續傳燈錄 22.7

22.7

隆興府黃龍靈源惟清禪師。本州陳氏子。印心於晦堂。每謂人曰。今之學者未脫生死。病在甚麼處。病在偷心未死耳。然非其罪。為師者之罪也。如漢高帝紿韓信而殺之。信雖死其心果死乎。古之學者言下脫生死。效在甚麼處。在偷心已死。然非學者自能爾。實為師者鉗鎚妙密也。如梁武帝御大殿見侯景不動聲氣。而景之心已枯竭無餘矣。諸方所說非不美麗。要之如趙昌畫花。花雖逼真而非真花也。上堂。鼓聲纔動大眾雲臻。無限天機一時漏泄。不孤正眼便合歸堂。更待繁詞沈埋宗旨。縱謂釋迦不出世。四十九年說。達磨不西來。少林有妙訣。修山主也似高里望鄉關。又道若人識祖佛。當處便超越。直饒恁麼悟入親切去。更有轉身一路。勘過了打。以拂子擊禪林下坐。上堂。江月照松風吹。永夜清宵更是誰。霧露雲霞遮不得。箇中猶道不如歸。復何歸。荷葉團團團似鏡。菱角尖尖尖似錐。上堂。三世諸佛不知有。恩無重報。狸奴白牯却知有。功不浪施。明大用曉全機。絕踪跡不思議。歸去好無人知。衝開碧落松千尺。截斷紅塵水一磎。上堂。至道無難惟嫌揀擇。但莫增愛洞然明白。祖師恁麼說話。瞎却天下人眼。識是非別緇素底衲僧。到這裏如何辨明。未能行到水窮處。難教坐看雲起時。

Chan Master Lingyuan Weiqing of Huanglong in Longxing Prefecture was a son of the Chen clan of this prefecture. He received the mind seal from Huitang. He would often say to people: 'Students nowadays have not escaped birth and death; where does the sickness lie? The sickness lies only in the scheming mind not having died. Yet this is not their fault; it is the fault of those who are teachers. It is like Emperor Gao of Han tricking Han Xin and killing him—even though Xin died, did his mind truly die? Students of antiquity escaped birth and death upon the word; where did the efficacy lie? It lay in the scheming mind having already died. Yet it was not that the students themselves could do so; it was truly the subtle and thorough tongs and hammer of those who were teachers. It is like Emperor Wu of Liang presiding in the great hall: seeing Hou Jing, he did not stir his voice or expression, and Jing's mind was already withered and exhausted without remainder. What is said in various quarters is not lacking in beauty; in the end, however, it is like Zhao Chang painting flowers: though the flowers are true to life, they are not real flowers.' He ascended the hall: 'No sooner has the drum sounded than the great assembly gathers like clouds. Boundless celestial mechanism is leaked all at once. Not missing the correct eye, you ought to return to the hall at once; why wait for verbose words to bury the lineage tenets? Even if you say Śākya did not appear in the world, yet forty-nine years were spoken; Bodhidharma did not come from the West, yet Shaolin has wondrous directives. Master of the Mountain Xiu was also like looking toward his home village from Gaoli; again it is said that if someone recognizes the patriarchs and Buddhas, right on the spot they transcend. Even if you attain such awakening intimately, there is still the single path of turning the body: after passing examination, take a beating!' Striking the meditation platform with his whisk, he stepped down. He ascended the hall: 'River moon shines, pine wind blows; / Throughout the long, clear night, who else is there? / Mist, dew, clouds, and rosy glow cannot obstruct it; / Within this, it is still said, "Nothing like going home." / Going home to what? / Lotus leaves are round, round as a mirror; / Water chestnuts are sharp, sharp as an awl.' He ascended the hall: 'The Buddhas of the three times do not know it exists; grace receives no return. / Wild cats and white cattle do know it exists; merit is not wasted. / Brightening the great function, understanding the complete mechanism; / Traces cut off, inconceivable. / It is fine to go back where no one knows: / Piercing open the blue sky, a thousand-foot pine; / Cutting off the red dust, a mountain stream of water.' He ascended the hall: '"The Great Way is not difficult; it only shuns picking and choosing. Simply do not hate or love, and it is thoroughly clear and evident." The Patriarch speaking like this blinded the eyes of everyone in the world. Patch-robed monks who discern right and wrong and distinguish black from white: when reaching this point, how will you clarify it? Unable to walk to where the waters end, it is hard to bid you sit and watch when the clouds arise.'