續傳燈錄 20.7

20.7

廬山開先廣鑑行瑛禪師。桂州永福縣人姓毛氏。本州菩提寺受業。初謁慶閑禪師稍悟玄旨。次參照覺頓息所疑。出世開先。僧問。如何是祖師西來意。師曰。君山點破洞庭心。僧云。意旨如何。師曰。白浪四邊繞紅塵何處來。問少林面壁意旨如何。師曰。入定。僧云。孤負古人。師曰。罕遇知音。問法輪工已畢推轉意如何。師曰。活鱍鱍地。僧云。法不孤起仗境方生。師曰。有意氣時添意氣。不風流處也風流。僧畫一圓相。師曰。爭奈諸聖眼何。問有人問我解何宗。拈起拂子劈口打意旨如何。師曰。猢猻入布袋鐵筋擊烏龜。僧云。不覩雲中雁爭知沙塞寒。師曰。千眼大悲觀不得。無言童子暗嗟噓。僧云。為什麼如此。師曰。秖為如此。乃曰。談玄說妙譬如畫餅充饑。入聖超凡大似飛蛾赴火。一向無事敗種蕉芽。更外馳求水中捉月。乃以拂子拂一拂曰。適來許多見解拂却了也。作麼生是諸人透脫一句。良久曰。鐵牛不喫欄邊草。直是須彌頂上眠。擊禪床下坐。又曰。和風習習春日遲遲。山花灼灼㵎草離離。紫燕雙飛大野。黃鶯對語高枝。衲僧到此如凝滯。無限春光付與誰。喝一喝。又曰。彎石鞏弓架興化箭。運那羅延力定爍迦羅眼。不射大雄虎。不射藥山鹿。不射雲巖師子。不射象骨獼猴。且道射箇什麼。良久曰。放過一著。又曰。水不洗水金不博金。獨露一心撥開萬象。一大藏教幾張拭不淨故紙。從上古佛一隊多知解阿師。自茲截斷眾流。更不百城遊歷。還有與麼衲僧麼。良久曰。點即不到。又曰。有一人說得一丈一寸也行不得。有一人行得一丈一寸也說不得。有一人行得說得。有一人行不得。說不得。此四人中華藏欲覓一人為師。明眼衲僧試請揀看。又曰。登山須到頂。入海須到底。學道須到佛祖道不得處。若不如是盡是依草附木底精靈。喫野狐涕唾底鬼子。華藏恁麼道。譬如良藥然則苦口且要治疾阿㖿㖿。又上堂喝一喝曰。三月青春強半。溪山雨散雲飛。庭花自開自落。梁燕雙去雙歸。復云。木中有火不鑽不出。砂中有金不淘不得。心中有道不學不悟。遊方行脚喚作道人。還曾悟道麼。良久曰。白日莫空過青春不再來。師材器廣大果於立事。任人役物如轉石於千仞之溪無不如意。有照覺之遺風。在開先幾二十年。初苦痰癖屢求去而不可。臥病坊者三年。一旦起將梵剎而鼎新之。迄九年而成。窮極壯麗見者駭歎。素善黃太史魯直。魯直戲謂師為如來藏中之說客。菩提場中之游俠云。

Chan Master Kaixian Guangjian Xingying of Mount Lu was a native of Yongfu County in Guizhou, surnamed Mao. He received his training at Bodhi Monastery in his home prefecture. At first, he called upon Chan Master Qingxian and somewhat awakened to the dark purport. Next, he called upon Zhaojue, where his doubts were immediately put to rest. He came forth into the world at Kaixian. A monk asked, "What is the meaning of the Patriarch's coming from the West?" The master said, "Junshan dots and breaches the heart of Lake Dongting." The monk said, "What is the meaning?" The master said, "White waves circle on the four sides; from where do the red dusts come?" He asked, "What is the meaning of the wall-gazing at Shaolin?" The master said, "Entering absorption." The monk said, "You fail the ancients." The master said, "Rare is it to meet an intimate knower." He asked, "When the labor of the Dharma-wheel is finished, what is the meaning of pushing it into motion?" The master said, "Lively and leaping." The monk said, "Dharmas do not arise in isolation; only relying on circumstances are they born." The master said, "When there is high spirit, it adds to high spirit; where there is no romance, there is romance nonetheless." The monk drew a circle. The master said, "What can be done about the eyes of the various sages?" He asked, "'If someone asks me what school I understand, picking up the whisk and striking across the mouth'—what is the meaning of this?" The master said, "A monkey entering a cloth sack; an iron rod striking a black turtle." The monk said, "Without seeing the wild geese in the clouds, how can one know the cold of the sand dunes?" The master said, "Great Compassion with a thousand eyes cannot see it; the speechless youth secretly sighs." The monk said, "Why is it like this?" The master said, "Only because it is like this." He then said, "Discussing the dark and speaking of the wondrous is like drawing cakes to satisfy hunger. Entering the holy and surpassing the mundane is much like a flying moth rushing into fire. Resolutely engaging in 'no-affair' is a ruined seed and a scorched sprout; further seeking outside is catching the moon in the water." He then swept with his whisk once and said, "The many views just now have been swept away. What is the one phrase by which all of you break through?" After a long pause, he said, "The iron ox does not eat the grass beside the railing; it sleeps directly atop Mount Sumeru." He struck the Chan bed and descended from the seat. He also said, "Gentle winds blow mild, the spring day is leisurely. Mountain flowers glow bright, creek grasses spread luxuriantly. Purple swallows fly in pairs across the great wilderness; yellow orioles converse in pairs on high branches. If a patch-robed monk stagnates here, to whom is the boundless spring scenery given over?" He gave a shout and also said, "Drawing Shigong's bow, fitting Xinghua's arrow, exercising Nārāyaṇa's strength, fixing Śakra's eyes: not shooting the Daxiong tiger, not shooting the Yaoshan deer, not shooting the Yunyan lion, not shooting the Xianggu macaque. Tell me, what is shot?" After a long pause, he said, "Letting that move pass." He also said, "Water does not wash water; gold does not barter for gold. Solitarily revealing the one mind, pushing aside the myriad phenomena. The whole great canon of teachings is just a few sheets of used paper that cannot wipe things clean. The ancient Buddhas from the past were a troupe of masters with too much intellectual understanding. From here on, cut off the myriad streams, and make no more travels through the hundred cities. Are there any such patch-robed monks?" After a long pause, he said, "To touch upon it is not to reach it." He also said, "There is one person who can speak one zhang and cannot walk one cun. There is one person who can walk one zhang and cannot speak one cun. There is one person who can both walk and speak it. There is one person who can neither walk nor speak it. Among these four persons, Huazang wishes to seek one as teacher. Clear-eyed patch-robed monks, pray try selecting and see." He also said, "Climbing a mountain, one must reach the summit; entering the sea, one must reach the bottom; studying the Way, one must reach where the Buddhas and patriarchs cannot speak. If not like this, all are spirits clinging to grasses and attached to trees, devilish ghosts eating the wild foxes' spit. Huazang speaking thus is like good medicine: bitter to the mouth, yet it seeks to cure the illness—ouch!" Again he ascended the hall, gave a shout, and said, "In the third month, youth is more than half gone. Rain scatters and clouds fly across the creeks and mountains. Courtyard flowers bloom and fall of themselves; roof-beam swallows leave and return in pairs." He added, "In wood there is fire, but without drilling it does not emerge. In sand there is gold, but without panning it is not obtained. In the mind there is the Way, but without studying one does not awaken. Traveling afar on itinerant pilgrimage is called being a person of the Way—have you ever awakened to the Way?" After a long pause, he said, "Do not let the daylight pass in vain; youth does not come again." The master's capacity and vessel were vast; he was resolute in establishing undertakings. Employing people and utilizing things was like rolling a rock into a thousand-fathom ravine—nothing failed to go as he wished. He possessed the bequeathed style of Zhaojue. He remained at Kaixian for nearly twenty years. At first he suffered from chronic phlegm and repeatedly asked to leave, but was not permitted. He lay in the infirmary for three years. One day he arose and completely renovated the Buddhist monastery; it was completed after nine years, reaching the utmost magnificence, astonishing and drawing sighs of praise from those who saw it. He was always close friends with Senior Historiographer Huang Luzhi. Luzhi playfully called the master 'a persuader in the Tathāgatagarbha, a wandering knight in the bodhimaṇḍa.'"