續傳燈錄 16.7

16.7

蘄州開元子琦禪師。泉州許氏子。依開元智訥試經得度。精楞嚴圓覺。棄謁翠岩真禪師問佛法大意。真唾地曰。這一滴落在甚麼處。師捫膺曰。學人今日脾疼。真解顏。辭參積翠。歲餘盡得其道。乘間侍翠商確古今。適大雪翠指曰。斯可以一致苕菷否。師曰。不能然則天霽日出。雲物解駁豈復有哉。知有底人於一言句如破竹。雖百節當迎刃而解。詎容聲於擬議乎。一日翠遣僧逆問。老和尚三關語如何。師厲聲曰。爾理會久遠時事作麼。翠聞益奇之。於是名著叢席。翠歿四祖演禪師命分坐。室中垂示語曰。一人有口道不得姓字為誰。後傳至東林。總禪師歎曰。琦首座如鐵山萬仞卒難逗他語脈。未幾以開元為禪林。請師為第一世。上堂。虛空無內外事理有短長。順則成菩提。逆則成煩惱。燈籠常瞌睡。露柱亦懊惱。大道在目前。更於何處討。以拂子擊禪床。上堂。四面亦無門十方無壁落。頭髼鬆耳卓朔。箇箇男兒大丈夫。何得無繩而自縛。且道透脫一句作麼生道。良久曰。踏破草鞋赤脚走。僧問。須彌納芥子即不問。微塵裏轉大法輪時如何。師曰。一步進一步。曰恁麼則朝到西天暮歸唐土。師曰。作客不如歸家。曰久嚮道風請師相見。師曰。雲月是同谿山各異。

Chan Master Kaiyuan Ziqi of Qizhou was a son of the Xu family from Quanzhou. Relying on Zhitong of Kaiyuan, he passed the scriptural examination and was ordained. He was proficient in the Śūraṅgama and Perfect Awakening sūtras. Leaving them behind, he visited Chan Master Zhen of Cuiyan and asked about the great meaning of the Buddha Dharma. Zhen spat on the ground and said, "Where did this drop fall?" The Master patted his chest and said, "This student has a spleen ache today." Zhen smiled. Taking his leave, he went to study with Jicui; within a year or so, he fully attained his way. Taking an opportunity while attending on Jicui to discuss the ancient and modern, a heavy snow happened to fall. Jicui pointed and said, "Can this be equated with a broom?" The Master said, "If it could not, then when the sky clears, the sun comes out, and the clouds and mists scatter and break apart, how could that ever happen again? A person who knows what is has it like splitting bamboo at a single phrase: though there are a hundred joints, they split effortlessly as the blade approaches. How could any sound be tolerated in hesitation?" One day, Jicui sent a monk to ask him in reverse, "What about the old upādhyāya's three checkpoints?" The Master said in a stern voice, "Why are you concerning yourself with affairs from long ago?" Hearing this, Jicui found him all the more extraordinary. Thereupon his name became prominent in the monasteries. After Jicui passed away, Chan Master Yan of Sizu ordered him to share the seat. In the abbot's room he gave the instructional words: "A person has a mouth but cannot speak; what is their surname and personal name?" Later this reached Donglin, and Chan Master Zong sighed and said, "Head Monk Qi is like an iron mountain of ten thousand fathoms; it is utterly difficult to hook into the pulse of his words." Before long, Kaiyuan was designated as a Chan monastery, and they invited the Master to be the first generation abbot. Ascending the hall, he said: / "Empty space has no inside or outside; / phenomena and principle have lengths and breadths. / When aligned, it becomes bodhi; / when opposed, it becomes defilement. / The lantern is constantly dozing; / the exposed pillar is also vexed. / The Great Way is right before your eyes; / where else will you seek it?" / He struck the Chan bed with his whisk. Ascending the hall: "On the four sides there are no gates; in the ten directions there are no walls. Hair disheveled, ears perked up. Each and every one of you is a stout fellow and a great man; why bind yourselves without a rope? Tell me, how do you say a phrase of penetration and release?" After a long pause he said, "Treading through straw sandals, walk barefoot." A monk asked, "Sumeru containing a mustard seed is not my question. What about when the great Dharma wheel turns inside a speck of dust?" The Master said, "One step advances another step." The monk said, "If so, then in the morning one reaches Western Heaven, and in the evening one returns to the land of Tang." The Master said, "Being a guest is not as good as returning home." The monk said, "Having long admired your way and style, I ask to meet with you, Master." The Master said, "The clouds and moon are the same; the streams and mountains are each different."