續傳燈錄 13.6

13.6

舒州白雲守端禪師。衡陽葛氏子。幼事翰墨。冠依茶陵郁山主披削。往參楊岐。岐一日忽問。受業師為誰。師曰。茶陵郁和尚。岐曰。吾聞伊過橋遭攧有省。作偈甚奇能記否。師誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。岐笑而趨起。師愕然通夕不寐。黎明咨詢之。適歲暮岐曰。汝見作日打敺儺者麼。曰見。岐曰。汝一籌不及渠。師復駭曰。意旨如何。岐曰。渠愛人笑汝怕人笑。師大悟。巾侍久之辭遊廬阜。圓通訥禪師舉住承天。聲名籍甚。又遜居圓通。次徙法華龍門興化海會。所至眾如雲集。僧問。如何是佛。師曰。鑊湯無冷處。曰如何是佛法大意。師曰。水底按葫蘆。曰如何是祖師西來意。師曰。烏飛兔走。問不求諸聖不重己靈未是衲僧分上事。如何是衲僧分上事。師曰。死水不藏龍。曰便恁麼去時是何。師曰。賺殺爾。到棲賢上堂。承天自開堂後。便安排些葛藤。來山南。東葛西葛却為在歸宗開先萬衫打疊了也。今日到三峽會裏。大似臨嫁醫癭。卒著手脚不辦。幸望大眾不怪。伏惟珍重。上堂。鳥有雙翼飛無遠近。道出一隅行無前後。爾衲僧家尋常拈匙放筯。盡道知有。及至上嶺時為甚麼却氣急。不見道人無遠慮必有近憂。示眾云。泥佛不度水。木佛不度火。金佛不度爐。真佛內裏坐。大眾。趙州老子十二劑骨頭八萬四千毛孔。一時拋向諸人懷裏了也。圓通今日路見不平為古人出氣。以手拍禪床云。須知海嶽歸明主。未信乾坤陷吉人。示眾云。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而常處此菩提座。大眾。作麼生說箇隨緣赴感底道理。秖於一彈指間盡大地含生根機一時應得周足。而未嘗動著一毫頭。便且喚作隨緣赴感而常處此座。秖如山僧此者受法華請。相次與大眾相別。去宿縣裏開堂了方歸院去。且道還離此座也無。若道離則世諦流布。若道不離作麼生見得箇不離底事。莫是無邊剎境自它不隔於毫端十世古今始終不離於當念麼。又莫是一切無心一時自遍麼。若恁麼正是掉棒打月。到者裏直須悟始得。悟後更須遇人始得。爾道既悟了便休。又何必更須遇人。若悟了遇人。當垂手方便之時。著著自有出身之路。不瞎却學者眼。若秖悟得乾蘿蔔頭底。不唯瞎却學者眼。兼自己動便先自犯鋒傷手。爾看我楊岐先師問慈明師翁道。幽鳥語喃喃辭雲入亂峯時如何。答云。我行荒草裏汝又入深村。進云。官不容針更借一問。師翁便喝。進云。好喝。師翁又喝。先師亦喝。師翁乃連喝兩喝。先師遂禮拜。大眾須知。悟了遇人者。向十字街頭與人相逢。却在千峯頂上握手。向千峯頂上相逢。却在十字街頭握手。所以山僧嘗有頌云。他人住處我不住。它人行處我不行。不是為人難共聚。大都緇素要分明。山僧此者臨行解開布袋頭。一時撒在諸人面前了也。有眼者莫錯怪好。珍重。上堂。古人留下一言半句。未透時撞著鐵壁相似。忽然一日覷得透後。方知自己便是鐵壁。如今作麼生透。復曰。鐵壁鐵壁。上堂若端的得一回汗出。便向一莖草上現瓊樓玉殿。若未端的得一回汗出。縱有瓊樓玉殿却被一莖草蓋却。作麼生得汗出去。自有一雙窮相手。不曾容易舞三臺。上堂安居之首禁足為名。禁足之意意在進道而護生。衲僧家更有何生而可護何道而可進。唾一唾唾破釋迦老子面門。踏一步踏斷釋迦老子背脊骨。猶是隨群逐隊漢。未是本分衲僧。良久曰。無限風流慵賣弄。免教人指好郎君。熙寧五年遷化。壽四十八。

Chan Master Baiyun Shouduan of Shuzhou was a son of the Ge family of Hengyang. In his youth he engaged in literary arts. Reaching adulthood, he relied on Master Yu of Chaling to shave his head and take the robe. He went to call upon Yangqi. One day Yangqi suddenly asked, "Who was your preceptor?" The Master said, "Upādhyāya Yu of Chaling." Yangqi said, "I have heard that when crossing a bridge he stumbled and fell, having an awakening, and composed a verse that was exceedingly extraordinary. Can you remember it?" The Master recited: / "I have a single bright jewel, / Long locked away by afflictions and dust. / This morning, the dust is exhausted and light is born, / Illuminating and shattering ten thousand peaks of mountains and rivers." / Yangqi laughed and quickly rose. The Master was stunned and did not sleep the whole night. At daybreak he inquired about it. As it happened to be the end of the year, Yangqi said, "Did you see the exorcists driving away demons yesterday?" He replied, "I saw them." Yangqi said, "You are one tally inferior to them." The Master, astonished again, said, "What is the meaning?" Yangqi said, "They love to have people laugh; you fear people laughing." The Master experienced great awakening. He served as Yangqi's attendant for a long time, then took leave to travel around Mount Lu. Chan Master Yuantong Ne recommended him to reside at Chengtian, where his reputation became celebrated. Later he relinquished his position to reside at Yuantong, and successively moved to Fahua, Longmen, Xinghua, and Haihui. Wherever he went, the assembly gathered like clouds. A monk asked, "What is the Buddha?" The Master said, "In boiling water there is no cold spot." [The monk] asked, "What is the great meaning of the Buddha-Dharma?" The Master said, "Pushing a gourd under the water." [The monk] asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "The crow flies, the hare runs." [A monk] asked, "Not seeking the various sages and not valuing one's own spirit is not yet the business of a patch-robed monk. What is the business of a patch-robed monk?" The Master said, "Dead water does not harbor a dragon." [The monk] said, "What is it when going just like that?" The Master said, "You have completely duped yourself." Arriving at Xixian, he ascended the hall: "Since opening the hall at Chengtian, I have arranged some entangling vines. Coming south of the mountain, entangling east and entangling west, they were instead packed away into tens of thousands of robes at Guizong and Kaixian. Today, arriving in the assembly at Sanxia, it is very much like treating a goiter on the verge of a wedding—in haste, one's hands and feet fail to manage. Happily, I hope the great assembly will not blame me. Respectfully, take care!" He ascended the hall: "A bird has a pair of wings and flies without near or far; the Way emerges from a single corner and proceeds without before or after. You patch-robed monks ordinarily pick up spoons and put down chopsticks, all claiming to know it exists. When it comes to climbing the ridge, why are you out of breath instead? Have you not heard: 'A person without distant worries will certainly have near anxieties'?" He instructed the assembly, saying: "A mud Buddha does not cross the water; a wooden Buddha does not cross the fire; a metal Buddha does not cross the furnace; the true Buddha sits inside. Great assembly! The twelve portions of bones and eighty-four thousand pores of old man Zhaozhou have all at once been tossed into your bosoms. Today, seeing an injustice on the road, Yuantong vents anger on behalf of the ancients." Clapping the Chan seat with his hand, he said, "One must know that seas and peaks return to an enlightened ruler; / I cannot believe that heaven and earth would engulf an auspicious man." He instructed the assembly, saying: "The Buddha's body fills the Dharma realm, / Universally appearing before all living beings. / Responding to capacities in accordance with conditions, nowhere is it incomplete, / Yet it constantly abides on this bodhi-seat. / Great assembly! How do you speak of the principle of responding to capacities in accordance with conditions? In just a single snapping of the fingers, the capacities of the sentient beings throughout the entire earth are simultaneously responded to fully and adequately, yet without ever moving a single hair-tip. For now, we call this responding to capacities in accordance with conditions while constantly abiding on this seat. Just like this mountain monk, having now accepted the invitation of Fahua, I take leave of the great assembly one after another, going to spend the night in the county to open the hall, and only then return to the monastery. Now tell me, have I left this seat or not? If you say I have left, that is the spreading of worldly truth. If you say I have not left, how do you see that matter of not leaving? Could it be that the boundless lands of self and other are not separated by the tip of a hair, and the beginnings and ends of past and present across ten ages do not depart from the present thought? Or could it be that being completely without mind, it simultaneously pervades of itself? If it is like that, it is truly like swinging a stick to strike the moon. Arriving here, you must directly awaken before it is achieved. After awakening, you must further encounter a person [who understands] before it is achieved. You might say: having awakened, that is the end of it; why must one further encounter a person? If having awakened one encounters a person, when lowering one's hands in expedient means, at every move one naturally has a path out, not blinding the eyes of students. If one only awakens to the dry radish-head, not only will one blind the eyes of students, but whenever one moves oneself, one will first violate the blade and injure one's own hand. Look at how my late master Yangqi asked Grandfather-master Ciming: 'When the secluded bird murmurs, leaves the clouds, and enters the jumbled peaks, what then?' [Ciming] answered: 'I walk in the wild grass; you again enter a deep village.' [Yangqi] proceeded: 'The official does not permit a needle; let me borrow another question.' The Grandfather-master then shouted. [Yangqi] proceeded: 'A good shout!' The Grandfather-master shouted again. The late master also shouted. The Grandfather-master then shouted twice in succession. The late master thereupon bowed. Great assembly, you must know: one who has awakened and encountered a person meets someone at the crossroads, yet shakes hands on the summit of a thousand peaks; meets someone on the summit of a thousand peaks, yet shakes hands at the crossroads. Therefore this mountain monk once had a verse saying: / 'Where others reside, I do not reside; / Where others walk, I do not walk. / It is not that I am difficult to associate with; / In general, black and white must be distinct.' / This mountain monk, about to depart, unties the mouth of the cloth bag and scatters it before everyone all at once. Those with eyes, do not mistakenly blame me. Take care!" He ascended the hall: "The ancients left behind a word or half a phrase. When one has not penetrated it, it is like bumping into an iron wall. Suddenly one day, after seeing through it, only then does one realize that one is oneself the iron wall. Nowadays, how do you penetrate it?" He further said, "Iron wall, iron wall!" He ascended the hall: "If you truly manage to break out in a sweat once, then upon a single stalk of grass you will manifest jade halls and pavilions. If you have not truly managed to break out in a sweat once, even if there are jade halls and pavilions, they will instead be covered up by a single stalk of grass. How do you manage to break out in a sweat? / I naturally have a pair of clumsy hands, / That have never casually danced the Santai." He ascended the hall: "The beginning of the summer retreat is named 'restricting the feet'. The intention of restricting the feet lies in advancing on the Way and protecting life. For patch-robed monks, what further life is there to protect, what Way to advance upon? Spitting a single spit spits right through old man Śākya's face; taking a single step treads right through old man Śākya's backbone. Such a one is still a fellow following the crowd and pursuing the herd, not yet a genuine patch-robed monk." After a long pause, he said: / "Limitless romantic charm, too indolent to show off, / Avoiding letting people point to a fine gentleman." / In the fifth year of Xining he passed away, at the age of forty-eight.