大明高僧傳 6.22

6.22

釋居靜號愚丘。成都楊氏子也。年十四依白馬寺安慧出家。聞南堂禪師道望往謁。堂舉香嚴枯木裏龍吟話詰之。靜於言下大悟。一日堂問曰。莫守寒巖異草青。坐却白雲宗不妙。汝作麼生。靜曰。直須揮劍。若不揮劍漁父棲巢。堂矍然曰。這小廝兒靜珍重便行。後出世住東巖。甞謂眾曰。參學至要不出先南堂道最初句及末後句透得過者一生事畢。儻或未然更與爾分作十門。各各印證自心。還得穩當也未。第一須信有教外別傳。第二知有教外別傳。第三須會無情說法與有情說法無二。第四須見性如觀掌中之物。了了分明一一田地穩密。第五須具擇法眼。第六須要行鳥道玄路。第七須文武兼濟。第八須摧邪顯正。第九須大機大用。第十須向異類中行。凡欲紹隆法種。須盡此綱要方坐得這曲彔床子受天下人禮拜敢與佛祖為師。若不到恁麼田地秖一向虛頭。他時異日閻老子未放爾在。又偈曰。十門綱要掌中施。會得來時自有為。作者不須排位次。大都首尾是根基。

Śramaṇa Jūjìng, styled Yúqiū, was a son of the Yáng family of Chéngdū. At age fourteen, he renounced household life under Ānhuì at Báimǎ Monastery. Hearing of the repute in the Way of Chan Master Nántáng, he went to call on him. Nántáng raised Xiāngyán’s gongan of the dragon humming in a withered tree to examine him; Jūjìng attained great awakening under the words. One day, Nántáng asked, “Do not guard the strange grass turning green upon the cold crag; / Sitting upon the white clouds, the lineage is not wondrous. / How do you take it?” Jūjìng said, “One must directly brandish the sword. If one does not brandish the sword, the fisherman perches in a nest.” Nántáng, startled, said, “This little fellow!” Jūjìng said “Take care!” and immediately walked away. Later he appeared in the world and presided at Dōngyán. He used to say to the assembly, “The supreme essential of investigation and study does not go beyond what the late Nántáng said: if one can penetrate through the initial phrase and the final phrase, the affair of one’s lifetime is finished. If perchance that is not yet so, I will further divide it for you into ten gates, each to verify your own mind—whether you have attained firm security or not. First, one must have faith that there is a special transmission outside the teachings. Second, one must know there is a special transmission outside the teachings. Third, one must understand that the inanimate expounding the Dharma and the animate expounding the Dharma are not two. Fourth, one must see into the nature as clearly as viewing an object in the palm of one’s hand—distinct and lucid, each and every ground firmly secured and secret. Fifth, one must possess the eye of dharma selection. Sixth, one must walk the bird’s path and the mysterious track. Seventh, one must combine the literary and the martial. Eighth, one must destroy the heterodox and reveal the orthodox. Ninth, one must possess great capacity and great function. Tenth, one must walk among different kinds. Whoever wishes to continue and exalt the seed of the Dharma must fulfill these cardinal guidelines; only then is one fit to sit on this curved-wood chair, receive the bows of the world’s people, and dare to serve as a teacher to the buddhas and patriarchs. If one does not reach such a stage, it is merely continuous deception; on a future day, Old Man Yama will not let you off.” He also said in verse: / ‘The cardinal guidelines of ten gates are exercised in the palm; / When understood, action naturally follows. / An adept has no need to arrange ranks and orders; / In general, from beginning to end, they are the very ground.’”