佛果圜悟禪師碧巖錄 2.32

2.32

香林道。坐久成勞。還會麼。若會得。百草頭上。罷却干戈。若也不會。伏聽處分。古人行脚。結交擇友。為同行道伴。撥草瞻風。是時雲門旺化廣南。香林得得出蜀。與鵝湖鏡清同時。先參湖南報慈。後方至雲門會下。作侍者十八年。在雲門處。親得親聞。他悟時雖晚。不妨是大根器。居雲門左右十八年。雲門常只喚遠侍者。纔應喏。門云是什麼。香林當時。也下語呈見解弄精魂。終不相契。一日忽云。我會也。門云。何不向上道將來。又住三年。雲門室中。垂大機辯。多半為他遠侍者。隨處入作。雲門凡有一言一句。都收在遠侍者處。香林後歸蜀。初住導江水晶宮。後住青城香林。智門祚和尚。本浙人。盛聞香林道化。特來入蜀參禮。祚乃雪竇師也。雲門雖接人無數。當代道行者。只香林一派最盛。歸川住院四十年。八十歲方遷化。嘗云。我四十年。方打成一片。凡示眾云。大凡行脚。參尋知識。要帶眼行。須分緇素。看淺深始得。先須立志。而釋迦老子。在因地時。發一言一念。皆是立志。後來僧問。如何是室內一盞燈。林云。三人證龜成鼈。又問。如何是衲衣下事。林云。臘月火燒山。古來答祖師意甚多。唯香林此一則坐斷天下人舌頭。無爾計較作道理處。僧問。如何是祖師西來意。林云。坐久成勞。可謂言無味句無味。無味之談。塞斷人口。無爾出氣處。要見便見。若不見切忌作解會。香林曾遇作家來。所以有雲門手段。有三句體調。人多錯會道。祖師西來。九年面壁。豈不是坐久成勞。有什麼巴鼻。不見他古人得大自在處。他是脚踏實地。無許多佛法知見道理。臨時應用。所謂法隨法行。法幢隨處建立。雪竇因風吹火。傍指出一箇半箇。

Xianglin said: 'Sitting long brings fatigue.' Do you understand? If you understand, then atop the hundred grasses, weapons are put to rest. If you do not understand, humbly listen to the ruling. When the ancients went on itinerant pilgrimage, they formed associations and selected friends to serve as fellow companions of the Way, parting the grass to gaze upon the wind. At that time, Yunmen's flourishing teaching was in Guangnan; Xianglin made a special trip out of Shu, being a contemporary of Ehu and Jingqing. He first trained under Baoci in Hunan, and only later arrived in Yunmen's assembly, serving as attendant for eighteen years. At Yunmen's place, he personally received and personally heard it. Although he was late in awakening, he was undoubtedly a vessel of great capacity. Remaining by Yunmen's side for eighteen years, Yunmen would usually just call out, 'Attendant Yuan!' As soon as he answered 'Yes,' Yunmen would say, 'What is it?' Back then, Xianglin also offered words, presented understanding, and toyed with his spirit, but they never tallied. One day he suddenly said, 'I understand.' Yunmen said: 'Why don't you speak of the transcendent?' He stayed for another three years. In Yunmen's room, when he demonstrated great dynamic eloquence, more than half of it was for the sake of Attendant Yuan, who entered into action at every turn. Whenever Yunmen had a word or a phrase, it was all collected in Attendant Yuan's hands. Xianglin later returned to Shu, first residing at Shuijing Palace in Daojiang, and later at Xianglin in Qingcheng. Venerable Zhimon Zuo was originally a man of Zhe; having heard much of Xianglin's preaching of the Way, he came specially into Shu to pay homage and study. Zuo was the teacher of Xuedou. Although Yunmen received countless people, among those practicing the Way in that generation, only Xianglin's branch was the most flourishing. Returning to Chuan, he resided at monasteries for forty years, passing away only at the age of eighty. He once said: 'It took me forty years to form a single piece.' Whenever he addressed the assembly, he said: 'Generally, in itinerant pilgrimage, when calling upon kalyāṇamitras, you must walk with eyes open; you must distinguish black from white and see depth and shallowness before you can get anywhere. First, you must establish your resolve; when old man Śākya was on the causal stage, every word and every thought was the establishing of resolve.' Later, a monk asked: 'What is the single lamp inside the room?' Xianglin said: 'Three people testify that a turtle is a soft-shelled turtle.' He also asked: 'What is the matter under the patch-robe?' Xianglin said: 'In the twelfth month, fire burns the mountain.' From ancient times, answers to the ancestral master's meaning have been very numerous, yet Xianglin's single phrase alone sits upon and cuts off the tongues of all people in the world, leaving you no place to calculate or form doctrines. The monk asked, 'What is the meaning of the ancestral master coming from the West?' Xianglin said, 'Sitting long brings fatigue.' It can be called flavorless words and flavorless phrases; this flavorless talk blocks people's mouths, leaving you no room to breathe out. If you wish to see it, see it immediately; if you do not see it, by no means form an intellectual understanding. Xianglin had encountered an adept, so he possessed Yunmen's methods and the style of the Three Phrases. Many people mistakenly understand it, saying: 'The ancestral master came from the West and spent nine years wall-gazing; is that not sitting long bringing fatigue?' What hold is there in that? Do you not see the place where the ancient attained great freedom? He had his feet on solid ground, without all those Buddhist conceptual views and principles; he applied them dynamically as occasion arose, as it is said: 'Dharma accords with the practice of Dharma; the Dharma banner is erected everywhere.' Blowing on the fire in accordance with the wind, Xuedou points sideways to one or a half: