續傳燈錄 25.19

25.19

東京淨因蹣菴繼成禪師。袁之宜春劉氏子。上堂拈拄杖曰。清淨本然云何忽生山河大地。看看富樓那穿過釋迦老子鼻孔。釋迦老子鑽破虛空肚皮。且道山河大地在甚麼處。擲下拄杖召大眾曰。虛空翻筋斗向新羅國裏去也。是爾諸人切忌。認葉止啼刻舟尋劍。上堂。茫茫盡是覓佛漢。舉世難尋閑道人。棒喝交馳成藥忌。了忘藥忌未天真。上堂。崑崙奴著鐵袴。打一棒行一步。爭似火中釣鼈日裏藏氷。陰影問翻魍魎。虛空縛殺麻繩。上堂。狹路相逢且莫疑。雷光石火已遲遲。若教直下三心徹。秖在如今一餉時。到這裏直使問來答去。火迸星飛。互換主賓。照用得失。波翻嶽立。玉轉珠回。衲僧面前了無交涉。豈不見拈華鷲嶺獨許飲光。問疾毘耶誰當金粟。那知微笑已成途轍。縱使默然未免風波。要須格外相逢。始解就中頴契。還會麼。一曲寥寥動今古。洛陽三十六峯西。上堂。舉不顧即差。互擬思量何劫悟。大眾枯桑知天風。是顧不顧。海水知天寒。是思不思。且喚甚麼作悟底道理。兔角杖頭挑法界。龜毛拂子舞三臺。上堂。鼻裏音聲耳裏香。眼中鹹淡舌玄黃。意能覺觸身分別。氷室如春九夏涼。如斯見得方知男子身中入定時。女子身中從定出。葵花隨日轉。犀紋翫月生。香楓化老人。螟蠕成婐㜲。若也不知。苦哉佛陀耶。許爾具隻眼。上堂。一念心清淨。佛居魔王殿。一念惡心生。魔王居佛殿。懷禪師曰。但恁麼信去。喚作脚踏實地而行。終無別法。亦無別道理。老僧恁麼舉了。秖恐爾諸人見兔放鷹刻舟求劍。何故功德天黑暗女。有智主人二俱不受。上堂舉。汾陽拈拄杖示眾曰。三世諸佛在這裏。為汝諸人無孔竅。遂走向山僧拄杖裏去強生節目。師曰。汾陽與麼示徒。大似擔雪填井傍若無人。山僧今日為汝諸人出氣。拈起拄杖曰。三世諸佛不敢強生節目。却從山僧拄杖裏走出。向諸人道。我不敢輕於汝等。汝等皆當作佛。說是語已。翻筋斗向拘尸羅城裏去也。擲下拄杖曰。若到諸方分明舉似。師同圓悟法真慈受并十大法師禪講千僧。赴太尉陳公良弼府齋。時　徽宗皇帝私幸觀之。太師魯國公亦與焉。有善華嚴者。廼賢首宗之義虎也。對眾問諸禪曰。吾佛設教自小乘至於圓頓。掃除空有獨證真常。然後萬德莊嚴方名為佛。嘗聞禪宗一喝能轉凡成聖。則與諸經論似相違背。今一喝若能入吾宗五教是為正說。若不能入是為邪說。諸禪視師。師曰。如法師所問。不足三大禪師之酬。淨因小長老可以使法師無惑也。師召善。善應諾。師曰。法師所謂愚法小乘教者乃有義也。大乘始教者乃空義也。大乘終教者乃不有不空義也。大乘頓教者乃即有即空義也。一乘圓教者乃不有而有不空而空。或作空而不有有而不空義也。如我一喝非唯能入五教。至於工巧技藝諸子百家悉皆能入。師震聲喝一喝。問善曰。聞麼。曰聞。師曰。汝既聞此一喝。是有能入小乘教。須臾又問善曰。聞麼。曰不聞。師曰。汝既不聞適來一喝是無。能入始教。遂顧善曰。我初一喝汝既道有。喝久聲銷汝復道無。道無則元初實有。道有則而今實無。不有不無能入終教。我有一喝之時。有非是有因無故有。無一喝之時。無非是無因有故無。即有即無能入頓教。須知我此一喝不作一喝用。有無不及情解俱忘。道有之時纖塵不立。道無之時橫遍虛空。即此一喝入百千萬億喝。百千萬億喝入此一喝。是故能入圓教。善乃起再拜。師復謂曰。非唯一喝為然。乃至一語一默一動一靜從古至今。十方虛空萬象森羅。六趣四生三世諸佛一切聖賢。八萬四千法門。百千三昧無量妙義。契理契機。與天地萬物一體。謂之法身。三界唯心萬法唯識。四時八節陰陽一致。謂之法性。是故華嚴經云。法性遍在一切處。有相無相一聲一色。全在一塵中含。四義事理無邊周遍無餘。參而不雜混而不一。於此一喝中皆悉具足。猶是建化門庭隨機方便。謂之小歇場。未至寶所。殊不知吾祖師門下。以心傳心以法印法。不立文字見性成佛。有千聖不傳底向上一路在。善又問曰。如何是向上一路。師曰。汝且向下會取。善曰。如何是寶所。師曰。非汝境界。善曰。望禪師慈悲。師曰。任從滄海變終不為君通。善膠口而退。聞者靡不歎仰。皇帝顧謂近臣曰。禪宗玄妙深極如此。淨因才辯亦罕有也。近臣奏曰。此宗師之緒餘也。

Chan Master Jicheng of Jingyin Pan’an in the Eastern Capital was a native of Yichun in Yuanzhou, from the Liu family. Ascending the hall, he took up his staff and said: 'If it is fundamentally pure, how did mountains, rivers, and the great earth suddenly arise? Look! Pūrṇa has pierced old Shakyamuni's nostrils, and old Shakyamuni has bored through empty space's belly. Now tell me, where are the mountains, rivers, and the great earth?' He threw down his staff, called out to the assembly, and said: 'Empty space has turned a somersault and gone off into the land of Silla! All of you, take absolute care not to take leaves to stop weeping or notch the boat to seek the sword.' Ascending the hall: 'In the vast expanse, all are men seeking Buddha; in the whole world, an idle man of the Way is hard to find. Sticks and shouts flying back and forth become taboo medicine; when the taboo medicine is completely forgotten, one is still not naturally genuine.' Ascending the hall: 'The Kunlun slave wears iron trousers; struck once with the stick, he takes one step. How can that compare to angling for a turtle in fire, or hiding ice in the sun? In the shadow, demons are overturned; empty space is bound to death by hemp rope.' Ascending the hall: 'Meeting on a narrow path, have no doubt; lightning and sparks are already too late. If one can directly penetrate the three minds, it takes only this brief moment right now. Reaching this point, even if questions and answers fly back and forth like bursting sparks and soaring stars, host and guest exchanging places, illumination and function with their gains and losses, waves surging and mountains standing, jade turning and pearls revolving—before a patch-robed monk, there is none of that involved. Do you not see that twirling the flower on Vulture Peak was granted only to Kāśyapa? Asking after the illness in Vaiśālī, who could match the Golden Grain [Tathāgata]? Who knew that a faint smile had already become a rutted path, and even silence could not avoid making waves? You must meet beyond the ordinary track to finally understand the sharp agreement within. Do you understand? A solitary song stirs past and present, west of Luoyang's thirty-six peaks.' Ascending the hall: 'Bringing it up without attention is an error; pondering and calculating, in what eon will you awaken? Assembly! A withered mulberry knows the wind of heaven: is that paying attention or not paying attention? Sea water knows the chill of heaven: is that pondering or not pondering? And what do you call the principle of awakening? The tip of a rabbit-horn staff lifts the Dharma realm; a turtle-hair whisk dances the Santai.' Ascending the hall: 'Sounds in the nose, fragrance in the ears, salty and bland in the eyes, dark and yellow on the tongue. The mind can sense touch, the body discerns. An ice chamber feels like spring, the height of summer feels cool. If you see it like this, only then will you know that when entering samādhi in a man's body, one emerges from samādhi in a woman's body. The sunflower turns with the sun; the rhinoceros horn develops markings admiring the moon. The fragrant sweetgum turns into an old man; the caterpillar turns into a wasp. If you still do not know: How bitter, O Buddha! I grant that you possess an eye.' Ascending the hall: 'When a single thought in the mind is pure, the Buddha dwells in the palace of the Demon King. When a single thought of malice arises, the Demon King dwells in the palace of the Buddha. Chan Master Huai said: "Just have faith in this way; it is called walking with feet firmly on the ground. Ultimately there is no other Dharma, nor any other principle." Although this old monk has brought this up, I only fear that you will unleash the falcon upon seeing a rabbit, or notch the boat to find the sword. Why? Good Fortune Goddess and the Dark-faced Maiden—a wise master accepts neither.' Ascending the hall, he cited: 'Fenyang took up his staff, showed it to the assembly, and said: "The Buddhas of the three times are right here. Because you people have no openings, they ran into this mountain monk's staff and forced knots to grow." ' The Master said: 'Fenyang's showing it to his disciples in that way was much like carrying snow to fill a well, acting as if nobody were around. Today this mountain monk will vent anger on your behalf.' He took up his staff and said: 'The Buddhas of the three times did not dare force knots to grow; instead, they walked out from this mountain monk's staff and said to you all: "I dare not slight you, for you will all become Buddhas." Having spoken these words, they turned a somersault and went off into the city of Kuśinagara!' He threw down the staff and said: 'If you go to the various quarters, relate this clearly.' The Master, together with Yuanwu, Fazhen, Cishou, ten great Dharma masters, and a thousand Chan and doctrinal monks, attended a vegetarian banquet at the residence of Grand Marshal Chen Liangbi. At that time, Emperor Huizong made an informal visit to observe, and Grand Preceptor the Duke of Lu was also present. There was one Shan, an expert in the Huayan, who was a doctrinal tiger of the Xianshou school. Facing the assembly, he asked the Chan masters: 'Our Buddha set forth teachings ranging from the Hinayana up to the Perfect and Sudden, sweeping away emptiness and existence to uniquely realize the truly eternal; only after being adorned with ten thousand virtues is one called a Buddha. I have often heard that in the Chan school, a single shout can transform an ordinary person into a sage, which seems contrary to the scriptures and treatises. Now, if a single shout can enter my school's Five Teachings, it is correct teaching; if it cannot enter them, it is heterodox teaching.' The Chan masters looked at the Master. The Master said: 'What the Dharma master asks is not worth being answered by the three great Chan masters. The junior elder of Jingyin can free the Dharma master of his doubts.' The Master called Shan's name, and Shan responded. The Master said: 'What you, Dharma master, call the Hinayana teaching for the foolish is the meaning of existence. The initial teaching of the Mahayana is the meaning of emptiness. The final teaching of the Mahayana is the meaning of neither existence nor emptiness. The sudden teaching of the Mahayana is the meaning of both existence and emptiness. The perfect teaching of the One Vehicle is the meaning of being existent without existence and empty without emptiness, or being empty without being non-existent and existent without being non-empty. My single shout can not only enter the Five Teachings, but can enter all the arts, crafts, skills, and the hundred schools of philosophy.' The Master let out a thunderous shout and asked Shan: 'Did you hear that?' Shan said: 'I heard it.' The Master said: 'Since you heard this single shout, it is existent, and thus enters the Hinayana teaching.' A moment later, he asked Shan again: 'Do you hear it?' Shan said: 'I do not hear it.' The Master said: 'Since you do not hear it, the shout just now is non-existent, and thus enters the initial teaching.' He then looked at Shan and said: 'When I first gave the shout, you said it was existent; long after the shout, when the sound dissipated, you again said it was non-existent. Saying it is non-existent means that originally it was truly existent; saying it is existent means that right now it is truly non-existent. Being neither existent nor non-existent enters the final teaching. When I have a shout, existence is not existence, for it exists because of non-existence; when there is no shout, non-existence is not non-existence, for it is non-existent because of existence. Being simultaneously existent and non-existent enters the sudden teaching. You must know that my shout does not function as a mere shout; beyond reach of existence and non-existence, emotional understanding is entirely forgotten. When called existent, not a speck of dust is established; when called non-existent, it pervades empty space. This single shout enters hundreds of thousands of myriads of shouts; hundreds of thousands of myriads of shouts enter this single shout. Therefore, it enters the perfect teaching.' Shan then rose and bowed twice. The Master said to him further: 'It is not only a single shout that is like this; even a single word, a single silence, a single movement, a single stillness, from antiquity to the present—the empty space of the ten directions, the array of ten thousand phenomena, the six destinies and four modes of birth, the Buddhas of the three times and all sages and worthies, the eighty-four thousand Dharma gates, the hundreds of thousands of samādhis, and the immeasurable wondrous meanings—accord with principle and accord with capacity, forming one body with heaven, earth, and the ten thousand things: this is called the Dharma body. The three realms are mind-only; the ten thousand phenomena are consciousness-only. The four seasons, the eight nodes, and yin and yang are identical: this is called Dharma nature. Therefore the Avataṃsaka Sūtra says: "Dharma nature is omnipresent in all places." Having form or formless, a single sound or a single color—all are contained within a single speck of dust. The four principles, phenomena and principle, are boundless, fully pervasive without remainder; blended without confusion, mingled without becoming merely one. Within this single shout, all are fully present. Yet this is still establishing teachings within the gates, expedient means according to capacity; it is called a brief resting place, not yet reaching the treasure cache. You did not know that within my ancestral teachers' gate, where mind is transmitted by mind and Dharma is sealed with Dharma, where there is no reliance on words and seeing the nature one becomes a Buddha, there is the upward path that a thousand sages cannot transmit.' Shan asked again: 'What is the upward path?' The Master said: 'You had better understand downward first.' Shan asked: 'What is the treasure cache?' The Master said: 'It is not your realm.' Shan said: 'I pray for the Chan master's compassion.' The Master said: 'Even if the blue sea should turn dry, I will never open it for you.' Shan sealed his mouth and withdrew. Among those who heard it, none failed to sigh in admiration. The Emperor turned to his close ministers and said: 'The profound wonder of the Chan school reaches so deeply as this; Jingyin's talent and eloquence are also rare.' The close ministers reported: 'These are merely the master's surplus leavings.'