續傳燈錄 19.10

19.10

潭州雲峯志璿祖燈禪師。南粵陳氏子。上堂。休去歇去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。大眾古人見處如日暉空。不著二邊豈墮陰界。堪嗟後代兒孫。多作一色邊會。山僧即不然。不休去不歇去。業識茫茫去。七顛八倒去。十字街頭鬧浩浩地聲色裏坐臥去。三家村裏盈衢塞路荊棘裏游戲去。刀山劍樹劈腹剜心鑊湯爐炭皮穿骨爛去。如斯舉唱大似三歲孩兒輥繡毬。上堂。一切聲是佛聲。塗毒鼓透入耳朵裏。一切色是佛色。鐵蒺藜穿過眼睛中。好事不如無。便下座。上堂。盡乾坤大地是箇熱鐵圓。汝等諸人向甚麼處下口。良久曰。吞不進吐不出。上堂。瘦竹長松滴翠香。流風疏月度炎涼。不知誰住原西寺。每日鐘聲送夕陽。上堂。聲色頭上睡眠。虎狼群裏安禪。荊棘林內翻身。雪刃叢中游戲。竹影掃揩塵不動。月穿潭底水無痕。上堂。不是風動不是幡動。衲僧失却鼻孔。是風動是幡動。分明是箇漆桶。兩段不同眼暗耳聾。㵎水如藍碧。山花似火紅。上堂僧問。如何是西來意。師曰。築著額頭磕著鼻。曰意旨如何。師曰。驢駝馬載。曰向上還有事也無。師曰。朝到西天暮歸唐土。曰謝師答話。師曰。大乘砑郎當。僧退。師乃曰。僧問西來意。築著額頭磕著鼻。意旨又如何。驢駝并馬載。朝到西天暮歸唐。大乘恰似砑郎當。何故沒量大人被語脈裏轉却。遂拊掌大笑下座。僧問。丹霞燒木佛院主為甚麼眉鬚墮落。師曰。一人傳虛萬人傳實。曰恁麼則不落也。師曰。兩重公案。曰學人未曉特伸請益。師曰筠袁虔吉頭上插筆。問德山入門便棒意旨如何。師曰。束杖理民。曰臨濟入門便喝又作麼生。師曰。不言而化。曰未審和尚如何為人。師曰。一刀兩段。問無縫鐵門請師一啟。師曰。進前三步。曰向上無關請師一閉。師曰。退後一尋。曰不開不閉又作麼生。師曰吽吽便打。

Chan Master Zhixuan Zudeng of Yunfeng in Tanzhou was a son of the Chen clan of Nanyue. He ascended the hall and said: "Cease and desist! Go as a single thought for ten thousand years! Go as cold ashes and withered wood! Go as the incense burner in an ancient temple! Go as a strip of white silk! Great assembly, the ancient masters' realization was like the sun shining in the sky; not abiding in the two extremes, how could they fall into the realm of darkness? Yet it is lamentable that later descendants mostly understand this only on the uniform, passive side. This mountain monk, however, is not like that: I do not cease, I do not desist! Go with karmic consciousness vast and boundless! Go completely topsy-turvy! Go sitting and lying down amid the hubbub and bustling sounds and colors at the crossroad! Go sporting amidst the brambles and thorns that fill the alleys and block the roads in a three-family village! Go splitting the belly and gouging out the heart on the mountain of knives and the forest of swords, having skin pierced and bones rotted in cauldrons of boiling water and stoves of red-hot coals! To raise such a teaching is very much like a three-year-old child rolling an embroidered ball." He ascended the hall and said: "All sounds are the Buddha's voice—the poison-smeared drum penetrates into the ears. All forms are the Buddha's form—iron caltrops pierce right through the eyes. A good thing is not as good as nothing." Then he descended from the seat. He ascended the hall and said: "The entire universe and the great earth is a red-hot iron ball: where can you all sink your teeth into it?" After a long pause, he said: "You cannot swallow it down, nor can you spit it out." He ascended the hall and said: "Slender bamboos and tall pines drip with emerald fragrance; / The drifting wind and sparse moon pass through heat and cold. / I know not who lives in the temple west of the plain; / Daily the sound of the bell sends off the setting sun." He ascended the hall and said: "Sleeping atop sound and form; practicing Chan in the midst of tigers and wolves; turning the body inside a thicket of brambles; playing amidst a grove of snow-bright blades. When the bamboo shadows sweep the steps, no dust is stirred; when the moon pierces the bottom of the pool, no trace is left in the water." He ascended the hall and said: "'It is not the wind moving, it is not the banner moving'—the patch-robed monk loses his nostrils. 'It is the wind moving, it is the banner moving'—clearly a lacquer tub. The two sections are not the same; eyes are blind and ears are deaf. The stream water is as blue as indigo; the mountain flowers are as red as fire." He ascended the hall. A monk asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "Bumping the forehead, striking the nose." The monk said: "What is the essential import?" The master said: "Donkeys carry it, horses bear it." The monk said: "Is there still anything beyond this?" The master said: "Reaching India in the morning, returning to the Tang land in the evening." The monk said: "Thank you, Master, for answering my question." The master said: "The Great Vehicle is clumsy and rattling." The monk withdrew. The master then said: "The monk asked about the meaning of coming from the West: 'Bumping the forehead, striking the nose.' 'What is the essential import?' 'Donkeys carry and horses bear.' 'Reaching India in the morning, returning to the Tang in the evening; the Great Vehicle is just like something clumsy and rattling.' Why should a person of immeasurable capacity be turned around by the thread of words?" He then clapped his hands, laughed heartily, and descended from the seat. A monk asked: "When Danxia burned the wooden Buddha, why did the temple director's eyebrows and beard fall out?" The master said: "One person transmits a falsehood, and ten thousand people transmit it as truth." The monk said: "In that case, they did not fall out?" The master said: "A twofold gong'an." The monk said: "Your student does not understand, and specially requests further instruction." The master said: "In Jun, Yuan, Qian, and Ji, pens are stuck in their hair." A monk asked: "What is the meaning of Deshan striking with his stick as soon as someone enters the gate?" The master said: "Controlling the rod to govern the people." The monk said: "What about Linji shouting as soon as someone enters the gate?" The master said: "Transforming without words." The monk said: "I wonder how the Venerable Upādhyāya instructs people?" The master said: "One stroke of the blade cuts in two." A monk asked: "Regarding the seamless iron gate, I ask the Master to open it once." The master said: "Step forward three paces." The monk said: "Regarding the barrier with nothing beyond, I ask the Master to close it once." The master said: "Step back eight feet." The monk said: "What about when it is neither opened nor closed?" The master said: "Hong! Hong!" and struck him.