續傳燈錄 13.12

13.12

潭州大溈慕哲真如禪師。撫州臨川聞氏子。僧問。趙州庭柏意旨如何。師曰。夜來風色緊孤客已先寒。曰先師無此語又作麼生。師曰。行人始知苦。曰十載走紅塵今朝獨露身。師曰。雪上加霜。問如何是城裏佛。師曰。萬人叢裏不插標。曰如何是村裏佛。師曰。泥猪疥狗。曰如何是山裏佛。師曰。絕人往還。曰如何是教外別傳底一句。師曰。翻譯不出。問牛頭未見四祖時如何。師曰。寒毛卓竪。曰見後如何。師曰。額頭汗出。上堂。月生一天地茫茫誰受屈。月生二東西南北沒巴鼻。月生三善財特地向南參。所以道。放行也怛薩舒光。把住也泥沙匿曜。且道放行是把住是。良久曰。圓伊三點水萬物自尖新。上堂。古佛道。昔於波羅奈轉四諦法輪墮坑落塹。今復轉最妙無上大法輪。土上加泥。如今還有不歷階梯獨超物外者麼。良久曰。出頭天外看誰是箇中人。上堂。阿剌剌是甚麼。翻思當年破竈墮。杖子忽擊著。方知孤負我。以拄杖擊香臺一下曰。墮墮。上堂。捫空追響勞汝精神。夢覺覺非復有何事。德山老人在汝諸人眉毛眼睫上。諸人還覺麼。若也覺去夢覺覺非。若也未覺捫空追響終無了期。直饒向這裏倜儻分明。猶是梯山入貢。還有獨超物外者麼。良久曰。且莫詐明頭。問大通智勝佛十劫坐道場。為甚麼不得成佛道。師曰。苦殺人。上堂。白雲澹泞水注滄溟。萬法本閑復有何事。所以道。也有權也有實也有照也有用。諸人到這裏如何履踐。良久曰。但有路可上更高人也行。上堂。山僧本無積畜。且得粥足飯足。困來即便打眠。一任東卜西卜。上堂。古者道。一釋迦二元和。三佛陀。自餘是甚麼椀脫丘。慧光即不然。一釋迦二元和三佛陀。總是椀脫丘。諸人還知慧光落處麼。若也知去許爾具銕眼銅睛。若也不知莫謂幾經風浪險。扁舟曾向五湖遊。上堂拈起拄杖曰。一塵纔起大地全收。卓一下曰。妙喜世界百雜碎。且道不動如來即今在甚麼處。若人識得。可謂不動步而登妙覺。若也未識。向諸人眉毛眼睫裏涅槃去也。又卓一下。上堂。不用思而知。不用慮而解。廬陵米價高。鎮州蘿菔大。上堂拈起拄杖曰。智海拄杖或作金剛王寶劍。或作踞地師子。或作探竿影草。或不作拄杖用。諸人還委悉麼。若也委悉去。如龍得水似虎靠山。出沒卷舒縱橫應用。如未相委。大似日中逃影。上堂。十方同聚會。箇箇學無為。此是選佛場。心空及第歸。慧光門下直拔超升不歷科目。諸人既到這裏風雲布地牙爪已成。但欠雷聲燒尾。如今為爾諸人震忽雷去也。以拄杖擊禪床下座。師於紹聖二年十月八日無疾說偈曰。昨夜三更風雷忽作。雲散長空前溪月落良久別眾趨寂。闍維設利斗許大如豆。目睛齒爪不壞。門弟子分塔于京潭。

Chan Master Dagui Muzhe Zhenru of Tanzhou was a native of Linchuan in Fuzhou, of the Wen clan. A monk asked, 'What was Zhaozhou's intended meaning in the cypress tree in the courtyard?' The master said, 'When night comes the cold wind blows fierce; the solitary traveler has already grown cold beforehand.' The monk said, 'The former master did not have this saying; what then?' The master said, 'Only the wayfarer knows the suffering.' The monk said, 'Ten years running in the red dust; this morning the body is revealed alone.' The master said, 'Adding frost upon snow.' He was asked, 'What is the Buddha in the city?' The master said, 'In the midst of ten thousand people, no sign is planted.' The monk said, 'What is the Buddha in the village?' The master said, 'A muddy pig and a mangy dog.' The monk said, 'What is the Buddha in the mountains?' The master said, 'Cut off from the coming and going of people.' The monk said, 'What is the phrase of the separate transmission outside the teachings?' The master said, 'It cannot be translated.' He was asked, 'How was it before Niutou met the Fourth Patriarch?' The master said, 'The goosebumps stood on end.' The monk said, 'How was it after he met him?' The master said, 'Sweat came forth on his forehead.' He ascended the hall: 'On the first day of the moon, heaven and earth are vast and boundless—who suffers grievance? On the second day of the moon, east, west, south, and north have no handle. On the third day of the moon, Sudhana especially travels south to pay visits. Therefore it is said: Releasing, and the tattvas radiate light; holding fast, and mud and sand conceal the glow. Tell me, is releasing right, or is holding fast right?' After a long pause, he said, 'The three dots of the perfect "I"; all things are naturally fresh and sharp.' He ascended the hall: 'An ancient Buddha said, "Formerly, turning the Dharma wheel of the Four Noble Truths at Vārāṇasī, I fell into a pit and dropped into a trench. Now, again turning the most wondrous, unsurpassed Great Dharma Wheel, I add mud upon earth." Right now, is there anyone who does not climb the steps but alone transcends beyond worldly things?' After a long pause, he said, 'Stick your head out beyond the heavens to see who is a person within the midst of it.' He ascended the hall: 'Alala! What is it? Reflecting back on the Broken Stove Fallen of those years: the staff suddenly struck him, only then realizing he had let me down.' He struck the incense table once with his staff and said, 'Fallen, fallen!' He ascended the hall: 'Grasping at emptiness and pursuing echoes exhausts your spirits. Awakening from a dream, one perceives the unreality—what further matter is there? The old fellow Deshan is on your eyebrows and eyelashes. Do you people still perceive him? If you perceive him, waking from a dream you perceive the unreality. If you have not yet perceived him, grasping at emptiness and pursuing echoes will never have an end. Even if right here you are unhindered and clear, it is still climbing mountains to offer tribute. Is there anyone who alone transcends beyond worldly things?' After a long pause, he said, 'For now, do not pretend to be clear-headed.' He was asked, 'Mahābhijñājñānābhibhū Buddha sat in the bodhimaṇḍa for ten kalpas; why could he not accomplish the Buddha Way?' The master said, 'It distresses one to death.' He ascended the hall: 'White clouds are calm and limpid; water pours into the vast ocean. The ten thousand phenomena are fundamentally at ease—what further matter is there? Therefore it is said: There is provisional, and there is real; there is illumination, and there is function. How do you people tread when you arrive here?' After a long pause, he said, 'As long as there is a path to ascend, higher people also walk it.' He ascended the hall: 'This mountain monk fundamentally has no savings; I just have enough porridge and enough rice. When weary, I immediately take a nap, entirely leaving it to divination here and there.' He ascended the hall: 'An ancient said, "One Śākya, two Yuanhe, three Buddha. What kind of earthen-pot tumuli are all the rest?" Huiguang is not like that: One Śākya, two Yuanhe, three Buddha—all are earthen-pot tumuli! Do you people still know where Huiguang lands? If you know, I grant that you possess iron eyes and copper pupils. If you do not know, do not say, "Having weathered dangerous winds and waves many times, in a small skiff I once roamed the Five Lakes."' He ascended the hall and held up his staff, saying, 'As soon as a single speck of dust arises, the great earth is completely gathered up.' He struck once and said, 'The Abhirati world is smashed to a hundred pieces! Tell me, where is Akṣobhya Tathāgata right now? If someone recognizes him, they may be said to ascend to wondrous awakening without moving a step. If you do not yet recognize him, he has gone into your eyebrows and eyelashes into nirvāṇa!' He struck again. He ascended the hall: 'No need for thinking to know; no need for deliberation to understand. The price of rice in Luling is high; the radishes of Zhenzhou are big.' He ascended the hall, held up his staff, and said, 'Zhihai's staff is sometimes the precious sword of the Vajra King, sometimes the crouching lion, sometimes the probing pole and shadow grass, and sometimes it is not used as a staff. Do you people still understand thoroughly? If you understand thoroughly, it is like a dragon obtaining water, like a tiger relying on a mountain, appearing and disappearing, unfurling and rolling up, freely and universally applied. If you do not yet understand, it is much like fleeing one's shadow in the midday sun.' He ascended the hall: 'From the ten directions they gather together, / Each studying non-action. / This is the arena for selecting Buddhas; / The mind being empty, they pass the exam and return. At Huiguang's gate, one is directly elevated and ascends, not passing through subjects of examination. Since you people have arrived here, the wind and clouds are spread over the earth, and claws and teeth are already formed. You only lack the sound of thunder to scorch your tails. Now, I shall strike sudden thunder for you people!' Striking the meditation couch with his staff, he stepped down from the seat. On the eighth day of the tenth month in the second year of the Shaosheng reign era, without illness, the master spoke a verse: 'Last night at the third watch, wind and thunder suddenly arose; / Clouds disperse across the vast sky, and the moon sets over the front stream.' After a long pause, he took leave of the assembly and passed away into quiescence. After cremation, his relics were about a peck in volume, as large as beans. His eyes, teeth, and nails were intact. His disciples divided them into stūpas in the capital and in Tanzhou.