汾陽無德禪師語錄 1.124

1.124

經過坦縣，眾請上堂，師至法座前，指云：「菴園會上，舍利弗纔見此座，便云：『此座高廣，吾不能陞。』被淨名一指，當禮須彌燈王如來，方陞此座。山僧今日不禮須彌燈王如來，便登此座，且道得什麼神力？會麼？三十年後，不得錯舉。」便陞座。師座定，拈拄杖打繩床一下云：「會麼？打草要蛇驚。」良久復云：「祖意難窮，得之者可越階梯；教乘易曉，失之者永隔毫𣯛。是以禪律同途，聖凡不異，迷情不了，背覺合塵，如識衣珠，不從別得。故我大覺世尊，於多子塔前分半座，告摩訶迦葉云：『吾有清淨法眼，涅槃妙心，實相無相，微妙正法，將付囑汝。汝當流布，勿令斷絕。』如是展轉，西天二十八祖、唐來六祖、諸方老和尚，各展鋒機，以為內護。及付囑國王大臣，有力檀信，以為外護。正是今日，都監司徒，知縣官員，遠近檀信。當院院主，東京大師，及堂內眾僧，同心堅請，令山僧敷揚正法，報佛慈恩。雖然如是，還記得靈山會上，付囑底事麼？記得者出來，對眾商量，要知端的。」有大師問：「出群之歌曲，格調似誰家？」師云：「紫衣天子賜，飛白自家書。」「不從人得底事又如何？」師云：「却請大師對眾道看。」「對眾道不得又作麼生？」師云：「清霄無障翳，剛有不明人。」講百法座主問：「和尚契禪床，禪床契和尚？」師云：「虛空還有筋骨麼？」主良久。師云：「會麼？」主無語，師云：「聽取一頌：座主與禪和，二義不相過，如斯更不會，靜處薩婆訶。」

Passing through Tan County, the assembly requested him to ascend the hall. The Master went before the Dharma seat and pointed, saying: "At the assembly in the mango grove, the moment Śāriputra saw this seat, he said: 'This seat is tall and broad; I cannot ascend it.' Pointed out by Vimalakīrti, only after paying homage to Sumeru Lamp King Tathāgata did he ascend this seat. Today this mountain monk does not pay homage to Sumeru Lamp King Tathāgata, yet immediately mounts this seat. Tell me, what supernatural power have I attained? Do you understand? Thirty years from now, do not bring this up mistakenly." He then mounted the seat. When the Master was seated, he took his staff and struck the rope-chair once, saying: "Do you understand? Beating the grass is to frighten the snakes." After a long pause, he said again: "The Patriarch's intention is hard to fathom; those who attain it can surpass the stages. The doctrinal vehicles are easy to understand; those who miss it are forever separated by a hair's breadth. Therefore, Chan and the Vinaya share the same path; the noble and the ordinary are not different. Deluded feelings are not dispelled when one turns one's back on enlightenment and joins with dust; like recognizing the jewel in one's robe, it is not obtained from elsewhere. Thus our Greatly Awakened World-Honored One, before the Tower of Many Sons, shared half his seat and told Mahākāśyapa: 'I have the pure Dharma-eye, the wondrous mind of nirvāṇa, the true mark without marks, the subtle and wondrous true Dharma, which I entrust to you. You must disseminate it and not let it be cut off.' Passed along in this manner, the twenty-eight patriarchs of India, the six patriarchs who came to the Tang, and the old venerables of the various quarters each displayed sharp dynamic action as the inner protection. And it was entrusted to kings, ministers, and powerful donors as the outer protection. Precisely today, the supervisor and director of education, the county magistrate officials, donors far and near, the abbot of this cloister, the great masters from the Eastern Capital, and the monks within the hall, with one mind firmly request this mountain monk to expound the true Dharma and repay the Buddha's compassionate kindness. Even though it is so, do you still remember the matter entrusted at the assembly on Vulture Peak? If anyone remembers, come forward and deliberate before the assembly, so we may know the reality." A great master asked, "To whose style does this extraordinary song belong?" The Master said, "The purple robe bestowed by the Son of Heaven; the flying white script written by oneself." "What about the matter that is not obtained from others?" The Master said, "Please, Great Master, tell it to the assembly and let us see." "What if one cannot tell it to the assembly?" The Master said, "In the clear night sky there are no obstructions; it is just that there are people who do not see clearly." A lecturer on the Hundred Dharmas asked, "Does the Master accord with the meditation bench, or does the meditation bench accord with the Master?" The Master said, "Does empty space have sinews and bones?" The lecturer paused for a long time. The Master said, "Do you understand?" The lecturer had nothing to say. The Master said: "Listen to a verse: / The lecturer and the Chan monk, / The two meanings do not cross each other. / If you still do not understand like this, / In a quiet place: svāhā."