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贊曰：
祖師來也 雄峰蹦跳
珠走盤圓 機舒閫奧
師資密嚴 爪牙弘肇
光透重重 寶鏡高照。
「祖師來也，雄峰蹦跳」：說祖師來啦，這個很雄壯的山峰也活起來了，會蹦跳起來。沒有這個道理，那山峰怎麼會
蹦跳起來呢？「珠走盤圓」：像那個珠走玉盤似的，在一個玉盤裡頭，一個珠子來回來回轉，可是它也轉不出去。「機舒閫奧」：機，這就是互相打機鋒。這樣子互
相問答，很不可思議，一般人所不能明白。又是說雄峰蹦跳，又是說什麼和風撲面涼的，這一切，不知講什麼鬼話。「師資密嚴」：這種道理說來說去都是很不可思
議的。「爪牙弘肇」：爪就是好像禽獸那個爪牙；弘就是大；肇就是肇起，就是把這種禪宗的道理又一鱗一爪地都發揮出去了。「光透重重」：他這種的光芒四射，
重重無盡。「寶鏡高照」：就像什麼呢？就像那個寶鏡高照一樣。
或說偈曰：
清明掃墓見祖師
骨瘦如石披青衣
有何指示說不出
無一文字道天機
人死為鬼鬼怕聻
凡轉成聖聖非奇
剛毅木訥仁者近
五濁娑婆淨在西
「清明掃墓見祖師」：那百丈問他見沒見到祖師。他說「骨瘦如石披青衣」，穿上青色的衣服。「有何指示說不
出」：問他有什麼指示，他也說不出來。因為沒有嘛，說什麼？所以故意這麼問他。「無一文字道天機」：連一個字也沒說；也沒有說什麼洩漏天機的話，什麼都沒
有；要有呢，就真是「聻」。「人死為鬼，鬼怕聻」：人若死了，就變鬼；那鬼就是人的那個影子。人活著有個影子，你不知道那個影子就是跟著你的一個鬼。你怕
鬼，那就怕那個影子。每一個人死了，那個影子就變成鬼了。鬼影重重，那個鬼的影子是人的一半。它若有若無的，沒有一個實體，有影無形，沒有個形相，就是一
股陰氣在那。鬼又死了叫聻，趕這個「聻」呢， 又是那個鬼影子的一半。所以鬼呢，它只看見鬼的一半；另一半它就看不見了，所以它就怕了。
你知道嗎？我們人能看見他人有個影子跟著，我們人不會怕，不會說：「哎喲！那個鬼跟著你呀！哦！多可怕啊！」
不會的。你要單單的那個影子來了，沒有個人，
就有個影子在地下走路，嚇得你簡直不知怎麼好了。你們信不信？因為你看不見那個形相，只看見那恍恍惚惚的影子，所以就會怕了。那個聻的影子就是那個鬼的一
半；那一半（鬼），他（別的鬼）看不見了，（只看見聻），所以就怕。人看見那個（鬼），也是（人）那一半，看不見那就怕了，都是這樣的。因為他沒有見過，
所以就少見多怪，就是這樣，所以鬼怕聻。
「凡轉成聖聖非奇」：人若會修行，凡夫會如聖人。聖人，在人來講和人是一樣的，並沒有什麼不同。不過他的智慧
大，他的辯才高，但是這是在裡邊，外邊看不見，所以也不曉得那個聖人有什麼出奇的。「剛毅木訥仁者近」：剛是剛強；毅是毅力；木是木然，也是木訥，不願意
講話，很少講話的。這四種都是和仁很相近的，都是修道上很好的材料。「五濁娑婆」：我們的世界是五濁惡世。「淨在西」：你要想清淨，就在西方極樂世界，隨
你自己選擇。
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A verse in praise says:
The Patriarch came, and the majestic
summits
jumped about.
A pearl spun in a round plate;
The witty exchange was perplexing and
obscure.
The principles were subtle and esoteric;
The attendants brought about a vast
beginning.
The light penetrated layer upon layer;
A jeweled mirror shone from on high.
Commentary:
The Patriarch came, and the majestic summits
jumped about. With the coming of the Patriarch, the lofty
mountain peaks came alive and started jumping about. That's impossible.
How could the mountain peaks jump up?
A pearl spun in a round
plate. It was like a pearl spinning round and round in a jade
plate, never able to get off the plate. The witty exchange was
subtle and obscure. Their mutual questioning and answering was
very inconceivable, beyond the understanding of most people. They
said, “The majestic summits jumped about,” and “The gentle breeze felt
cool on my face.” Who knows what nonsense they were uttering?
The principles were subtle
and esoteric. These principles were spoken back and forth. The
attendants brought about a vast beginning. Attendants is
literally “talons and teeth.” The principles of the Chan School were
being expressed and propagated bit by bit.
The light penetrated layer
upon layer. His bright light shone in all directions, in
endless layers, like a jeweled mirror that shone
from on high.
Another verse says:
Sweeping the grave on “Clear and
Bright,” he
saw the Patriarch,
Thin as a stone slab and dressed in green
robes,
Yet he couldn't say what instructions were
given.
Not a single word was uttered of Heaven's
secrets.
People turn into ghosts after death, and
ghosts fear the
“ghost of a ghost.”
Ordinary people can become sages,
yet sages don't seem extraordinary.
Resolute, enduring, simple, and slow, one
approaches humaneness.
There are the five turbidities in the Saha;
purity is in the West.
Another verse says:
Sweeping the grave on “Clear and Bright,” he
saw the Patriarch. Dhyana Master Baizhang asked the Master if
he had seen the Patriarch. The Master said that the Patriarch was as thin
as a stone slab and dressed in green robes.
Yet he couldn't say what
instructions were given. When asked what instructions the
Patriarch had given, he couldn't say, because there hadn't been any.
So, what was he to say? Dhyana Master Baizhang was deliberately
questioning him that way.
Not a single word was
uttered of Heaven's secrets. Not a single word had been
spoken. There had not been any revelation of divine secrets. If there
had been, then it would really have been a “ghost of a ghost.”
People turn into ghosts
after death, and ghosts fear the “ghost of a ghost.” Ghosts
are the shadows of people. When people are alive, they have shadows.
You just don't realize that the shadow following you is a ghost. You're
afraid of ghosts? Then you're afraid those shadows. When a person dies,
the shadow becomes his ghost. So there are ghostly shadows everywhere.
The ghostly shadow is half of a person. It's there and yet not there.
It doesn't have any substance. It's a shadow without form, just a mass
of dark energy. When a ghost dies, it becomes a ji--“ghost of a ghost.”
The ji is half of the ghostly shadow. If a ghost sees the ji and
doesn't see the other half of the ghost, it becomes afraid.
If we were to see a person with a
shadow behind him, we wouldn‘t be afraid and say, “Yikes! There's a
ghost following you! How spooky!” But if you saw a disembodied shadow
walking by, you'd be scared silly. Do you believe it? If you didn't see
any material entity, but only a faint shadow, you'd be afraid. The ji
or “shadow of a ghost” is one half of the ghost. But when another ghost
sees the ji without the other half [the ghost], it gets scared. It's
the same as how a human being gets spooked when he sees a ghost without
the other half [a person]. In both cases, because it's something
they've never seen before, they think it's uncanny. That's why ghosts
fear ji.
Ordinary people can become
sages, yet sages don't seem extraordinary. If ordinary people
cultivate, they can become sages. Other people see sages as being the
same as themselves—as not being any different from people. The only
difference is that their wisdom is great and their eloquence is lofty,
but these qualities are internal; you can't perceive them from outside.
That's why people don't consider sages extraordinary in any way.
Resolute, enduring,
simple, and slow, one approaches humaneness. Resolute means
obstinate. Enduring means one has untiring energy. Simple and slow
means one is like wood—reluctant to talk. One seldom says anything.
These four qualities are very close to humaneness and righteousness.
These four are all very good qualities to have in cultivation.
There are the five
turbidities in the Saha; purity is in the West. Our world is
the evil world of the five turbidities. If you want to be pure, there
is the Western Land of Ultimate Bliss. The choice is yours.
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