續傳燈錄 12.22

12.22

廬山開先心印智珣禪師饒州人。試經得度志慕宗風。參圓通禪師發悟心要。眾推上首。遂住合淝之延昌。次遷開先。佛國禪師回奏紫方袍。都尉張公奏以心印師號。僧問。和尚出世將何為人。師曰。山形拄杖子。僧云。刁刀相似魚魯參差。師曰。朝三千暮八百。問趙州三等接人。未審和尚幾等接人。師曰。隨家豐儉。僧云。向上之機雖已曉。中下之根事若何。師曰。領取鉤頭意。莫認定盤星。問須菩提唱無說而顯道。和尚以何而顯道。師曰。山僧秖似鐵。乃曰。極目青天無片雲。萬象森羅全體露。若也擬議更商量。終是翻成箇露布。久立歸堂喫茶去。又曰。平旦寅。扶桑日出照何人。箇中未了奔南北。孰知大地一微塵。雖然如是。會得甚奇特。不會亦最親。又曰。擊鼓上來大家覷見。法法現前不勞鍛鍊。諸禪德為什麼如此。彼彼大丈夫為君通一線。又曰動靜不禪去來常定。萬派同源海雲自異。可謂心境一如有何不可。然雖如是且道。衲僧分上還得也無。良久曰。天台楖𣗖木。南嶽萬歲藤。又曰。握須彌於掌內。鑑十方於目前。且道是什麼人分上事。所以雲門大師云。三藏聖教在汝舌頭上。微塵諸佛在汝脚跟下。不如悟去好。忽若築著磕著東西不辨南北不分底又作麼生。良久曰。存得五湖明月在。不愁無處下金鉤。又曰。一法不通。萬緣方透。山河無隔礙。靈光觸處明。且道眼為什麼不見眉毛。秖為住處太近未免衲僧取笑。既不恁麼又作麼生。鉢盂無底尋常事。面無鼻孔笑殺人。

Chan Master Kaixian Xinyin Zhixun of Mount Lu was a native of Raozhou. Passing the scriptural examination, he received ordination, his aspiration yearning for the lineage style. Calling upon Chan Master Yuantong, he awakened to the mind essential. The assembly recommended him as the head monk. He then resided at Yanchang in Hefei, and later moved to Kaixian. Chan Master Foguo memorialized the court to grant him a purple square robe, and Commandant Zhang memorialized to grant the master's title 'Xinyin' (Mind Seal). A monk asked, "Now that the upādhyāya appears in the world, what will you use to guide people?" The master said, "A mountain-shaped staff." The monk said, "Like diao and dao resembling each other, or yu and lu mixed up." The master said, "Three thousand in the morning, eight hundred in the evening." [A monk] asked, "Zhaozhou received people in three tiers; how many tiers does the upādhyāya use to receive people?" The master said, "According to the household's abundance or frugality." The monk said, "Although the mechanism of the transcendental is already understood, what about matters of medium and lower capacities?" The master said, "Catch the intent on the hook; do not fix upon the balance-weight star." [A monk] asked, "Subhūti proclaimed no-speech and revealed the Way; by what does the upādhyāya reveal the Way?" The master said, "This mountain monk is simply like iron." He then said, "To the limit of sight in the blue sky, there is not a single cloud; the myriad phenomena are fully exposed in their whole body. If you deliberate and consult further, in the end it turns into a mere public proclamation. Having stood for a long time, return to the hall and go drink tea." He also said, "At dawn in the yin hour, whom does the sun rising over Fusang illuminate? Not having settled this matter, people rush south and north; who knows that the great earth is a single mote of dust? Although this is so, understanding it is very extraordinary; not understanding it is also most intimate." He also said, "Beating the drum, you come up and all look together; phenomena upon phenomena are present before you, requiring no labor of forging. Why is it like this, O Chan worthies? For each and every great person, I open a single thread." He also said, "Movement and stillness are not Chan; going and coming are constantly in samādhi. A myriad streams share one source; ocean clouds are naturally different. It can be said that mind and objects are one suchness—what could be amiss? Although this is so, tell me, is it obtained on the part of a patch-robed monk?" After a long pause, he said, "Tiantai wood of the jibang tree; Nanyue ten-thousand-year vine." He also said, "Holding Mount Sumeru in the palm; reflecting the ten directions before the eyes. Tell me, whose matter is this? Therefore Great Master Yunmen said, 'The sacred teachings of the three piṭakas are on your tongue; the dust-mote Buddhas are beneath your heels.' It is better to go ahead and awaken. If suddenly stumbling and knocking against something, unable to distinguish east from west, or north from south, what then?" After a long pause, he said, "So long as the bright moon over the five lakes remains, / One need not worry about having nowhere to drop the golden hook." He also said, "When one Dharma is not penetrated, myriad conditions are finally thoroughly cleared. Mountains and rivers have no obstruction; the numinous light shines everywhere it touches. Tell me, why does the eye not see the eyebrows? Merely because the dwelling place is too close, one cannot avoid being laughed at by patch-robed monks. Since it is not so, what is it? / An almsbowl without a bottom is an ordinary matter; / A face without nostrils makes one laugh to death."