續傳燈錄 13.7

13.7

金陵保寧仁勇禪師。四明竺氏子。容止淵秀。齠為大僧通天台教。更衣謁雪竇明覺禪師。覺意其可任大法。誚之曰。央庠座主。師憤悱下山望雪竇拜曰。我此生行脚參禪道不過雪竇誓不歸鄉。即往泐潭踰紀疑情未泮。聞楊岐移雲蓋能鈐鍵學者。直造其家。一語未及頓明心印。岐沒從同參白雲端禪師游研極玄奧。後出世兩住保寧而終。僧問。如何是佛。師曰。近火先焦。曰如何是道。師曰。泥裏有刺。曰如何是道中人。師曰。切忌踏著。問先德道。寒風凋敗葉猶喜故人歸。未審誰是故人。師曰。楊岐和尚遷化久矣。曰正當恁麼時更有恁麼人為知音。師曰。無眼村翁暗點頭。問如何是佛師曰。自屎不覺臭。問如何是保寧境。師曰。主山頭倒卓。曰如何是境中人。師曰。鼻孔無半邊。問如何是塵中自在底人。師曰。因行不妨掉臂。問如何是佛。師曰。鐵鎚無孔。曰如何是佛法大意。師曰。鑊湯無冷處。問靈山指月曹溪話月。未審保寧門下如何。師曰嗄。曰有花當面貼。師便喝。問摘葉尋枝即不問。如何是直截根源。師曰。蚊子上鐵牛。曰直截根源人已曉中下之流如何指示。師曰。石人脊背汗通流。上堂。山僧二十餘年挑囊負鉢。向寰海之內參善知識十數餘人。自家並無箇見處。有若頑石相似參底尊宿。亦無長處可相利益。自此一生作箇百無所解底人。幸自可憐生。忽然被業風吹到江寧府。無端被人上當推。向十字街頭住箇破院。作粥飯主人接待南北。事不獲已。隨分有鹽有醋粥足飯。足。且恁過時若是佛法不曾夢見。上堂侍者燒香罷。師指侍者曰。侍者已為諸人說法了也。上堂。看看山僧入拔舌地獄去也。以手拽舌云。阿㖿阿㖿。上堂。秋風涼松韻長。未歸客思故鄉。且道誰是未歸客。何處是故鄉。良久曰。長連床上有粥有飯上堂。鳳鳴條雨破塊。曉來枕上鶯聲碎。蝦䗫蚯蚓一時鳴。妙德空生都不會。三箇成群四箇作隊。窈窈窕窕飄飄颻颻。向南北東西折得梨花。李花一佩兩佩。

Chan Master Baoning Renyong of Jinling was a son of the Zhu family of Siming. His deportment was profound and graceful. When still young, he became a fully ordained monk and thoroughly understood the Tiantai teachings. Changing his attire, he visited Chan Master Xuedou Mingjue. Xuedou deemed him capable of shouldering the Great Dharma, and teasingly chided him, saying, "A rustic seat-master!" In frustration and indignation, the Master went down the mountain, bowed toward Xuedou, and vowed: "In this life, if my itinerant pilgrimage in investigating Chan does not surpass Xuedou, I swear I will not return to my native place!" He immediately went to Letan, where more than a decade passed without the knot of doubt dissolving. Hearing that Yangqi had moved to Yugai and was able to discipline and forge students, he went straight to his room. Before a single word was finished, he abruptly clarified the mind-seal. After Yangqi passed away, he traveled with his fellow student Chan Master Baiyun [Shou]duan, investigating the profound mysteries to the utmost. Later he came into the world to be abbot twice at Baoning and ended his days there. A monk asked, "What is the Buddha?" The Master said, "What is close to the fire scorches first." [The monk] asked, "What is the Way?" The Master said, "There are thorns in the mud." [The monk] asked, "What is the person in the Way?" The Master said, "Be sure not to step on them." [A monk] asked, "An ancient worthy said: 'The cold wind withers the decaying leaves; one is still glad when an old friend returns.' I wonder, who is the old friend?" The Master said, "Upādhyāya Yangqi passed away long ago." [The monk] said, "Right at such a time, who else acts as an intimate friend?" The Master said, "A blind village elder nodding in secret." [A monk] asked, "What is the Buddha?" The Master said, "One does not perceive the stench of one's own feces." [A monk] asked, "What is the environment of Baoning?" The Master said, "The main peak stands upside down." [The monk] asked, "What is the person in the environment?" The Master said, "He has not even half a nostril." [A monk] asked, "What is a person at ease amid the dust?" The Master said, "Following along does not hinder swinging one's arms." [A monk] asked, "What is the Buddha?" The Master said, "An iron hammer without a hole." [The monk] asked, "What is the great meaning of the Buddha-Dharma?" The Master said, "In boiling water there is no cold spot." [A monk] asked, "On Gṛdhrakūṭa the moon was pointed out; at Caoxi the moon was spoken of. I wonder, how is it under the gate of Baoning?" The Master said, "Ah!" [The monk] said, "There are flowers pasted directly on the face." The Master then shouted. [A monk] asked, "Picking leaves and seeking branches I do not ask about; what is cutting straight to the root source?" The Master said, "A mosquito climbing an iron ox." [The monk] said, "The person of the root source already understands; how do you instruct those of medium and low capacity?" The Master said, "The stone man's back is streaming with sweat." He ascended the hall: "For over twenty years this mountain monk carried his pack and bowl, calling upon more than a dozen kalyāṇamitras across the seas. I had no realization of my own at all, resembling a stubborn stone; nor did the venerable elders I visited have any superior points to benefit me with. From that time on, for my whole life I became a person who understands nothing at all—fortunately a pitiful sort. Suddenly I was blown by the wind of karma to Jiangning Prefecture, and for no reason was pushed by people to step forward, residing in a dilapidated monastery at the crossroads, acting as a master of gruel and rice to receive guests from north and south. As matters could not be avoided, according to circumstances there is salt and vinegar, sufficient gruel and sufficient rice. I just pass the time like this; as for the Buddha-Dharma, I have never even dreamt of it." He ascended the hall. When the attendant had finished burning incense, the Master pointed to the attendant and said, "The attendant has already expounded the Dharma for everyone." He ascended the hall: "Look, look! This mountain monk is going into the Tongue-Pulling Hell!" Pulling his tongue with his hand, he said, "Ouch, ouch!" He ascended the hall: / "The autumn wind is cool, the pine's resonance long; / The guest who has not returned longs for his hometown. / Tell me, who is the guest who has not returned? Where is the hometown?" / After a long pause, he said, "On the long communal bench, there is gruel and there is rice." He ascended the hall: / "Phoenix-call branches, rain shatters the clods; / At dawn upon the pillow, the orioles' songs are fragmented. / Toads and earthworms chirp all at once; / Wondrous Virtue and Empty Born do not understand at all. / In groups of three, in gangs of four, / Graceful and slender, floating and fluttering, / Going south, north, east, and west, / Breaking off pear blossoms, / And plum blossoms, one ornament or two."