續傳燈錄 20.30.1

20.30.1

蘄州五祖法演禪師。 綿州鄧氏子。 三十五始棄家祝髮。 受具往成都習唯識百法論。 因聞菩薩入見道時。 智與理冥。 境與神會。 不分能證所證。 西天外道嘗難比丘曰。 既不分能證所證。 却以何為證。 無能對者。 外道貶之令不鳴鐘鼓反披袈裟。 三藏奘法師至彼救此義曰。 如人飲水冷暖自知乃通其難。 師曰。 冷暖則可知矣。 作麼生是自知底事。 遂質本講曰。 不知自知之理如何講。 莫疏其問。 但誘曰。 汝欲明此當往南方扣傳佛心宗者。 師即負笈出關。 所見尊宿無不以此咨決。 所疑終不破洎謁圓照本禪師。 古今因緣會盡。 唯不會僧問興化。 四方八面來時如何。 化云。 打中間底。 僧作禮。 化云。 我昨日赴箇村齋中。 途遇一陣卒風暴雨。 却向古廟裏避得過。 請益本。 本云。 此是臨濟下因緣。 須是問他家兒孫始得。 師遂謁浮山遠禪師請益前話。 遠云。 我有箇譬喻說似爾。 爾一似箇三家村裏賣柴漢子。 把箇匾擔向十字街頭立地問人。 中書堂今日商量甚麼事。 師默計云。 若如此大故未在。 遠一日語師曰。 吾老矣恐虛度子光陰。 可往依白雲。 此老雖後生吾未識面。 但見其頌臨濟三頓棒話。 有過人處。 必能了子大事。 師潛然禮辭。 至白雲遂舉僧問南泉摩尼珠話請問。 雲叱之。 師領悟獻投機偈曰。 山前一片閑田地。 叉手叮寧問祖翁。 幾度賣來還自買。 為憐松竹引清風。 雲特印可令掌磨事。 未幾雲至語師曰。 有數禪客自廬山來。 皆有悟入處教伊說亦說得有來由。 舉因緣問伊亦明得。 教伊下語亦下得。 秖是未在。 師於是大疑。 私自計曰。 既悟了說亦說得。 明亦明得。 如何却未在。 遂參究累日忽然省悟。 從前寶惜一時放下走見白雲。 雲為手舞足蹈。 師亦一笑而已。 師後曰。 吾因茲出一身白汗。 便明得下載清風。 雲一日示眾曰。 古人道如鏡鑄像。 像成後鏡在甚麼處。 眾下語不契。 舉以問師。 師近前問訊曰。 也不較多。 雲笑曰。 須是道者始得。 乃命分座開示方來。 初住四面遷白雲。 晚居東山。 僧問。 携笻領眾祖令當行坐斷要津師意如何。 師曰。 秋風吹渭水。 落葉滿長安。 曰四面無門山嶽秀。 今朝且得主人歸。 師曰。 爾道路頭在甚麼處。 曰為甚麼對面不相識。 師曰。 且喜到來。 問祖意教意是同是別。 師曰。 人貧智短馬瘦毛長。 問如何是白雲為人親切處。 師曰。 捩轉鼻孔。 曰便恁麼去時如何。 師曰。 不知痛痒漢。 問達磨面壁意旨如何。 師曰。 計較未成。 曰二祖立雪時如何。 師曰。 將錯就錯。 曰秖如斷臂安心又作麼生。 師曰。 煬帝開汴河。 問百尺竿頭如何進步。 師曰。 快走始得。 問如何是臨濟下事。 師曰。 五逆聞雷。 曰如何是雲門下事。 師曰。 紅旗閃爍。 曰如何是曹洞下事。 師曰。 馳書不到家。 曰如何是溈仰下事。 師曰斷碑橫古路。 僧禮拜。 師曰。 何不問法眼下事。 曰留與和尚。 師曰。 巡人犯夜。 問如何是白雲一滴水。 師曰。 打碓打磨。 曰飲者如何。 師曰。 教爾無著面處。 問天下人舌頭盡被白雲坐斷。 白雲舌頭甚麼人坐斷。 師曰。 東村王大翁。 師乃曰。 適來思量得一則因緣。 而今早忘了也。 却是拄杖子記得。 乃拈拄杖曰。 拄杖子也忘了。 遂卓一下曰。 同坑無異土。 咄。 上堂。 幸然無一事。 行脚要參禪。 却被禪相惱。 不透祖師關。 如何是祖師關。 把火入牛欄。 上堂。 恁麼恁麼鰕跳不出斗。 不恁麼不恁麼弄巧成拙。 軟似鐵硬如泥。 金剛眼睛十二兩。 衲僧手裏秤頭低。 有價數沒商量。 無鼻孔底將甚麼聞香。 上堂。 難難幾何船。 易易沒巴鼻。 好好催人老。 默默從此得。 過這四重關了。

Chan Master Fayan of Wuzu in Qizhou was a son of the Deng family of Mianzhou. At the age of thirty-five, he first left home and shaved his hair. Receiving full ordination, he went to Chengdu to study the Treatise on the Hundred Dharmas of Vijñaptimātra. Because he heard that when a bodhisattva enters the Path of Seeing, wisdom merges with principle and the objective sphere accords with the spirit, with no distinction between the realizing subject and the realized object; an outsider in the Western Heavens had once challenged a monk, saying, 'Since there is no distinction between realizing subject and realized object, by means of what is it realized?' None could answer him. The outsider degraded them, ordering that bells and drums not be sounded and that their kāṣāyas be worn inside out. When Dharma Master Tripiṭaka Xuanzang arrived there, he resolved this point of contention, saying, 'It is like a person drinking water: he naturally knows for himself whether it is cold or warm,' thereby resolving their difficulty. The Master said, 'Cold and warm may indeed be known, but what is the matter of self-knowing?' He then questioned the lecturer, saying, 'I do not know how the principle of self-knowing is to be explained.' The lecturer, not neglecting his question, merely guided him, saying, 'If you wish to clarify this, you should go to the south and consult those who transmit the school of the Buddha-mind.' The Master then shouldered his pack and went beyond the passes. Among the venerable elders he met, there was none he did not consult to resolve this, yet his doubts were never broken. When he went to call on Chan Master Yuantong Ben, he comprehended all the nidānas past and present, except that he did not understand when a monk asked Xinghua, 'What happens when they come from all four quarters and eight directions?' Xinghua said, 'Strike the one in the middle.' The monk made a prostration. Xinghua said, 'Yesterday I went to a village feast; on the way I met a sudden burst of violent wind and heavy rain, but I managed to avoid it by going into an old shrine.' He asked Ben for further instruction. Ben said, 'This is a nidāna belonging to Linji's lineage. You must ask one of his descendants before you can get it.' The Master then went to call on Chan Master Fushan Yuan to ask for further instruction on the earlier dialogue. Yuan said, 'I have an analogy to tell you: you are just like a man selling firewood in a three-family village, who takes a carrying pole, stands at the crossroads, and asks people, "What matter is being discussed in the Secretariat today?"' The Master thought to himself in silence, 'If it is like this, I am indeed far from it.' One day Yuan said to the Master, 'I am old, and I fear I may waste your time in vain. You may go and rely on Baiyun. Although this old man is junior and I have not met him face to face, when I see his verse on Linji's "three rounds of blows" dialogue, it surpasses ordinary men; he will surely be able to settle your great matter.' The Master shed tears, made prostrations, and took his leave. Arriving at Baiyun, he then brought up the dialogue of the monk asking Nanquan about the maṇi jewel to request instruction. Baiyun scolded him. The Master had an awakening and presented a matching verse, saying: / 'A patch of fallow field before the mountain; / With hands folded, I carefully ask the grandfather. / How many times sold and bought back again, / Only out of pity for the pines and bamboos drawing a clear breeze.' / Baiyun gave him a special seal of approval and put him in charge of the mill. Before long, Baiyun arrived and said to the Master, 'A few Chan guests have come from Mount Lu. All have had some awakening. When instructed to speak, they can speak with good reason. When a nidāna is brought up to ask them, they also understand it. When instructed to provide a turning phrase, they can also provide it. It is just that they are not yet there.' At this, the Master was gripped by great doubt. He privately thought to himself, 'Since they are already awakened, can speak when asked to speak, and understand when asked to understand, why are they not yet there?' He then investigated and inquired for several days, and suddenly had an awakening. What he had formerly treasured he let go of all at once and ran to see Baiyun. Baiyun danced with joy, hands waving and feet stamping; the Master also merely smiled. Later, the Master said, 'Because of this, I broke out in a cold sweat all over, and then I understood the clear breeze unloaded.' One day Baiyun instructed the assembly, saying, 'The ancients said that it is like casting an image in a mirror: after the image is formed, where is the mirror?' The assembly's responses did not tally. Baiyun brought it up to ask the Master. The Master stepped forward, inquired after his welfare, and said, 'It is not much more.' Baiyun smiled and said, 'It takes a man of the Way to achieve this.' He then ordered him to share the seat and instruct newcomers. At first he resided at Simian and then moved to Baiyun; in his later years he resided at Dongshan. A monk asked, 'Holding your staff and leading the assembly, the ancestral order should be carried out, cutting off the vital ford—what is the Master's intention?' The Master said, 'The autumn wind blows across the Wei River; fallen leaves fill Chang'an.' The monk said, 'On all four sides there are no gates, yet the mountains are magnificent; today we are fortunate to have the host return.' The Master said, 'Where is the head of your road?' The monk said, 'Why face to face do you not recognize each other?' The Master said, 'I am glad you have arrived.' He asked, 'Are the intention of the Patriarchs and the intention of the teachings the same or different?' The Master said, 'When a man is poor, his wisdom is short; when a horse is lean, its hair is long.' He asked, 'What is the point where Baiyun is most intimate in helping people?' The Master said, 'Twisting their nostrils around.' The monk said, 'What happens when one goes along just like that?' The Master said, 'A fellow who knows neither pain nor itch.' He asked, 'What was Bodhidharma's intention in wall-gazing?' The Master said, 'The scheme was not yet accomplished.' The monk said, 'What about when the Second Patriarch stood in the snow?' The Master said, 'Making the best of a mistake.' The monk said, 'Then what about cutting off the arm to pacify the mind?' The Master said, 'Emperor Yang opening the Bian Canal.' He asked, 'How does one take a step forward from the top of a hundred-foot pole?' The Master said, 'Only by running swiftly will you get it.' He asked, 'What is the matter of Linji's lineage?' The Master said, 'Hearing thunder after committing the five heinous offenses.' The monk said, 'What is the matter of Yunmen's lineage?' The Master said, 'Red banners flickering.' The monk said, 'What is the matter of Caodong's lineage?' The Master said, 'Sending a letter that does not reach home.' The monk said, 'What is the matter of Guiyang's lineage?' The Master said, 'A broken stele lying across the ancient road.' The monk made a prostration. The Master said, 'Why don't you ask about the matter of Fayan's lineage?' The monk said, 'I leave that to the upādhyāya.' The Master said, 'The night patrolman violates the curfew.' He asked, 'What is a single drop of water from Baiyun?' The Master said, 'Pounding the pestle, turning the mill.' The monk said, 'What about the one who drinks it?' The Master said, 'It leaves you without a place to put your face.' He asked, 'The tongues of all under heaven have been completely cut off by Baiyun; who can cut off Baiyun's tongue?' The Master said, 'Old Man Wang of the eastern village.' The Master then said, 'Just now I thought of a nidāna, but now I have already forgotten it. However, the staff remembers it.' He then held up the staff and said, 'The staff has also forgotten it.' He then struck once and said, 'From the same pit there is no different earth. Du!' Ascending the hall, [he said], 'Fortunately there is not a single thing, yet on itinerant pilgrimage one must practice Chan. Instead, one is troubled by the marks of Chan, failing to pass through the Patriarch's barrier. What is the Patriarch's barrier? Taking fire into the cattle pen.' Ascending the hall, [he said], 'Thus, thus—the shrimp cannot leap out of the peck-measure. Not thus, not thus—trying to be clever makes a mess of it. Soft as iron, hard as mud. The Diamond Eyes weigh twelve ounces; in the patch-robed monk's hands, the scale beam hangs low. There is a price, but no bargaining. By means of what does one without nostrils smell fragrance?' Ascending the hall, [he said], 'Difficult, difficult—how many boats? Easy, easy—no grip at all. Fine, fine—it hastens one's aging. Silent, silent—from this it is attained. Having crossed these four barriers...'