8.4. 福州大安 (died 883). 會問百丈云. 學人欲識佛. 如何是佛. 丈云大似騎牛覔牛. 師 (大安) 云. 識後如何. 丈云如人騎牛至家. 師云. 未審始終如何保任即得相應去. 丈云譬如牧牛之士執杖親之. 勿令犯人苗稼. (禪林類聚卷二十.) 尋牛圖頌. 尋牛序一. 從來不失. 何用追尋. 由背覺以成踈. 在向塵而遂失. 家山漸遠. 岐路俄差. 得失熾然. 是非鋒起. 頌曰. 茫茫撥艸去追尋. 水闊山遙路更深. 力盡神疲無處覔. 但聞楓樹晚蟬吟. 見跡序二. 依經解義. 閱敎知踨. 明衆器爲一金. 軆萬物爲自己. 正邪不辨. 眞僞笑分. 未入斯門. 權爲見跡. 頌曰. 水邊林下跡偏多. 芳艸離披見也麽. 縱見深山更深處. 遼天鼻孔怎藏他. 見牛序三. 從聲得入. 見處逢源. 六根門著著無差. 動用中頭頭顯露. 水中鹽味. 色裏膠青. 貶上眉毛. 非是他物. 頌曰. 鶯黃枝上一聲聲. 日暖風和岸柳青. 只此更無囘避處. 森森頭角描難成. 得牛序四. 久埋郊外. 今日逢渠. 由境勝以難追. 戀芳叢而不已. 頑心尙勇. 野性猶存. 欲得純和. 必加鞭韃. 頌曰. 竭盡精神獲得渠. 心強力壯卒難除. 有時纔到高原上. 又入煙雲深所居. 牧牛序五. 前思纔起. 後念相隨. 由覺故以成眞. 在迷故以爲妄. 不由境有. 唯自心生. 鼻索牢牽. 不容擬議. 頌曰. 鞭索時時不離身. 恐伊縱步入埃塵. 相將牧得純和也. 羈鎖無拘自逐人. 騎牛歸家序六. 干戈已罷. 得失還空. 唱樵子之村歌. 吹兒童之野曲. 身横牛上. 目視雲霄. 呼喚不囘. 撈籠不住. 頌曰. 騎牛迤邐欲還家. 羌笛聲聲送晚霞. 一拍一歌無限意. 知意何必鼓唇牙. 忘牛存人序七. 法無二法. 牛且爲宗. 喩蹄兔之異名. 顯筌魚之差別. 如金出鑛. 似月離雲. 一道寒光. 威音劫外. 頌曰. 騎牛已得到家山. 牛也空兮人也閑. 紅日三竿猶作夢. 鞭繩空頓艸堂閒. 人牛俱忘序八. 凡情脫落. 聖意皆空. 有佛處不用遨遊. 無佛處急須走過. 兩頭不著. 千眼難窺. 百鳥銜華. 一場懡㦬. 頌曰. 鞭索人牛盡屬空. 碧天遼闊信難通. 紅爐焰上爭容雪. 到此方能合祖宗. 返本還源序九. 本來清淨. 不受一塵. 觀有相之榮枯. 處無爲之凝寂. 不同幻化. 豈假修治. 水綠山青. 坐觀成敗. 頌曰. 返本還源已費功. 爭如直下若盲聾. 庵中不見庵前物. 水自茫茫花自紅. 入廛垂手序十. 柴門獨掩. 千聖不知. 埋自己之風光. 負前賢之途轍. 提瓢入市. 策杖還家. 酒肆魚行. 化令成佛. 頌曰. 露胸跣足入廛來. 抹土塗灰笑滿顋. 不用神仙眞祕訣. 直教枯木放花開. FOOTNOTES [f1] As it was not expedient to set up Chinese type in England, special Chinese notes at the end of the book have been prepared in Japan, in which are found all the Chinese characters considered by the author useful for scholars’ reference. The superior figures throughout the present work point to the Chinese notes in the Appendix. [f2] One of the popular lectures prepared by the author for students of Buddhism, 1911. It was first published in _The Eastern Buddhist_, under the title, “Zen Buddhism as Purifier and Liberator of Life.” Since it treats of Zen in its general aspect, I have decided to make it serve as Introduction to this book. [f3] See also the Essay entitled “History of Zen Buddhism,” p. 151 ff. [f4] The founder of the Rinzai School of Zen Buddhism, died 867. [f5] The founder of the Ummon School of Zen Buddhism, died 996. [f6] Literally, an old clumsy gimlet of the Ch‘in dynasty. [f7] Zen has its own way of practising meditations so called, for the Zen methods are to be distinguished from what is popularly or Hinayanistically understood by the term. Zen has nothing to do with mere quietism or losing oneself in trance. I may have an occasion to speak more about the subject elsewhere. [f8] See also the Essay entitled, “Practical Methods of Zen Instruction.” [f9] Originally a mosquito driver in India. [f10] A bamboo stick a few feet long. [f11] Also a stick or baton fancifully shaped and made of all kinds of material. It means literally “as one wishes or thinks,” (_cinta_, in Sanskrit).