「期正提撕」：他的貪心很大，坐那個地方還不講話嘛，還不要求人，就等著人家來幫助他。期正提撕，提，就是提拔；撕，就是把他的無明給撕破了，打破他的無明，破除本來面目。你看我這個講法，怎麼樣啊？這就是貪心在那兒坐著等著吃現成的，等著房上下餅下來，要吃現成的，不勞而獲。
「忽門入堂」：忽然間雲門圓澄禪師就到堂裡來了。他這兒沒有說「忽門入門」；若說「忽門入門」，這個門怎麼入的那個門？兩個門不能入了，所以嘛，變成二門。那麼現在不二法門，所以他說進堂了。寫傳的人也懂得一點文字，所以沒有矛盾。
「高聲曰」：很大的聲，大聲就像暮鼓晨鐘似的。就說了，說什麼呢？說「放下著」：這樣子，像打個霹雷似的。
「師不覺有省」：這時候，這一位禪師聽著打這麼一個雷。霹雷，霹自己，這真給撕破了，那他真等到了，不勞而獲吃現成啦。所以有省，就是知道了，就是給撕破了。
雲門就問他了，說是「懷州牛喫禾」：懷州，河南那個地方，有個牛在那兒吃禾草。
「為什麼」：就問他了，這就是一個考驗，加一把火，再打一捶。那麼說為什麼「益州馬腹脹」：為什麼益州那個馬腹脹起來了。這個脹，也就是飽了。怎麼懷州那個牛吃草？益州那個馬腹就脹了？這就是要畫蛇添足，叫你不認識這個東西吃了什麼。畫蛇添足，無理取鬧。就是說一句話，叫你不懂了。你不懂，怎麼回事啊？你就要 find out 就要找了。這一找就生疑情了，這一疑，你疑到極點了，喔！就開悟了。這是這個法門，禪宗的法門就是這個，他叫你想像不到的，這叫「言語道斷，心行處滅」。有這個言語，但是，可不合理，你想也想不通，怎麼樣子牛吃草，馬腹會脹了？這若是愚癡的人，就在那兒憋著憋著轉不過來彎，就要鑽牛角尖去了。一鑽牛角尖，無路可通了，那麼開悟了，是這個方法，你們現在懂了嗎？
「師曰，問取露柱」：這個明盂禪師就說了，哦！你問它為什麼嗎？你去問問那個露天的柱子。那個露柱，就是沒有什麼遮攔，你問他去。你看這是說的什麼話？他無理取鬧，那麼互相你放機關槍，我就放手榴彈，看看把誰打死。
「曰」：這個雲門又說了，假如這個「樹倒藤枯畢竟句歸何處」：那你再說說看，那個樹也倒了，那個藤籮也枯死了。那你說這個露柱又在什麼地方？你問他。歸何處，叫他到回去，再說一句看。
他就說了，「長江翻白浪」：你看他說樹倒藤枯畢竟句歸何處。師曰，長江它也翻白浪。說歸到長江那兒去，長江那個白浪翻來翻去的，這都是這個繼續不斷的、川流不息的。那麼這也是答非所問。可是這因為他問得沒有理由，他答的也不需要理由，就因為這樣子，所以那個六祖大師的三十六對，你們研究佛法把它最好能背得出。他說問有以無對，他若問什麼叫有，你就問他什麼叫沒有。他若懂得什麼叫沒有，就知道什麼叫有了。問是以非對，他若問什麼叫是？啊！那什麼叫非呀？他若問什麼叫死啊？那什麼叫活啊？什麼叫男啊？什麼叫女呀？就是這麼樣子。就這麼鬥，看他們誰都敗的。你們懂了嗎？禪宗就是這麼在那兒鬥法呢，無事找事情幹，可是幹完了，又沒有事了。這個法本無法，說有何說，長江翻白浪。
「曰，尚疑你在」：說我還懷疑你沒有真了解，沒真開悟。你還有我相的存在呢，沒有真了解。
「師呈偈曰」：那麼這時候他這麼一說，他也就放不下了，就寫一首偈頌給他。這還是希望自己有人認識，所以師呈偈。
「觸處逢伊，識得伊」：說這個偈頌裡邊有一句，就說觸處－－無論到什麼地方就都碰到他，吃飯的時候也碰到他，睡覺的時候也看見他，穿衣服的時候也碰見他。識得伊，他認識他。這個伊也就是誰呢？不是旁人，就是自己那個本性、那個佛性，和佛是無二無別，沒有什麼兩樣的。
所以我們人啊，不要自暴自棄，不要總把佛看得有什麼了不起的。我們和佛是不增不減的，都是一樣；不過，佛是已成的佛，我們是沒有成的佛。就好像大家沒有生出來的人，就是鬼；已經生出來的，那鬼就是個人。和這個人就是佛，佛就是人，一樣的道理。所以很簡單，很平庸，不要那麼高談闊論，說是：「哦！我要佛來保護著我。」我們自己保護自己，不需要依賴佛。依賴佛，那不算是好漢。我們自己能往正確了做、往好了做，我們要學佛，我們不要依賴佛，這是我的 logic，這是我的邏輯學。我們要學佛，不要依賴佛，我們要作佛的一個真正的兒孫，不可以作佛的一個敗家子。不要這麼掛羊頭，賣狗肉，這就對啦！識得伊之句，有這麼一句。
「門揶揄之」：那麼本來這個偈說的是很對了、合理了，可是雲門這個澄公禪師更加一火，再給他打一捶。這一捶，就是諷刺諷刺他。這時候真了不起，你真超鍋越釜了。這個揶揄，就是諷刺，就是也不是看不起他，倒是和他開玩笑，這裡頭又是一種禪機。這個禪機一說了，他也就表示自己受不了了。「師拂袖出」：把袖這麼一甩，就走了。
待續 |
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He hoped others would uplift him and rend his confusion. He was quite greedy, sitting there without talking or making a request, but just waiting for people to help him. He hoped someone would tear away his ignorance, shattering it to reveal his original face. He was greedy and hoped he could sit there and have everything given to him without his having to work for it.
Suddenly Dhyana Master Yuancheng of Yunmen entered the hall. Note that the text says "Suddenly Men entered the hall," not "Suddenly the door (men also means "door") entered the door." How could a door enter a door? It would become two doors. But since we're talking about the nondual Dharma-door, the text says he entered the hall. The author of this had some literary understanding, so he didn't write a contradictory sentence like "the door entered the door."
And loudly--as loud as the great bell and drum which are hit in the early morning and late at night--said, "Put it down!" This command was like a peal of thunder.
The Master had an awakening. That peal of thunder positively rent the Dhyana Master's confusion. And so he really gained some benefit without having to work for it. He had an awakening on the spot. He understood, because his confusion had been torn away.
Master Yunmen asked, "Why is it that when the cow in Huaizhou eats grass, the horse in Yizhou gets full?" Huaizhou is in Henan Province. The cow there is eating grass that grows by the river. Why is it that the horse in Yizhou gets a full belly? This question is another test--it's adding more fuel to the fire. It's also like "drawing a snake and adding feet," being designed to confuse him as to who ate what, saying something that he cannot understand. When you hear a question like this, you wonder what it's talking about, so you want to find out. You give rise to doubt, and when the doubt reaches an extreme, you become enlightened. This is the Dharma-door of the Chan school. The teacher gives you something impossible to think about, bringing you to the state where "the path of language is cut off, and the activity of the mind perishes." Language is used, but not in a reasonable way, so you can't make any sense of it. How can a horse get full when a cow eats grass? A stupid person would try and try, but he wouldn't be able to get around the problem--he would drive himself into a corner. Once he finds himself trapped in a corner ith nowhere to go, he'll get enlightened. Do you understand the method now?
The Master said, "Go ask the pillar outside." Dhyana Master Mingyu's reply was, "You want to know why? Go ask the pillar which is standing outside in the open air." He was asked an unreasonable question, and so he gives an unreasonable answer. One person fired the machine gun, and the other tossed a hand grenade. Let's see who gets killed.
Master Yunmen replied, "When the tree topples and the vine dries up, what will you say then? When the tree falls over and the vine is dried up, where is the pillar then? Tell me that."
The Master said, "The white-capped waves are billowing in the Yangtze River." Master Yunmen asked him what he would say, and he talked about the white breakers in the Yangtze, coming up one after another in endless succession. His answer didn't fit the question. Since the question had been unreasonable, his answer didn't need to be reasonable either.
All of you who are studying the Buddhadharma should memorize the thirty-six pairs of opposites that the Sixth Patriarch spoke about. He said if someone asks about existence, answer with nonexistence. Suppose someone asks, "What is existence?" Ask him, "What is nonexistence?" If he understands nonexistence, he'll understand existence. If someone asks about truth, answer with falseness. If he asks what truth is, ask him what falseness is. If he asks what 'dead' means, ask him what 'living' means. If he asks what 'man' is, ask him what 'woman' is. If you counter people in this way, you can defeat them all. Do you all understand? This kind of parrying over the Dharma is what the Chan School is all about. Basically there is no issue, but people create issues to argue about, and after they are done arguing, the issues are gone as well. Although the Dharma basically doesn't exist, it can be talked about. And so he talked about the white-capped waves billowing in the Yangtze River.
Master Yunmen replied, "I suspect that 'you' still exist." I doubt that you have truly understood and become enlightened. Your mark of self is still there. You haven't really understood.
The Master presented a verse. When Master Yunmen said this, the Master couldn't put it down, so he wrote a verse. He still hoped someone would recognize him.
And so he presented a verse which has a line saying, "I run into him everywhere, and I recognize him." I run into him all the time, whether it's time to eat, time to sleep, or time to get dressed. And I recognize him. Who is he? He's just my inherent nature, the Buddha nature; he is no different from the Buddha.
And so we shouldn't look down on ourselves and see the Buddha as being extraordinary for having realized Buddhahood. We are neither more nor less than the Buddha; we are the same as the Buddha, except that the Buddha has attained Buddhahood, and we have not yet done so. It's the same as how people are ghosts before they are born as people. Once born, ghosts are people. By the same principle, people are Buddhas and Buddhas are people. It's a very simple and ordinary matter. We don't have to say something fancy like, "I hope the Buddha will protect me." We can protect ourselves; we don't have to rely on the Buddha. If we depend on the Buddha, then we aren't being responsible people. We should try to be good and proper, and learn to be like the Buddha, not depend on the Buddha. That's my logic. We should learn to be a good descendant of the Buddha, not a disgraceful one. We shouldn't pretend to be what we're not.
Master Yunmen made fun of him. Basically the verse was correct and reasonable, but Dhyana Master Yunmen, the Venerable Cheng, wanted to test him further-put the heat on-by ridiculing him, saying, "Oh, you're really something extraordinary." Master Yunmen was belittling him and teasing him, but there was Chan meaning in his teasing. Once he communicated this Chan meaning, the Master showed that he couldn't take it. The Master brushed his sleeves and left.
To be continued |
