續傳燈錄 23.28

23.28

隆興府黃龍山堂道震禪師。金陵趙氏子。少依覺印英禪師為童子。英移居泗之普照。適淑妃擇度童行。師得圓具久之辭。謁丹霞淳禪師。一日與論洞上宗旨。師呈偈曰。白雲深覆古寒岩。異草靈花彩鳳銜。夜半天明日當午。騎牛背面著靴衫。淳器之。師自以為礙。棄依草堂一見契合。日取藏經讀之。一夕聞晚參鼓。步出經堂。舉頭見月。遂大悟。亟趨方丈。堂望見即為印可。初住曹山。次遷廣壽黃龍。上堂曰。舉箇古人因緣問闍梨。闍梨不得作古會。若作古會失却當面眼。舉箇即今因緣問闍梨。闍梨不得作今會。若作今會障却闍梨本來眼。假饒不失不障非古非今。猶是藥病相治止啼之說。秖如透脫一句闍梨還道得也無。若道不得。直待羅漢峯深談實相即向汝道。上堂。少林冷坐門人各說異端大似眾盲摸象。神光禮三拜依位而立。達磨云。汝得吾髓。這黑面婆羅門。脚跟也未點地在。上堂。石人問枯樁。何時汝發華。枯樁怒石人。何得口吧吧。石人呵呵笑。枯樁吐異葩。紅霞輝玉象。白玉碾金沙。借問通玄士。何人不到家。

Chan Master Shantang Daozhen of Mount Huanglong in Longxing Prefecture was a son of the Zhao family of Jinling. In his youth he relied on Chan Master Jueyin Ying as a postulant. Ying moved to Puzhao in Sizhou, just when the Virtuous Consort was selecting postulants for ordination; the master thus obtained full ordination. After a long while he took his leave, visiting Chan Master Danxia Chun. One day, while discussing the lineage tenets of the Dongshan school with him, the master presented a verse: 'White clouds deeply cover the ancient cold cliff; / Rare grasses and wondrous flowers are held in the colorful phoenix's beak. / At midnight heaven is bright; the sun is at high noon; / Riding an ox backward, wearing boots and robe.' Chun saw him as a Dharma vessel. Yet the master considered himself still hindered, so he left to rely on Caotang; upon their first meeting they accorded. Daily he took the Tripiṭaka and read it. One evening, hearing the drum for the evening gathering, he walked out of the scripture hall. Lifting his head, he saw the moon, and thereupon attained great awakening. He hurried to the abbot's room; as soon as Caotang caught sight of him, he conferred the seal of approval. First he resided at Caoshan, then moved to Guangshou and Huanglong. Ascending the hall, he said, 'If I cite an ancient nidāna to ask you ācāryas, you must not understand it as ancient. If you understand it as ancient, you lose the eye right in front of your face. If I cite a present nidāna to ask you ācāryas, you must not understand it as present. If you understand it as present, you obstruct your original eye. Even if you do not lose it and do not obstruct it, being neither ancient nor present, this is still medicine and illness counteracting each other, talk to stop a child's crying. Just tell me, can you ācāryas speak a sentence of thorough penetration, or not? If you cannot speak it, wait until Luohan Peak discourses deeply on true reality, then I will speak it for you.' Ascending the hall, he said, 'Sitting coldly at Shaolin, the disciples each spoke different opinions, much like the crowd of blind men touching an elephant. Shenguang made three bows and stood according to his place. Bodhidharma said, "You have attained my marrow." This dark-faced Brahmin's heels had not yet touched the ground!' Ascending the hall, he said, 'A stone man asked a withered stump, / "When will you bloom with flowers?" / The withered stump was angered by the stone man: / "Why does your mouth chatter on?" / The stone man chuckled and laughed; / The withered stump put forth rare blossoms. / Rosy clouds illuminate the jade elephant; / White jade grinds golden sand. / May I ask the master who penetrates the mystery, / Who has not yet arrived home?'