續傳燈錄 13.27

13.27

福州乾元了覺圓禪師。開堂上首白槌竟。師良久曰。直饒阿那律天眼未解諦觀。便是千手大悲焉能提掇。眾中莫有不甘者麼。出來掀倒禪床喝散大眾。然雖如是未是作家。且於第二門中與衲僧出氣。僧問。少林九年垂一語。直至如今賺師舉。欲得不賺便請師舉。師曰唵。僧云。摩噠哩伽摩噠哩智又作麼生。師曰。放爾三十棒。又問。尊者證果超越聖流。不涉熏修請師速道。師曰。落花簷外朵青柳檻前梢。僧云。一雨周沙界群心永夜蘇。師曰。水不洗水一句作麼生道。僧云。應知松柏操不改歲寒心。師曰。且信一半。又問。未離兜率已降王宮。未審是什麼人。師曰。牛頭出馬頭回。僧云。未審是法身報身。師曰。牽犁拽耙。乃顧大眾曰。還相委悉麼。若不相悉山僧今日指鹿為馬唱九作十瞞諸人去也。摩竭正令水泄不通。少室真規風吹不入。聖凡情盡體露真常。逈絕見知輝騰今古。良由情存聖量墮在見知。所以聽不出聲見不超色。縱滅一切見聞覺知內守幽閑。猶為法塵分別影事。造種種業輪迴異趣。往而不返真可悲傷。若能回光返照。有何佛道可成。有何眾生可度。便能向火焰裏藏身。東湧西沒南湧北沒。於微塵上走馬坐大道場。若向這裏見得徹參得透。切忌認驢鞍橋作阿爺下頷。

Chan Master Liaojue Yuan of Qianyuan in Fuzhou. When the hall was opened and the leading monk finished striking the mallet, the master paused for a long time and said: "Even if Aniruddha's divine eye were not yet able to contemplate truly, or the Thousand-Armed Great Compassionate One, how could he lift it up? Is there anyone in the assembly who is unwilling? Come forward, overturn the meditation platform, and shout to scatter the great assembly! Even though it is like that, you are still not an adept. For now, let us give vent to patch-robed monks through the second gate." A monk asked, "Nine years at Shaolin left a single word, which has misled the masters' citation down to this day. Wishing not to be misled, I invite the master to cite it." The master said, "Oṃ." The monk said, "What about mātṛkā and mātṛ-wisdom?" The master said, "I spare you thirty blows of the stick." He also asked, "The Venerable One realized fruition and transcended the holy stream; without involving cultivation, please speak swiftly, Master." The master said, "Fallen blossoms cluster outside the eaves; green willows tip before the balustrade." The monk said, "A single rain pervades the sandy realms; the minds of the multitude revive in the long night." The master said, "How do you say a phrase where water does not wash water?" The monk said, "One should know the integrity of pines and cypresses does not change in the winter cold." The master said, "I believe only half for now." He also asked, "Before leaving Tuṣita, he had already descended into the royal palace. What kind of person is this?" The master said, "An ox head goes out, a horse head turns back." The monk said, "Is it the Dharmakāya or the Sambhogakāya?" The master said, "Pulling the plow and dragging the harrow." He then looked around at the assembly and said: "Do you understand? If not, this mountain monk today points to a deer and calls it a horse, sings nine as ten, and deceives you all. The true command of Magadha allows no water to leak through; the genuine rules of Shaoshi allow no wind to blow in. When holy and worldly sentiments are exhausted, the substance reveals true permanence. Far transcending seeing and knowing, brilliance illuminates past and present. Truly because sentiments retain holy measures, one falls into seeing and knowing. Therefore, hearing does not transcend sound, and seeing does not transcend form. Even if one extinguishes all seeing, hearing, sensing, and knowing, guarding quiet seclusion within, it remains merely the shadowed activity of distinguishing Dharma-dust. Creating diverse karmas, one transmigrates in different destinies, going and never returning—truly lamentable! If you can turn the light and reflect back, what Buddha-way is there to accomplish? What sentient beings are there to deliver? Then you can hide your body in the blazing flames, emerge in the east and submerge in the west, emerge in the south and submerge in the north, gallop a horse on a speck of dust, and sit in the great bodhimaṇḍa. If you see through and penetrate thoroughly here, be sure never to mistake a donkey's saddle bridge for your father's lower jaw."