景德傳燈錄 25.14

25.14

漳州羅漢院守仁禪師泉州永春人也。初參淨慧。後迴故郡止東安興教寺上方院。示眾曰。只據如今誰欠誰剩。然雖如此猶是第二義門。上座若明達得去。也且是一是二。更須子細看。僧問。如何是祖師西來的的意。師曰。即今是什麼意。問如何是涅槃。師曰。生死。曰如何是生死。師曰。適來道什麼。僧眾晚參。師謂眾曰。物物本來無處所。一輪明月印心池。便歸方丈。師次住漳州報恩院。謂眾曰。報恩遮裏不曾與人揀話。今日與諸上座揀一兩則話。還願樂麼。諸上座鶴脛長鳧脛短。甘草甜黃蘗苦。恁麼揀辨還愜雅意麼。諸上座莫道血脈不通泥水有隔好。且莫錯會。珍重。僧問。如何是西來意。師曰。喚什麼作西來意。曰恁麼即無西來也。師曰。由汝口頭道。問如何是報恩家風。師曰。無汝著眼處。問學人未委稟承請師方便。師曰。莫相孤負麼。曰恁麼即有師資之分也。師曰。叢林見多。問如何是佛法大意。師曰。向汝道什麼。問如何是無生之相。師曰。捨身受身。曰恁麼即生死無過也。師曰。料汝恁麼會。師又曰。人人皆備理一一盡圓常。問如何是圓常之理。師曰。無事不參差。曰恁麼即縱橫法界也。師曰。巧道有何難。問如何是不到三寸。師曰。汝問我答。師問僧。什麼處來。曰福州來。師曰。跋涉如許多山嶺。阿那箇是上座自己。曰某甲親離福州。師曰。恁麼商量別有商量。曰更作麼生商量。師曰。汝話墮也。問不昧緣塵請師一接。師曰。喚什麼作緣塵。僧曰。若不伸問焉息疑情。師曰。若不是今日便作官方。

Chan Master Shouren of Luohan Monastery in Zhangzhou was a native of Yongchun in Quanzhou. At first he studied under Jinghui, and later he returned to his home commandery to dwell at the Upper Quarters of Xingjiao Temple in Dong'an. He addressed the assembly, saying: "Judging solely by the present moment, who lacks anything, and who has an excess? Even so, this is still the gate of secondary truth. If you sthaviras can arrive at clear understanding, is it one or is it two? You must examine it even more closely." A monk asked, "What is the exact meaning of the ancestral master's coming from the west?" The master said, "What meaning is there right now?" [The monk] asked, "What is nirvāṇa?" The master said, "Birth and death." [The monk] said, "What is birth and death?" The master said, "What did you say just now?" The monastic assembly gathered for evening instruction. The master said to the assembly: "Things originally have no location; / A round bright moon is reflected in the mind's pool." He then returned to the abbot's quarters. The master subsequently dwelled at Bao'en Monastery in Zhangzhou. He said to the assembly: "Here at Bao'en, I have never picked apart phrases for people. Today, I shall pick apart a phrase or two for you sthaviras. Would you welcome that? Sthaviras! The crane's legs are long; the wild duck's legs are short. Licorice is sweet; phellodendron is bitter. Does discriminating like this satisfy your refined tastes? Sthaviras, do not say that the bloodlines do not communicate or that mud and water separate them! Do not misunderstand! Take care!" A monk asked, "What is the meaning of coming from the west?" The master said, "What do you call the meaning of coming from the west?" [The monk] said, "Then there is no coming from the west." The master said, "That comes from your mouth." [The monk] asked, "What is Bao'en's house style?" The master said, "There is no place for you to set your eyes." [The monk] asked, "The student has not yet understood the transmission; please, Master, provide skillful means." The master said, "Are we failing each other?" [The monk] said, "Then there is the distinction between teacher and disciple." The master said, "Such views are plentiful in the monasteries." [The monk] asked, "What is the great meaning of the Buddha-dharma?" The master said, "What did I say to you?" [The monk] asked, "What is the characteristic of non-arising?" The master said, "Casting off the body and receiving a body." [The monk] said, "Then there is no fault in birth and death." The master said, "I expected you to understand it that way." The master also said: "Every person is completely endowed with the Principle; each and every thing is wholly perfect and eternal." [A monk] asked, "What is the principle of the perfect and eternal?" The master said, "Nothing is not uneven." [The monk] said, "Then it is the unhindered realm of phenomena." The master said, "What difficulty is there in speaking skillfully?" [The monk] asked, "What is not reaching three inches?" The master said, "You ask, and I answer." The master asked a monk, "Where do you come from?" [The monk] said, "I come from Fuzhou." The master said, "Having traveled across so many mountain ridges, which one is the sthavira's own self?" [The monk] said, "I personally departed from Fuzhou." The master said, "To discuss it like that requires another discussion." [The monk] said, "How else should it be discussed?" The master said, "You have fallen into speech." [A monk] asked, "Without being blind to conditions and dust, please, Master, receive me." The master said, "What do you call conditions and dust?" The monk said, "If I do not present a question, how can doubt be put to rest?" The master said, "Were it not for today, you would have made a legal case."