續傳燈錄 21.58

21.58

廬陵清平楚金禪師。僧問。祖祖相傳。未審和尚傳箇什麼。師曰。兩手擡不起。僧云。能有幾人知。師曰。知底事又爾麼生。僧云。放過一著。師曰。迢迢十萬餘。問與麼不與麼學人上來請師與麼。師曰。陝府鐵牛。僧云。和尚與麼學人即不然也。師曰。不消拈出。上堂。以拄杖卓一下曰。只這是錯事無一向。出家人當為何事。良久曰。自知較一半。乃歌曰。人悄悄鼓鼕鼕。特地陞堂話祖風。千般說萬般喻。特地翻真却成偽。分別緇素與色空。扶藜摸壁與誰通。休尋南北與西東。山僧拄杖太無端。吞却十方剎海中。剎海中細推窮。三十年後幾多白頭翁。靠却拄杖曰。珍重。又曰。祖意齊彰真機自立。八明蟾彩彼我無差。出海紅光老婆心切。如斯境界悟則頭頭顯露。非取捨之功。迷則物物塵勞。難明妙理。更若即色明空。正是敲甎打瓦。說有說無。又是夢中說夢。未免覺來一場懡㦬。又曰。明眼人若論斯事。如鹽在水秖瞞得鼻孔。若是舌頭上一點也瞞不得。何故三世諸佛從上祖師出現於世。秖是狸奴白牯一箇注脚。拈鎚舉拂下喝敲床。盡是露柱注脚。以拄杖卓一下曰。山僧與露柱注脚這裏看得出。非但許爾救得兒孫。亦許爾見狸奴白牯。然後可以出生入死。若看不出自救不了。何故工夫不到不方圓。言語不通非眷屬。喝一喝。

Chan Master Chujin of Qingping in Luling. A monk asked, "Patriarchs have transmitted to patriarchs; what, Upādhyāya, do you transmit?" The master said, "Both hands cannot be lifted." The monk said, "How many can understand?" The master said, "What is this matter of understanding like?" The monk said, "I let this move pass." The master said, "Distant by more than a hundred thousand [li]." The monk asked, "Thus or not thus: the student comes forward and asks the master to be thus." The master said, "The iron ox of Shan Prefecture." The monk said, "The Upādhyāya is thus; the student is not so." The master said, "There is no need to bring it up." He ascended the hall, struck once with his staff, and said: "Just this is a mistake, without any single direction. What should a renunciant be about?" After a long pause, he said, "Knowing for oneself is half of it." Then he sang: "People are quiet, drums rumble thud-thud; / Intentionally ascending the hall to speak of the ancestral style. / A thousand explanations, ten thousand metaphors; / In trying hard, turning the real into the false. / Discriminating black from white, form and emptiness; / Leaning on a cane, groping walls—with whom can one communicate? / Cease searching south and north, west and east. / This mountain monk's staff is entirely absurd: / Swallowing the oceans of worlds in the ten directions. / Within the oceans of worlds, investigate minutely: / Thirty years later, how many white-haired old men will there be?" Leaning his staff aside, he said, "Take care!" He also said, "When the Patriarch's meaning is fully manifested, the genuine dynamic stands on its own. The radiance of the eight-bright moon shows no difference between that and this. The red light rising from the ocean reveals an earnest, grandmotherly heart. In such a realm, if awakened, everything is revealed; it is not the result of choosing or rejecting. If deluded, every thing is worldly vexation; it is difficult to clarify the wondrous principle. Furthermore, if one explains emptiness through form, it is just striking bricks and beating tiles. Speaking of existence and speaking of non-existence is yet again explaining a dream within a dream; upon awakening, one cannot avoid embarrassment." He also said, "If clear-eyed people discuss this matter, it is like salt in water: it can only deceive the nostrils; on the tongue, not a bit of it can deceive. Why? The Buddhas of the three periods and the successive patriarchs appearing in the world are merely a footnote to cats and white oxen. Picking up the hammer, raising the whisk, shouting, striking the seat—all are footnotes to the exposed pillar." Striking once with his staff, he said: "This mountain monk and the exposed pillar are footnotes. If you can see through here, not only are you permitted to rescue your descendants, you are also permitted to see the cats and white oxen; thereafter, you can go in and out of life and death. If you cannot see through it, you cannot even rescue yourself. Why? If your effort is not thorough, it will not be complete and round; if speech does not connect, one is not of the family." He gave a shout.