續傳燈錄 1.9

1.9

襄州谷隱山蘊聰慈照禪師廣州張氏子。初參百丈恒和尚因結夏。百丈上堂舉中觀論曰。正覺無名相隨緣即道場。師便出問。如何是正覺無名相。丈曰。汝還見露柱麼。師曰。如何是隨緣即道場。丈曰。今日結夏。次參首山問。學人親到寶山空手回時如何。山曰家家門前火把子。師於言下大悟。呈偈曰。我今二十七。訪道曾尋覓。今朝喜得逢。要且不相識。後到大陽。玄和尚問。近離甚處。師曰。襄州。陽曰。作麼生是不隔底句。師曰。和尚住持不易。陽曰。且坐喫茶。師便參眾去。侍者問。適來新到秖對住持不易。和尚為甚麼教坐喫茶。陽曰。我獻他新羅附子。他酬我舶上茴香。爾去問他有語在。侍者請師喫茶問。適來秖對和尚道住持不易意旨如何。師曰。真鍮不博金。住後僧問。如何是佛。師曰。卭州多出九節杖。曰謝師指示。師曰。且莫作答佛話會却。問來時無物去時空二路。俱迷。如何得不迷去。師曰。秤頭半斤秤尾八兩。問如何是古佛心。師曰。踏著秤錘硬似鐵。曰意旨如何。師曰。明日向汝道。問青山淥水即不問。急切一句作麼生道。師曰。手過膝耳垂肩。問如何是道。師曰。車碾馬踏。曰如何是道中人。師曰。橫眠竪坐。問日往月來遷不覺年衰老還有不老者麼。師曰有。曰如何是不老者。師曰。虬龍筋力高聲叫。晚後精靈轉更多。問如何是學人深深處。師曰。烏龜水底深藏六。曰未審其中事若何。師曰。路上行人莫與知。問古人索火意旨如何。師曰。任他滅。曰滅後如何。師曰。初三十一因作清涼河堰。僧問。忽遇洪水滔天還堰得也無。師曰。上拄天下拄地。曰劫火洞然又作麼生。師曰。橫出竪沒。問深山巖崖中還有佛法也無。師曰有。曰如何是深山巖崖中佛法。師曰。奇怪石頭形似虎。火燒松樹勢如龍。問古人道見色便見心。露柱是色那箇是心。師曰。晝見簸箕星。曰意旨如何。師曰。柳營節級橫階上。問如何是道。師曰。善犬帶牌。曰為甚如此。師曰。令人懼見。上堂。十五日已前諸佛生。十五日已後諸佛減。十五日已前諸佛生。爾不得離我這裏。若離我這裏我有鉤子鉤爾。十五日已後諸佛滅。爾不得住我這裏。若住我這裏我有錐子錐爾。且道正當十五日。用鉤即是。用錐即是。遂有偈曰。正當十五日。鉤錐一時息。更擬問如何。回頭日又出。問如何是無縫塔。師曰。直下看。曰如何是塔中人。師曰。退後退後。問承古有言。秖這如今誰動口。意旨如何。師曰。莫認驢鞍橋作阿爺下頷。張茂崇太保問。摩騰入漢已涉繁詞。達磨單傳請師直指。師曰。冬不寒臘後看。問若能轉物即同如來。萬象是物如何轉得。師曰。喫了飯無些子意智。問寸絲不挂法網無邊。為甚麼却有迷悟。師曰。兩桶一擔。問有情有用無情無用。如何是無情應用。師曰。獨扇門子盡夜開。上堂。舂景溫和春雨普潤萬物生芽。甚麼處不沾恩。且道承恩力一句作麼生道。良久曰。春雨一滴滑如油。問如何是學人自己法身。師曰。每日搬柴不易。曰此是大眾底。如何是學人底。師曰。三生六十劫。問逐日開單展鉢以何報答施主之恩。師曰。被這一問和我愁殺。曰恁麼則謝供養也。師曰。得甚麼人氣力。僧禮拜。師曰。明日更喫一頓。問古人急水灘頭毛毬子意旨如何。師曰。雲開月朗。問急水灘頭連底石意旨如何。師曰。屋破見青天。曰屋破見青天意旨如何。師曰。通上徹下。問一處火發任從爾救。八方齊發時如何。師曰快。曰還求出也無。師曰。若求出即燒殺爾。僧禮拜。師曰。直饒爾不求出也燒殺爾。示眾。第一句道得石裏迸出。第二句道得挨拶將來。第三句道得自救不了。上堂。五白猫兒爪距獰。養來堂上絕蟲行。分明上樹安身法。切忌遺言許外甥。作麼生是許外甥底句莫錯舉。僧入室問。正當與麼時還有師也無。師曰。燈明連夜照。甚處不分明。曰畢竟事如何。師曰來。曰是寒食。

Chan Master Yuncong Cizhao of Mount Guyin in Xiangzhou was a native of Zhang clan in Guangzhou. He first studied under Upādhyāya Baizhang Heng on the occasion of the summer retreat. Baizhang ascended the hall and cited the Madhyamakaśāstra: 'True awakening is without names or marks; conforming to conditions is the bodhimaṇḍa.' The Master immediately stepped forward and asked, 'What is the true awakening without names or marks?' Baizhang said, 'Do you see the exposed pillar?' The Master said, 'What is conforming to conditions as the bodhimaṇḍa?' Baizhang said, 'Today the summer retreat begins.' Next, he visited Shoushan and asked, 'When a student personally reaches the jewel mountain but returns empty-handed, how is that?' Shoushan said, 'A torch in front of every household's gate.' At these words, the Master had a great awakening. He presented a verse, saying: / 'Now I am twenty-seven, / I once went seeking the Way. / Today I have happily met it, / Yet after all, there is nothing to recognise.' / Later he arrived at Dayang. Upādhyāya Xuan asked, 'Where did you leave recently?' The Master said, 'Xiangzhou.' Dayang said, 'What is a phrase without separation?' The Master said, 'It is not easy for the Upādhyāya to be an abbot.' Dayang said, 'Sit down and drink tea.' The Master then went to join the assembly. The attendant asked, 'Just now the newcomer only answered that it is not easy to be an abbot. Why did the Upādhyāya tell him to sit down and drink tea?' Dayang said, 'I offered him aconite from Silla, and he repaid me with fennel from a foreign ship. Go ask him; there are words in it.' The attendant invited the Master to drink tea and asked, 'Just now you replied to the Upādhyāya that it is not easy to be an abbot—what was the meaning?' The Master said, 'True brass is not traded for gold.' / After he became an abbot, a monk asked, 'What is the Buddha?' The Master said, 'Qiongzhou produces many nine-jointed staffs.' The monk said, 'Thank you, Master, for the instruction.' The Master said, 'Do not understand it as an answer to the question about the Buddha.' / A monk asked, 'Coming, there is nothing; going, it is empty. Both paths are bewildering. How can one go without being bewildered?' The Master said, 'Half a pound at the head of the steelyard, eight ounces at the tail.' / A monk asked, 'What is the mind of the ancient buddhas?' The Master said, 'Stepping on the steelyard weight, it is hard as iron.' The monk asked, 'What is the meaning?' The Master said, 'Tomorrow I will tell you.' / A monk asked, 'I do not ask about green mountains and clear waters. How does one speak the urgent phrase?' The Master said, 'Hands pass the knees, ears hang down to the shoulders.' / A monk asked, 'What is the Way?' The Master said, 'Carriages roll over it and horses trample it.' The monk asked, 'What about the person on the Way?' The Master said, 'Lying across, sitting upright.' / A monk asked, 'Days go and months come in succession, and unnoticed one grows old and frail. Is there anyone who does not grow old?' The Master said, 'There is.' The monk asked, 'Who is the one that does not grow old?' The Master said, 'The sinews of a horned dragon shout in a loud voice; later in the evening its vital spirit becomes even greater.' / A monk asked, 'What is the student's deepest recess?' The Master said, 'The tortoise hides its six limbs deep at the bottom of the water.' The monk asked, 'What happens within there?' The Master said, 'Do not let travellers on the road know.' / A monk asked, 'What is the meaning of the ancient asking for fire?' The Master said, 'Let it go out.' The monk asked, 'What about after it goes out?' The Master said, 'The first, the thirtieth, and the eleventh.' / Because they were building a dam on the Qingliang River, a monk asked, 'If suddenly a flood surges to the heavens, can it still be dammed?' The Master said, 'Supporting heaven above, propping earth below.' The monk said, 'What if the fire of the kalpa burns furiously?' The Master said, 'Emerging horizontally, sinking vertically.' / A monk asked, 'Is there Buddha-Dharma in the deep mountain crags?' The Master said, 'There is.' The monk asked, 'What is the Buddha-Dharma in the deep mountain crags?' The Master said, 'Strange rocks shaped like tigers; burnt pines with the posture of dragons.' / A monk asked, 'An ancient said that when you see form, you see the mind. The exposed pillar is form; which one is the mind?' The Master said, 'In broad daylight, seeing the Winnowing Basket constellation.' The monk asked, 'What is the meaning?' The Master said, 'The squad leader of the Willow Camp crosses the steps and goes up.' / A monk asked, 'What is the Way?' The Master said, 'A fine dog wearing a collar.' The monk said, 'Why is it like this?' The Master said, 'It makes people afraid to look.' / The Master ascended the hall: 'Before the fifteenth, the buddhas are born. After the fifteenth, the buddhas perish. Before the fifteenth, the buddhas are born: you may not leave this place of mine. If you leave this place of mine, I have a hook to hook you. After the fifteenth, the buddhas perish: you may not stay in this place of mine. If you stay in this place of mine, I have an awl to pierce you. Tell me, right on the fifteenth, is it right to use the hook, or is it right to use the awl?' He then uttered a verse: / 'Right on the fifteenth, / Hook and awl both cease. / If you intend to ask what next, / You turn your head, and the sun rises again.' / A monk asked, 'What is the seamless pagoda?' The Master said, 'Look straight down.' The monk asked, 'What about the person inside the pagoda?' The Master said, 'Step back! Step back!' / A monk asked, 'Following the ancients' saying: "Just right now, who is moving the mouth?"—what is the meaning?' The Master said, 'Do not mistake a donkey's saddle tree for your father's lower jaw.' / Grand Protection Zhang Maochong asked, 'Kāśyapa Mātanga's arrival in Han involved manifold words; Bodhidharma transmitted solely—please, Master, point directly.' The Master said, 'If winter is not cold, look after the twelfth month.' / A monk asked, 'If one can transform things, one is identical to the Tathāgata. The myriad phenomena are things—how can they be transformed?' The Master said, 'Having eaten one's meal, there is not a bit of cunning left.' / A monk asked, 'Not a single thread hung, the Dharma net is boundless—why then is there confusion and awakening?' The Master said, 'Two buckets on one carrying pole.' / A monk asked, 'The sentient have function; the insentient have no function. What is the application of the insentient?' The Master said, 'A single door leaf kept open all night long.' / The Master ascended the hall: 'The spring scenery is mild and warm, the spring rain moistens everywhere, and the myriad things sprout. Where does not receive the grace? Tell me, what phrase can be said for receiving the power of grace?' After a long pause, he said, 'A drop of spring rain is as slippery as oil.' / A monk asked, 'What is the student's own Dharma-body?' The Master said, 'Carrying firewood every day is not easy.' The monk said, 'This belongs to the great assembly; what is the student's own?' The Master said, 'Three lifetimes and sixty kalpas.' / A monk asked, 'Opening the mats and unfolding the bowls day after day, with what does one repay the donor's kindness?' The Master said, 'By this one question, I am utterly grieved to death.' The monk said, 'Then I thank you for the offering.' The Master said, 'Whose strength have you gained?' The monk bowed. The Master said, 'Tomorrow you shall eat another meal.' / A monk asked, 'What is the ancient's meaning of the tuft of fur at the head of a rushing rapid?' The Master said, 'The clouds part and the moon is bright.' / A monk asked, 'What is the meaning of the stone resting on the bottom at the head of a rushing rapid?' The Master said, 'When the house collapses, one sees the blue sky.' The monk asked, 'What is the meaning of seeing the blue sky when the house collapses?' The Master said, 'Penetrating above, thoroughly piercing below.' / A monk asked, 'If fire breaks out in one place, you may extinguish it at will. What when it breaks out in all eight directions at once?' The Master said, 'Quickly!' The monk said, 'Does one still seek to get out?' The Master said, 'If you seek to get out, you will be burned to death.' The monk bowed. The Master said, 'Even if you do not seek to get out, you will still be burned to death.' / The Master instructed the assembly: 'Speak the first phrase, and you burst out from within rock. Speak the second phrase, and you press close and come on. Speak the third phrase, and you cannot even save yourself.' / The Master ascended the hall: 'The five-white cat has fierce claws; / Raised in the hall, pests cease their crawling. / It clearly knows the method of climbing trees to keep safe, / But strictly avoids leaving the bequest to the nephew. / What is the phrase of bequeathing to the nephew? Do not bring it up mistakenly.' / A monk entered the abbot's room and asked, 'Right at such a time, is there still a master?' The Master said, 'The bright lamp shines through the night; where is it not clear?' The monk said, 'In the end, how is the matter?' The Master said, 'Come.' The monk said, 'It is the Cold Food Festival.'