question of yours." The monk asked, "Why won't you answer this question?" Chou said, "I fear that if I answered you, you would fall onto the level ground."
In the teachings it says that the mendicant Meghasri always stayed on the lone summit of the peak of wonder; he never came down from the mountain. Sudhana went to call on him and searched for seven days without encountering him. But then one day they met on a separate peak. When he had seen him, Meghasri explained for Sudhana that the three worlds are a moment of thought and the wisdom and illumination of all the Buddhas, the gate of Dharma that appears everywhere. Given that Meghasri never came down from the mountain, why then did they meet on a separate peak? If you say Meghasri just have come down from the mountain, yet in the teachings it says that he never did come down from the mountain, that he was always on the solitary summit of the peak of wonder. At this point, where are Meghasri and Sudhana really?
Later, Elder Li created some complications, and made up a verse quite well:
The lone summit of the mystic peak
Is the teaching of one-flavor equanimity.
Each and every one-they're all real;
Each and every one-they're all complete.
Where there's no gain and no loss,
No affirmation and no negation,There it stands alone revealed;
Therefore Sudhana couldn't see him.
When you get to the point of merging with nature, it's like "the eye does not see itself, the ear does not hear itself, the finger does not feel itselfi it's like a sword doesn't cut itself, fire does not burn itself." At this point there are many instances of compassionate assistance in the teachingsi this is why they let down a single path, and in methods of the secondary truth set up host and guest, devices and objects, questions and answers. Thus it is said, "The Buddhas have not appeared in the world, nor is there any nirvana. They manifest such things as expedient means to rescue sentient beings."
But tell me, in the end, how will you avoid Ching Ch'ing and Hsueh Tou talking as they did? If they hadn't been able to clap along in unison at that time, that would have been why "human skulls cover the fields all over the world." Ch'ang Ch'ing comes up with this testimony, and both Pao Fu and Ch'ang Ch'ing use it this way. Afterwards, Hsueh Tou comes out with a verse even more brilliant. The verse says,
Pao Fu, Ch'ang Ch'ing, and Ching Ch'ing were all successors of Hsueh Feng; these three men attained alike and realized alike, saw alike and heard alike, picked up alike and used alike. With one exit and one entrance, they pressed back and forth one after the other. Since they were men born of the same lineage, as soon as one raised something the others knew where it came down. In Hsueh Feng's congregation it was just these three who always engaged in questioning and answering. Whether walking, standing, sitting, or lying down, the ancients were mindful of this path; that is why as soon as it is brought up, they know where it comes down.
One day when he was wandering in the mountains Pao Fu pointed with his hand and said, "Right here is the summit of the mystic peak." When Ch'an men these days are questioned this way, then they only frown; fortunately it was Ch'ang Ch'ing who was asked. Tell me, when Pao Fu spoke this way, what was his purpose? When the ancient Pao Fu acted like this, he wanted to test whether Ch'ang Ch'ing had eyes or not.
Ch'ang Ch'ing was a man of his house, so naturally he knew what Pao Fu was getting at; thus he replied to him by saying, "Indeed it is. What a pity!" But tell me, when Ch'ang Ch'ing spoke this way, what was his meaning? You can't always go on this way. Though there are those who seem so, (actually) there is rarely anyone at ease without the slightest concern. Fortunately Ch'ang Ch'ing understood Pao Fu completely.
Hsueh Tou added a word saying, "Today, travelling the mountains with these fellows, what is the purpose?" Tell me, where does this come down? Again he said, "Hundreds of thousands of years hence, I don't say there are none, just that they will be few." Hsueh Tau knows how to point to himself. This is just like Huang Po's saying, "I don't say that there is no Ch'an, just that there are no teachers." Hsueh Tau speaking this way is also undeniably dangerous and steep. If Hsueh Tau hadn't answered back with the same voice, how could it have been this unique and marvelous? This is called an added comment; it comes down on both sides, but though it comes down on both sides, it doesn't remain on either side.
Later this was quoted to Ching Ch'ing. He said, "If it hadn't been Mr. Sun, then you would have seen skulls covering the fields." Sun is Ch'ang Ch'ing's lay surname. Haven't you heard how a monk asked Chao Chou, "What is the lone summit of the mystic peak?" Chou said, "I won't answer this question of yours." The monk asked, "Why won't you answer this question?" Chou said, "I fear that if I answered you, you would fall onto the level ground."
In the teachings it says that the mendicant Meghasri always stayed on the lone summit of the peak of wonder; he never came down from the mountain. Sudhana went to call on him and searched for seven days without encountering him. But then one day they met on a separate peak. When he had seen him, Meghasri explained for Sudhana that the three worlds are a moment of thought and the wisdom and illumination of all the Buddhas, the gate of Dharma that appears everywhere. Given that Meghasri never came down from the mountain, why then did they meet on a separate peak? If you say Meghasri just have come down from the mountain, yet in the teachings it says that he never did come down from the mountain, that he was always on the solitary summit of the peak of wonder. At this point, where are Meghasri and Sudhana really?
Later, Elder Li created some complications, and made up a verse quite well:
The lone summit of the mystic peak
Is the teaching of one-flavor equanimity.
Each and every one-they're all real;
Each and every one-they're all complete.
Where there's no gain and no loss,
No affirmation and no negation,There it stands alone revealed;
Therefore Sudhana couldn't see him.
When you get to the point of merging with nature, it's like "the eye does not see itself, the ear does not hear itself, the finger does not feel itselfi it's like a sword doesn't cut itself, fire does not burn itself." At this point there are many instances of compassionate assistance in the teachingsi this is why they let down a single path, and in methods of the secondary truth set up host and guest, devices and objects, questions and answers. Thus it is said, "The Buddhas have not appeared in the world, nor is there any nirvana. They manifest such things as expedient means to rescue sentient beings."
But tell me, in the end, how will you avoid Ching Ch'ing and Hsueh Tou talking as they did? If they hadn't been able to clap along in unison at that time, that would have been why "human skulls cover the fields all over the world." Ch'ang Ch'ing comes up with this testimony, and both Pao Fu and Ch'ang Ch'ing use it this way. Afterwards, Hsueh Tou comes out with a verse even more brilliant. The verse says,
妙峯孤頂草離離(和身沒却。脚下已深數丈也)
拈得分明付與誰(用作什麼。大地沒人知。乾屎橛堪作何用。拈得鼻孔失却口)
不是孫公辨端的(錯看箭。著賊了也不知)
髑髏著地幾人知(更不再活。如麻似粟。闍黎拈得鼻孔失却口)
拈得分明付與誰(用作什麼。大地沒人知。乾屎橛堪作何用。拈得鼻孔失却口)
不是孫公辨端的(錯看箭。著賊了也不知)
髑髏著地幾人知(更不再活。如麻似粟。闍黎拈得鼻孔失却口)
Verse
On the lone summit of the mystic peak, weeds grow in profusion
(You lose your body too. (The weeds) are already several fathoms deep beneath your feet.)
Clearly it is brought up-to be given to whom!
(And used for what! There's no one onearth who knows. A dry piece of shit;what is it good for! You've got your nostrils, but lost your mouth.)
If it hadn't been Mr. Sun discerning the real point,
(Wrong! Watch the arrow! He's caught the thief Without even realizing it.) Skulls would cover the ground, but how many people would know!
(They won't live again. They're numerous as hemp or millet seeds. You've got the nostrils but lost the mouth, Reverend.)
On the lone summit of the mystic peak, weeds grow in profusion
(You lose your body too. (The weeds) are already several fathoms deep beneath your feet.)
Clearly it is brought up-to be given to whom!
(And used for what! There's no one onearth who knows. A dry piece of shit;what is it good for! You've got your nostrils, but lost your mouth.)
If it hadn't been Mr. Sun discerning the real point,
(Wrong! Watch the arrow! He's caught the thief Without even realizing it.) Skulls would cover the ground, but how many people would know!
(They won't live again. They're numerous as hemp or millet seeds. You've got the nostrils but lost the mouth, Reverend.)
妙峯孤頂草離離。草裏輥有什麼了期。拈得分明付與誰。什麼處是分明處。頌保福道只這裏便是妙峯頂。不是孫公辨端的。孫公見什麼道理。便云。是則是可惜許。只如髑髏著地幾人知。汝等諸人還知麼瞎。
Commentary
"On the lone summit of the mystic peak, weeds grow in profusion." If you roll around in the weeds, when will you ever have done? "Clearly it is brought up-to be given to whom?" Where is the clarity? This praises Pao Fu saying, "Right here is the summit of the mystic peak."
"If it hadn't been Mr. Sun discerning the real point." What truth did Mr. Sun see that he could say, "So it is. What a pity!"? As for "Skulls would cover the ground, but how many people would know?" Do all you people know? Blind!
source NTI Reader, translation by Thomas Cleary
"On the lone summit of the mystic peak, weeds grow in profusion." If you roll around in the weeds, when will you ever have done? "Clearly it is brought up-to be given to whom?" Where is the clarity? This praises Pao Fu saying, "Right here is the summit of the mystic peak."
"If it hadn't been Mr. Sun discerning the real point." What truth did Mr. Sun see that he could say, "So it is. What a pity!"? As for "Skulls would cover the ground, but how many people would know?" Do all you people know? Blind!
source NTI Reader, translation by Thomas Cleary
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