續傳燈錄 11.65

11.65

真州定山惟素山主。僧問。如何是不遷義。師曰。暑往寒來。曰恁麼則遷去也。師曰。啼得血流無用處。問達磨心印師已曉。試舉家風對眾看。師曰。門前有箇長松樹。夜半子規來上啼。問知師洞達諸方旨臨機不答舊時禪。如何是新奇。師曰。若到諸方不得錯舉。曰學人殷勤於座右。莫不秖此是新奇。師曰。折草量天。問如何是定山境。師曰。清風滿院。曰忽遇客來如何秖待。師曰。莫嫌冷淡。乃曰。若論家風與境不易酬對。多見指定處所教他不得自在。曾有僧問大隨。如何是和尚家風。隨曰。赤土畫簸箕。又曰。肚上不貼榜。且問諸人作麼生會。更有夾山雲門臨濟風穴。皆有此話播於諸方。各各施設不同。又作麼生會。法無異轍殊途同歸。若要省力易會。但識取自家桑梓。便能紹得家業。隨處解脫應用現前。天地同根萬物一體。喚作衲僧眼睛。綿綿不漏絲毫。苟或於此不明。徒自竛竮辛苦。僧問。如何是佛。師曰。含齒戴髮。曰恁麼則人人具足。師曰。遠之又遠。問牛頭未見四祖時如何。師曰。成家立業。曰見後如何。師曰。立業成家。問如何是定山路。師曰峭。曰履踐者如何。師曰嶮。問無上法王有大陀羅尼名為圓覺。流出一切清淨真如菩提涅槃。未審圓覺從甚麼處流出。師曰。山僧頂戴有分。曰恁麼則信受奉行。師曰。依稀似曲纔堪聽。問十二時中如何得與道相應。師曰。皇天無親唯德是輔。曰恁麼則不假修證也。師曰。三生六十劫。

Master of the Mountain Weisu of Dingshan in Zhenzhou. A monk asked, "What is the meaning of the immobility of phenomena?" The Master said, "Summer goes and cold arrives." The monk said, "If so, then they shift away!" The Master said, "Though weeping until blood flows, it is of no use." He asked, "The Master has already understood Bodhidharma's mind seal; please present your house style for the assembly to see." The Master said, "In front of the gate there is a tall pine tree; / At midnight the cuckoo comes to sing upon it." He asked, "I know the Master has thoroughly penetrated the tenets of the various quarters, and responding to the occasion does not answer with old Chan. What is novel and wondrous?" The Master said, "When you go to the various quarters, do not recount it mistakenly." The monk said, "I have been attentive beside your seat; could it not be just this that is novel and wondrous?" The Master said, "Snapping a blade of grass to measure the heavens." He asked, "What is the environment of Dingshan?" The Master said, "Clear wind fills the courtyard." The monk said, "If a guest suddenly arrives, how do you receive him?" The Master said, "Do not dislike the cool and sparse reception." He then said, "If we discuss house style and environment, it is not easy to respond. Frequently one sees a fixed place designated, causing others not to attain freedom. Once a monk asked Dasui, 'What is the upādhyāya's house style?' Dasui said, 'Drawing a winnowing basket with red clay.' He also said, 'No placard is pasted on the belly.' Tell me, everyone, how do you understand this? Furthermore, Jiashan, Yunmen, Linji, and Fengxue all had this phrase spread throughout the various quarters, each with different provisions. How do you understand them? The Dharma has no differing ruts; different paths lead to the same destination. If you want to save effort and easily understand, just recognize your own home village; then you will be able to inherit the family heritage, and everywhere will be liberation, with responsive function manifest before you. Heaven and earth share the same root; the myriad things are of one body. This is called the patch-robed monk's eye, continuous and unyielding without leaking a hair's breadth. If you are not yet clear about this, you vainly suffer toil and hardship in solitary wanderings." A monk asked, "What is the Buddha?" The Master said, "Bearing teeth and wearing hair." The monk said, "If so, then everyone is fully endowed with it." The Master said, "Farther and farther still!" He asked, "How was it before Niutou met the Fourth Patriarch?" The Master said, "Establishing a family and founding a career." The monk said, "How was it after meeting him?" The Master said, "Founding a career and establishing a family." He asked, "What is the road of Dingshan?" The Master said, "Steep." The monk said, "What about one who treads it?" The Master said, "Perilous." He asked, "The Unsurpassed Dharma King has a great dhāraṇī called Complete Enlightenment, which streams forth all pure tathatā, bodhi, and nirvāṇa. Where does Complete Enlightenment stream forth from?" The Master said, "This mountain monk has a share in bearing it upon his head." The monk said, "If so, then believe, accept, and practice it accordingly." The Master said, "Vaguely resembling a tune, it is barely worth listening to." He asked, "How can one be in accord with the Way throughout the twelve periods of the day?" The Master said, "Imperial Heaven has no favorites; it assists only virtue." The monk said, "If so, then it does not depend on cultivation and realization?" The Master said, "Three lifetimes and sixty kalpas."