續傳燈錄 14.29

14.29

明州雪竇法藏守卓禪師示眾曰。好大眾。龍種上尊王佛為諸人現銀色世界。瓊林玉宇剎剎交光。寶殿銀城光輝相映。又色即是空。空即是色。色空空色休擬議。空色色空成智慧。耳聞眼見遍河沙。盡是如來真實地。不得已向諸人道。生是苦受是業滅可證道可修。以四諦十二因緣。知苦斷集證滅修道。復曰。有生可知有業可斷有滅可證有道可修皆謗佛。謗佛盡同魔說。正當恁麼時且道作麼生會。雪竇不免與諸人說破。千峯積寒雪。萬徑人踪絕。壞衲擁枯槎。是說如何說。喝一喝。又曰陽回幾次到新冬。壞衲爐寒也不窮。白鳥靜馳天外影。紅顏偷過耳邊風。是非未起名何在。物我兼忘景自空。記取雲岩巖上語。莫教辜負主人翁。喝一喝。僧問。如何是賓中主。師曰。進前無路。云如何是主中賓。師曰。退不容身。云如何是賓中賓。師曰。對面是何人。云如何是主中主。師曰。有理無說處。云賓主已蒙師指示。向上宗乘事若何。師曰。仰面貪看鳥回頭錯應人。

Chan Master Fazang Shouzhuo of Xuedou in Mingzhou instructed the assembly, saying: 'Good assembly! The King Buddha of Noble Origin, the Dragon Species, manifests for you all a silver-colored world. In the jasper forest and jade mansions, land upon land interlace their light; the jeweled halls and silver citadels reflect one another's radiance. Furthermore, form is emptiness, and emptiness is form. Over "form is emptiness" and "emptiness is form," cease your deliberation; "emptiness is form" and "form is emptiness" constitute wisdom. What ears hear and eyes see, throughout sands of the Gaṅgā, is all the Tathāgata's realm of true reality. Out of necessity I say to you all: birth is suffering, feeling is karma, cessation can be realized, and the path can be cultivated. By means of the four truths and the twelve links of dependent origination, know suffering, cut off its accumulation, realize cessation, and cultivate the path.'
He spoke again: 'Holding that there is birth to be known, karma to be cut off, cessation to be realized, and a path to be cultivated—all of this slanders the Buddha. Slandering the Buddha is entirely identical to the speech of Māra. Just at this very moment, tell me, how will you understand it? Xuedou cannot avoid speaking it fully for you all: / A thousand peaks pile with cold snow; / On ten thousand paths human tracks are severed. / A tattered cassock wraps around dry brushwood— / How can this teaching be spoken?' He gave a shout. He also said: / 'How many times has the yang returned to usher in a new winter; / With a tattered cassock and a cold brazier, one is still not impoverished. / A white bird quietly speeds, a shadow beyond the sky; / A youthful face is stolen away, like wind past the ear. / Before right and wrong arise, where do names abide? / When both object and self are forgotten, scenes are naturally empty. / Remember well the words spoken atop the rock at Yunyan: / Do not allow yourself to let down the host!' He gave a shout.
A monk asked, 'What is the host within the guest?'
The master said, 'Stepping forward, there is no road.'
[The monk] said, 'What is the guest within the host?'
The master said, 'Stepping back leaves no room for the body.'
[The monk] said, 'What is the guest within the guest?'
The master said, 'Who is the person facing you?'
[The monk] said, 'What is the host within the host?'
The master said, 'There is principle, but no place to speak it.'
[The monk] said, 'The guest and host have already received the master's instruction. What about the matter of the superior vehicle of the lineage?'
The master said, 'Raising one's face, greedily watching the bird; turning one's head, mistakenly responding to the person.'