續傳燈錄 12.62

12.62

汝州香山法成禪師示眾曰。知有佛祖向上人方有說話分。諸禪德且道。那箇是佛祖向上事。有箇人家兒子。六根不具七識不全。是大闡提無佛種性。逢佛殺佛逢祖殺祖。天堂收不得。地獄攝無門。大眾還識此人麼。良久曰。對面不僊陀睡多饒寐語。又曰。只這箇負累殺人。認作空劫時自己。分明頭上安頭。更言落在今時。何異霜加雪上。直得純清絕點。猶有流注真常。縱然轉位回機。大似日中逃影。所以道。二由一有。一亦莫守。一心不生。萬法無咎。喝一喝曰。是甚熱盌鳴聲。豈不見道。文殊起佛見法見。貶向二鐵圍山。衲僧起佛見法見。列在三條椽下。乃舉起拂子曰。拂子夜來起佛見法見。且道今朝如何批判。擊繩床曰。分付德山臨濟。又曰。靈機獨耀智鑑洞然。瞬目揚眉已彰痕跡。拈槌竪拂豈免階梯。悟之者心超數量語默皆如。左放右收都無依賴。迷之者頭頭作解取捨有心。縱饒盡得那邊。未免這邊礙著。所以道。衲僧家語箇解粘去縛拔榍抽釘。已是犯鋒傷手。更言體之與用正之與偏。恰似三家村裏教書郎。未念得一本太公家教。便道文章賽過李白杜甫。諸禪德。伊家自有同風。不要展他書卷。師問僧。甚處人。云西川。師曰。幾時離鄉。云前年二月。師曰。未離本國一句作麼生道。云通身是口難為秖對。師曰。猶是離家失業句。僧無語。師打一拂曰。枉踏草鞋。初師與照闡提同嗣芙蓉而不相識。因有鵬上人者。舉照讚芙蓉像云。雨洗淡紅桃蕚嫩。風搖淺碧柳絲輕。白雲影裏怪石露。綠水光中枯木清。咦爾是何人。師曰。今日方知他親見先師。鵬遂請益。師曰。豈不見法眼拈夾山話。云我三十年只作境話會。鵬遂有省。師後被詔住東京淨因寺。

Chan Master Facheng of Xiangshan in Ruzhou addressed the assembly, saying: 'Only one who knows there is a person beyond the Buddhas and Patriarchs is entitled to speak. Worthies of Chan, tell me: what is that matter beyond the Buddhas and Patriarchs? There is a certain person's son whose six sense faculties are incomplete and whose seven consciousnesses are deficient. He is a great icchantika lacking the Buddha-nature. Encountering a Buddha, he kills the Buddha; encountering a Patriarch, he kills the Patriarch. Heaven cannot receive him; hell has no gate to take him in. Does the great assembly recognise this person?' After a long pause, he said: 'Face to face with him, you do not realise who he is; sleeping so much, you babble plenty in your dreams.' He also said: 'Just this one burden kills people! Taking oneself during the empty kalpa to be [the true self] is clearly adding a head on top of a head. To further say that one falls into the present—how is that different from adding frost upon snow? Even if one attains pristine purity utterly without blemish, there is still the subtle flow of the truly eternal. Even if one shifts positions and turns one's potential, it is very much like fleeing one's shadow at midday. Therefore it is said: "Two comes from one; do not cling even to the one. When the single mind does not arise, the ten thousand dharmas are without fault."' He gave a shout and said: 'What hot bowl's clatter was that? Have you not heard it said: When Mañjuśrī gave rise to views of Buddha and views of Dharma, he was banished to the two Iron Enclosing Mountains; when a patch-robed monk gives rise to views of Buddha and views of Dharma, he is lined up under the three rafters.' Thereupon he held up his whisk and said: 'Last night this whisk gave rise to views of Buddha and views of Dharma. Tell me, how shall it be judged today?' He struck the corded seat and said: 'Hand it over to Deshan and Linji!' He also said: 'When the numinous potential shines alone, the mirror of wisdom is thoroughly luminous. A blink of the eye or a raised eyebrow has already manifested traces; raising the mallet or holding up the whisk—how could that avoid being a ladder? One who awakens to it has a mind surpassing number and measure: speech and silence are both suchness; releasing on the left and gathering on the right, there is no reliance whatsoever. One who is deluded by it forms interpretations on every point, harboring intentions of taking and leaving: even if he fully attains that side, he cannot avoid being obstructed on this side. Therefore it is said: When patch-robed monks speak of "untying bonds and removing fetters, pulling out wedges and extracting nails," they have already blunted their blades and hurt their hands. To further speak of substance and function, upright and biased, is just like a village schoolmaster who, before even reciting a single copy of "Grand Duke's Family Instructions," claims his writings surpass Li Bai and Du Fu! Worthies of Chan! His house has its own shared style; do not open other people's scrolls.' The Master asked a monk, 'Where are you from?' The monk said, 'Xichuan.' The Master said, 'When did you leave home?' The monk said, 'The second month of the year before last.' The Master said, 'Before you left your native land, what would you say in a single phrase?' The monk said, 'My whole body is a mouth, yet it is difficult to respond.' The Master said, 'That is still a phrase of leaving home and losing your livelihood.' The monk was speechless. The Master struck him with his whisk and said, 'You have worn out your straw sandals in vain!' Earlier, the Master and Zhao the Icchantika were both Dharma heirs of Furong, yet they did not know each other. There was a Venerable Peng who cited Zhao's verse praising the portrait of Furong: 'Rain washes pale red peach blossoms tender; / Wind sways light green willow threads gentle. / In the shadow of white clouds, strange rocks emerge; / In the glow of green waters, withered trees are pure. / Ah! Who are you?' The Master said, 'Only today do I know that he personally met our late master.' Peng then asked for further instruction. The Master said, 'Have you not seen Fayan bringing up Jiashan's words, saying: "For thirty years I understood it merely as talk of the environment"?' Peng thereupon had an awakening. The Master was later summoned by imperial decree to reside at Jingyin Temple in the Eastern Capital.