「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？
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