續傳燈錄 24.40

24.40

杭州淨慈自得慧暉禪師。會稽張氏子。幼依澄照道凝染削進具。甫二十扣真歇於長蘆。微有所證。旋里謁宏智。智舉當明中有暗。不以暗相遇。當暗中有明。不以明相覩問之。語不契初夜定回往聖僧前燒香。而宏智適至。師見之頓明前話。次日入室。智舉堪嗟去日顏如玉。却嘆回時鬢似霜詰之。師曰。其入離其出微。自爾問答無滯。智許為室中真子。紹興丁巳開法補陀。徒萬壽及吉祥雪竇。淳熙三年勅補淨慈。上堂。朔風凜凜掃寒林。葉落歸根露赤心。萬派朝宗船到岸。六窓虛映芥投針。本成現莫他尋。性地閑閑耀古今。戶外凍消春色動。四山渾作木龍吟。上堂。釋迦老子窮理盡性。金口敷宣一代時教。珠回玉轉。被人喚作拭不淨故紙。達磨祖師以一乘法直指單傳。面壁九年不立文字。被人喚作壁觀婆羅門。且道作麼生行履。兔被傍人指注去。衲帔幪頭萬事休。此時山僧都不會。上堂巢知風穴知雨。甜者。甜兮苦者苦。不須計較更思量。五五從來二十五。萬般施設到平常。此是叢林飽參句。諸人還委悉麼。野老不知堯舜力。鼕鼕打鼓祭江神。上堂。谷之神樞之要。裏許傍參回途得妙。雲雖動而常閑。月雖晦而彌照。賓主交參正偏兼到。十洲春盡花凋殘。珊瑚樹林日杲杲。僧問。如何是正中偏。師曰。昨夜三更星滿天。曰如何是偏中正。師曰。白雲籠嶽頂終不露崔嵬。曰如何是正中來。師曰。莫謂鯤鯨無羽翼。今日親從鳥道來。曰如何是兼中至。師曰。應無跡用無痕。曰如何是兼中到。師曰。石人衫子破大地沒人縫。上堂。皮膚脫落絕方隅。明了身心一物無。妙入道寰深靜處。玉人端馭白牛車。妙明田地達者還稀。識情不到唯證方知。白雲兒靈靈自照。青山父卓卓常存。機分頂後光。智契劫前眼。所以道。新豐路兮峻仍簸。新豐洞兮湛然沃。登者登兮不動搖。游者游兮莫怱速。亭堂雖有到人稀。林泉不長尋常木。諸禪德。向上一著尊貴難明。琉璃殿上不稱尊。翡翠簾前還合伴。正與麼時針線貫通真宗不墜。合作麼生施設。滿頭白髮離岩谷。半夜穿雲入市鄽。上堂舉傅大士法身頌云。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。雲門大師道。諸人東來西來南來北來。各各騎一頭水牯牛來。然雖如是。千頭萬頭秖要識取這一頭。師曰。雲門尋常乾爆爆地錐劄不入。到這裏也解拕泥帶水。諸人秖今要見這一頭麼。天色稍寒各自歸堂。上堂舉風旛話。師曰。風旛動處著得箇眼即是上座。風旛動處失却箇眼即是風旛。其或未然。不是風旛不是心。衲僧徒自強錐針。岩房雨過昏煙淨。臥聽涼風生竹林。七年秋退歸雪竇。十年仲冬二十九日中夜沐浴而逝。窆全身於明覺塔右。

Chan Master Zide Huihui of Jingci in Hangzhou was a native of Kuaiji surnamed Zhang. In his youth, he shaved his head and took full ordination under Chengzhao Daoning. At just twenty, he questioned Zhenxie at Changlu, gaining a slight realization. Returning to his home region, he visited Hongzhi. Hongzhi questioned him, bringing up: 'Right when within the light there is darkness, do not meet through darkness. Right when within darkness there is light, do not look through light.' His words did not tally. During his evening samādhi, he returned and burned incense before the Holy Monk. Hongzhi happened to arrive just then. Upon seeing him, the master suddenly understood the earlier words. The next day he entered the abbot's room, and Hongzhi tested him by quoting: 'How lamentable that on the day of departure the face was like jade; yet one sighs that upon returning the temples are like frost.' The master said, 'Its entering is detachment; its emerging is subtle.' From then on, their questions and answers flowed without obstruction. Hongzhi recognized him as a true son within his chamber. In the ding-si year of the Shaoxing reign era, he opened the Dharma hall at Pituo, and subsequently moved to Wanshou, Jixiang, and Xuedou. In the third year of the Chunxi reign era, he was appointed by imperial order to Jingci. He ascended the hall and said, 'The northern wind is biting cold, sweeping the wintry forest. Leaves fall to return to the root, exposing the bare red heart. Myriad streams pay court to the source, and the boat reaches the shore. The six windows are emptily translucent, as a needle catches a mustard seed. Originally fully manifest—do not seek it elsewhere! The nature-ground is leisurely, illuminating past and present. Outside the door the frost melts, and spring colors stir. The four mountains completely resound with the roar of wooden dragons.' He ascended the hall and said, 'Old Śākya plumbed principles and exhausted natures, his golden mouth proclaiming the teachings of an entire generation, revolving pearls and turning jade; yet people call it used toilet paper for wiping filth! Patriarch Bodhidharma, by means of the One Vehicle Dharma, directly pointed with solitary transmission, gazing at the wall for nine years without establishing words or letters; yet people call him the wall-gazing Brahmin! Now tell me, how should one practice? "The hare was pointed out and pursued by a bystander; wrapped in a patch-robe over the head, myriad concerns are put to rest." At this moment, this mountain monk does not understand at all.' He ascended the hall and said, 'A nest knows the wind; a burrow knows the rain. What is sweet is sweet; what is bitter is bitter. There is no need to calculate and further deliberate: five times five has always been twenty-five. When myriad kinds of expedient arrangements reach the ordinary, these are the words of seasoned practice in the monasteries. Do all of you understand fully? The rustic old man knows nothing of the power of Yao and Shun; dong-dong he beats the drum, making offerings to the river god.' He ascended the hall and said, 'The spirit of the valley, the essential pivot: within this, inquire on the side and attain the wondrous on the returning path. Though clouds move, they are ever idle. Though the moon wanes in darkness, it shines all the more. Guest and host mutually interlock; the right and the biased both arrive. On the ten continents spring has ended and blossoms wither away; in the forest of coral trees the sun shines brilliantly.' A monk asked, 'What is the biased within the right?' The master said, 'Last night at the third watch, stars filled the sky.' The monk asked, 'What is the right within the biased?' The master said, 'White clouds enfold the peak, yet never reveal the craggy height.' The monk asked, 'What is coming from within the right?' The master said, 'Do not say the giant fish lacks wings; today it comes directly by the bird's path.' The monk asked, 'What is arriving within the unified?' The master said, 'Responding without traces, functioning without marks.' The monk asked, 'What is reaching within the unified?' The master said, 'The stone person's tunic is torn, but throughout the great earth no one can sew it.' He ascended the hall and said, 'Skin falls away, leaving no directions or corners. Cleared of body and mind, not a single thing exists. Wondrously entering the deep, silent place of the realm of the Way, the jade person serenely drives the white ox cart. Those who reach the wondrous, luminous ground are indeed rare; cognitive consciousness cannot reach it—only through realization is it known. The son of white clouds is brilliantly self-illuminating; the father of green mountains towers majestically, ever enduring. The dynamic functioning distinguishes the light behind the crown; the wisdom tallies with the eye before the kalpas. Therefore it is said: "The path of Xinfeng is steep and rugged; the cave of Xinfeng is serene and fertile. Let those who climb, climb without wavering; let those who wander, wander without haste. Though there are pavilions and halls, few people reach them; within the woods and springs, no ordinary trees grow." Venerable Chan monks! The transcendental move of nobility is difficult to understand. In the lapis lazuli palace, one does not claim nobility; before the kingfisher curtain, one still joins company. Just at such a time, needle and thread pass through, and the true lineage does not fall away. How should it be arranged? With a head full of white hair, one leaves the crags and valleys; in the dead of night, piercing through the clouds, one enters the marketplace.' He ascended the hall and cited Mahāsattva Fu's verse on the Dharmakāya: 'Empty-handed, holding a hoe; walking on foot, riding a water buffalo. A person crosses over the bridge; the bridge flows, but the water does not flow.' Great Master Yunmen said: 'All of you come from the east, come from the west, come from the south, and come from the north, each and every one riding a water buffalo here. Although it is like this, among thousand and ten thousand heads, you only need to recognize this single head.' The master said, 'Yunmen is usually so dry and hard that an awl cannot pierce him, yet when he comes to this place, he too knows how to drag through mud and carry water. Do all of you right now wish to see this single head? The weather is slightly chilly; let each of you return to the hall.' He ascended the hall and cited the gong'an of the wind and the banner. The master said, 'Where the wind and banner move, if you can place an eye, then you are the elder. Where the wind and banner move, if you lose your eye, then it is the wind and banner. If it is not yet so: it is neither wind nor banner, nor is it mind; patch-robed monks in vain forcefully ply awl and needle. Rain passes over the crag chamber, the dim mist is cleared away; lying down, one listens to the cool wind rising in the bamboo grove.' In the autumn of the seventh year, he retired to Xuedou. In the tenth year, in the middle of winter, on the twenty-ninth day at midnight, he bathed and passed away. His whole body was entombed to the right of Mingjue's stupa.