續傳燈錄 14.35

14.35

蘇州定慧圓義遵式禪師。僧問。南泉斬猫兒意旨如何。師便打。僧云。猶是學人疑處。師曰。十萬八千。僧云。忽遇趙州時如何。師曰。賣金還有買金人。問如何是祖師西來意。師曰。萬水千山。僧云。便與麼去時如何。師曰。千山萬水。僧云。專為流通。師曰。南地行人口似碑。乃曰。青山欝欝水滔滔。萬浪千波接海濤。提得絲綸漾舟去。鉤頭須要釣鯨鼇。拈拄杖曰。負命者上鉤來參。又曰。睡來合眼飯來餐。佛祖從教說易難。若問安心有何法。太湖長浸洞庭山。衲僧家人人盡道。我八面四方縱橫無閡。龍濟為什麼道。卷簾除却障閉戶生得閡。若人辨得許汝向衣鉢下穩坐地。上堂曰。一月初圓百川澄影。一燈發彩萬炷流輝。月無留影之心。燈無傳輝之念。若得如是。可以處于諠嘩入乎塵俗。運大悲光於沙界。開普門眼於生靈豈惟觀音大士三十二種妙應無方。具縛凡夫一一皆能開正法眼。雖然如是。也須是斬釘截鐵漢始得。其或不然。靜處薩婆訶。

Chan Master Yuanyi Zunshi of Dinghui in Suzhou. A monk asked, 'What was Nanquan's intended meaning in cutting the cat in two?'
The master immediately struck him.
The monk said, 'This is still where the student has doubt.'
The master said, 'One hundred and eight thousand.'
The monk said, 'What about when suddenly encountering Zhaozhou?'
The master said, 'Selling gold, there are still buyers of gold.'
[The monk] asked, 'What is the meaning of the Patriarch's coming from the West?'
The master said, 'Ten thousand waters and a thousand mountains.'
The monk said, 'What about when going just like that?'
The master said, 'A thousand mountains and ten thousand waters.'
The monk said, 'Exclusively for propagation.'
The master said, 'The mouths of travelers in the southern lands are like stone monuments.'
He then said, 'Green mountains are luxuriant, the waters surge; / Ten thousand waves and a thousand billows meet the ocean breakers. / Taking the fishing line and drifting the boat away, / On the hook one must catch the whale and giant turtle.' He picked up his staff and said, 'Let those who stake their lives come to the hook! Investigate!'
He also said, 'When sleep comes, close your eyes; when food comes, eat your meal; / Let the Buddhas and Patriarchs say it is easy or difficult. / If you ask what method there is for pacifying the mind: / Lake Tai constantly immerses Mount Dongting. / Everyone among the patch-robed monks says: "I am unobstructed horizontally and vertically in all eight directions." Why did Longji say: "Rolling up the blinds eliminates the obstacle; closing the doors creates an obstruction"? If someone can discern this, I grant that you may sit stably beneath the robe and bowl.'
Ascending the hall, he said, 'The first moon is freshly round, and a hundred streams reflect its image; a single lamp emits radiance, and ten thousand wicks transmit the brilliance. The moon has no intention of leaving behind a reflection; the lamp has no thought of transmitting brilliance. If one can attain this, one can dwell amidst clamor and enter into the dust of the world, radiate the light of great compassion across the sandy realms, and open the eye of the universal gate for living beings. How could it be only the great being Avalokiteśvara whose thirty-two wondrous responses are boundless? Every single bound worldling can open the true Dharma eye. Although it is like this, one must be an iron-cutting, nail-cleaving fellow to succeed. If one is not like this: svāhā in a quiet place!'