續傳燈錄 27.6.2

27.6.2

和尚當時不可獨自問。 須對大眾前問。 如今說又何妨。 勤遂云。 我問。 有句無句如藤倚樹時如何。 五祖云。 描也描不成畫也畫不就。 又問。 忽遇樹倒藤枯時如何。 五祖云。 相隨來也。 師聞舉當下大悟。 乃曰。 某甲會也。 勤云。 只恐爾又透這公案未得。 師曰。 請和尚舉。 勤遂連舉前輩一絡索誵訛語話徵詰之。 師隨聲酬對了無滯礙。 勤拊掌稱善。 又對眾稱賞云。 杲非一生兩生為善知識來。 師自是縱橫踔厲大肆其說如建瓴水。 如轉圓石於千仞之坂。 諸老斂袵莫嬰其鋒矣。 初師既大徹。 反於數禪客有疑乃以問勤。 勤云。 我這箇禪如大海相似。 爾將得箇大海來傾取去始得。 若只將鉢盂來盛得些子去便休。 是爾器量只如此。 教我怎奈何。 能有幾箇得到爾田地。 舊時只有箇璟上坐。 與爾一般。 却已死了也。 未幾遂舉師首眾。 于時士大夫往往爭與之遊。 雅為右丞呂公舜徒所重。 奏賜紫衣號佛日大師。 女真難作。 虜酋欲取禪僧十輩。 師在選中既而獲免。 蓋若有相之者遂渡江而南。 時勤賜號圓悟禪師主雲居法席。 命師居第一坐。 常與諸衲子入室。 圓悟每來聽其語。 師一日入室罷。 却上方丈與圓悟同坐。 圓悟云。 或有箇禪和子得似老僧。 汝又如何支遣師曰。 何幸如之。 正如東坡說作劊子手。 一生得遇一箇肥漢剮。 圓悟呵呵大笑云。 爾倒與我入室。 拶得我上壁也。 圓悟常言。 近來諸方盡成窠窟。 五祖下我與佛鑑佛眼三人結社參禪。 如今早見漏逗出來。 佛鑑下有一種。 作狗子叫鵓鳩鳴取笑人。 佛眼下有一種。 覷燈籠露柱指東畫西。 如眼見鬼一般。 我這裏且無此兩般病痛。 師曰。 大好無病痛。 圓悟云。 何謂也。 師曰。 擊石火閃電光。 引得無限人弄業識。 舉了便會了。 豈不是佛法大窠窟。 圓悟不覺吐舌。 乃云。 休管他休管他。 我只以契證為期。 若不契證斷定不放過。 師曰。 說契證即得。 第恐後來只恁麼傳將去。 舉了便會了。 硬主張擊石火閃電光。 業識茫茫未有了日。 圓悟深以為然。 未幾圓悟還蜀。 師始辭居古雲門。 學者雲集。 復避亂走湖南。 轉江右入閩。 築菴長樂洋嶼。 時從之者纔五十三人。 未五十日得法者十三人。 前此蓋未始有也。 後皆角立。 始應給事江公少明之請住小谿雲門菴。 丞相張魏公在蜀時。 圓悟為言師真得法髓。 及造朝遂以臨安徑山延之。 法席之盛冠于一時。 百舍重趼往赴惟恐其後。 至無所容乃建千僧大閣以居之。 凡二千餘眾。 初開法陞坐問答未已。 復有數僧競出爭問。 師乃約住曰。 止止。 假使大地草木盡抹為塵。 一一塵有一口。 一一口具無礙廣長舌相。 一一舌相出無量差別音聲。 一一音聲發無量差別言詞。 一一言詞有無量差別妙義。 如上塵數衲僧各各具如是口如是舌如是音聲如是言詞如是妙義。 同時致百千問難。 問問各別不消徑山長老咳嗽一聲。 一時答了。 乘時於其中間作無量無邊廣大佛事。 一一佛事周遍法界。 所謂一毛現神變。 一切佛同說經。 於無量劫不得其邊際。 便恁麼去鬧熱門庭即得。 若以正眼觀之。 正是業識茫茫無本可據。 祖師門下一點也用不著。 況復鉤章棘句展露言鋒。 非唯埋沒從上宗乘。 亦乃笑破衲僧鼻孔。 所以道。 毫釐繫念三塗業因。 瞥爾情生萬劫羈鎖。 聖名凡號盡是虛聲。 殊相劣形皆為幻色。 汝欲求之得無累乎。 及其厭之又成大患。 看他先德恁麼告報。 如國家兵器不得已而用之。 本分事上亦無這箇消息。 山僧今日如斯舉唱。 大似無夢說夢好肉剜瘡。 點撿將來合喫拄杖。 只今莫有下得毒手者麼。 若有堪報不報之恩。 共助無為之化。 如無倒行此令去也。 驀拈拄杖曰。 橫按鏌𮢄全正令。

"At that time, Upādhyāya, you could not have asked it alone; it had to be asked before the assembly. What harm is there in speaking of it now?" Qin then said, "I asked: 'How is it when phrases exist and phrases do not exist, like a vine clinging to a tree?' Wuzu said: 'Describe it as you will, it cannot be depicted; paint it as you will, it cannot be rendered.' I asked again: 'How is it when suddenly the tree falls and the vine withers?' Wuzu said: 'Following along together.'" Hearing this cited, the Master experienced a great awakening on the spot. He said, "I understand!" Qin said, "I only fear you still have not penetrated this gong'an." The Master said, "Please cite [further], Upādhyāya." Qin then continuously cited a string of tricky and perplexing sayings by former masters to test and interrogate him. The Master answered in response to his voice without the slightest impediment. Qin clapped his hands and praised him. He also praised him before the assembly, saying: "Gao has not been a kalyāṇamitra for merely one or two lifetimes." From then on, the Master was unrestrained and spirited, giving full vent to his discourses like pouring water from a steep roof or rolling a round boulder down a thousand-fathom cliff; the elder masters tucked in their robes and none dared confront his vanguard. Earlier, once the Master had thoroughly awakened, he nevertheless had doubts about several Chan pilgrims and asked Qin about them. Qin said: "This Chan of mine is like the great ocean: only if you bring a great ocean to pour it into will it do. If you merely bring an alms bowl, fetch a tiny bit and stop, that is simply how limited your capacity is—what can I do about it? How many can reach your state? Formerly there was only Senior Monk Jing who was like you, yet he has already died." Before long, [Qin] appointed the Master as head monk. At that time, literati and officials often vied to associate with him. He was especially esteemed by the Right Vice Director Lü Shuntu, who memorialized to grant him a purple robe and the title Master Fori. When the Jurchen disturbance arose, the barbarian chieftain wished to capture ten Chan monks; the Master was among those selected, but soon escaped—it was as if someone had aided him—and he crossed the river south. At that time, Qin had been granted the title Chan Master Yuanwu and was presiding over the Dharma seat at Yunju; he instructed the Master to occupy the first seat. He often entered the abbot's room with the various patch-robed monks, and Yuanwu would always come to listen to his words. One day, after leaving the abbot's room, the Master went up to the abbot's quarters and sat together with Yuanwu. Yuanwu said, "If there were a fellow monk like this old monk, how would you deal with him?" The Master said, "What greater fortune could there be? It is just as Dongpo said of being an executioner: 'In one's whole life to meet a fat fellow to slice!'" Yuanwu laughed loudly and said, "Instead, you have entered the abbot's room with me and pressed me against the wall!" Yuanwu often said: "Recently, the various quarters have all become nests and dens. Under Wuzu, I, along with Fojian and Foyan, formed a trio practicing Chan together. Now flaws and blunders have already appeared. Under Fojian there is a type who mimic barking dogs and cooing doves to make people laugh. Under Foyan there is a type who peer at lanterns and exposed pillars, pointing east and drawing west, just like seeing ghosts with their own eyes. Here with me, for now, there are not these two sicknesses." The Master said, "It is very good to have no sicknesses." Yuanwu said, "What do you mean?" The Master said, "Sparks struck from flint, a flash of lightning: this leads countless people to play with karmic consciousness—as soon as it is raised, they immediately 'understand' it. How is this not a great nest and den of the Buddhadharma?" Yuanwu involuntarily stuck out his tongue and said, "Never mind them, never mind them! I aim only at mutual verification; if there is no mutual verification, I resolutely will not let them pass." The Master said, "Speaking of mutual verification is fine. I only fear that later people will simply transmit it like this—as soon as it is raised, they immediately 'understand' it, stubbornly insisting on sparks struck from flint and flashes of lightning, with karmic consciousness vast and boundless, never having an end." Yuanwu deeply agreed with this. Before long, Yuanwu returned to Shu. The Master then took his leave and resided at ancient Yunmen. Students gathered like clouds. Again fleeing the turmoil, he went to Hunan, turned through Jiangyou, and entered Min. He built a hermitage at Yangyu in Changle. At that time those following him were only fifty-three people; in less than fifty days, thirteen people attained the Dharma. Before this, there had never been such an occurrence. Later, they all stood out conspicuously. He first accepted the invitation of Supervising Secretary Master Jiang Shaoming to reside at the Yunmen Hermitage at Xiaoxi. When Grand Councillor Zhang, Duke of Wei, was in Shu, Yuanwu told him that the Master had truly attained the marrow of the Dharma; upon arriving at court, he invited him to Jingshan in Lin'an. The flourishing of the Dharma assembly was foremost of the time; traveling a hundred leagues with blistered feet, they rushed to arrive, fearing only to be late. Reaching the point where there was no space to accommodate them, a great pavilion for a thousand monks was built to house them, with over two thousand followers in all. When he first opened the Dharma hall and ascended the seat, before the questions and answers were finished, several monks vied to step forward and compete in questioning. The Master stopped them, saying: "Stop, stop! Even if the plants and trees of the great earth were all ground into dust, each speck of dust had a mouth, each mouth was endowed with the mark of an unobstructed, broad and long tongue, each tongue uttered immeasurable distinct sounds, each sound produced immeasurable distinct words, and each word had immeasurable distinct wondrous meanings—if patch-robed monks as numerous as the dust specks above each possessed such mouths, such tongues, such sounds, such words, and such wondrous meanings, and simultaneously raised hundreds of thousands of difficult questions, every single question being distinct, it would not take more than a single cough from the elder of Jingshan to answer them all at once! Seizing the moment, within it he performs immeasurable and boundless, vast and great Buddhist deeds; each Buddhist deed pervades the Dharma realm. As it is said: 'A single hair manifests spiritual transformations; all Buddhas together expound the sūtras.' Through immeasurable kalpas one could not reach its limit. To go on like that bustling the monastic gates may be fine, but if viewed with the correct eye, it is precisely karmic consciousness, vast and boundless, with no foundation to rely on; within the Patriarch's gate, not a bit of it can be used! How much less hook-like phrases and thorny clauses, flaunting the edge of words: this not only buries the ancestral lineage from above, but also splits the nostrils of patch-robed monks with laughter. Therefore it is said: 'Fastening a thought for a hair's breadth is the karmic cause for the three destinies; in a flash an emotion arises, a fetter for ten thousand kalpas.' Sacred names and worldly designations are all empty sounds; distinctive marks and inferior forms are all illusory colors. If you seek them, can you be free of encumbrance? When you come to loathe them, it again becomes a great affliction. See how the ancient worthies exhorted and announced in this way, like the state using weapons only when there is no choice; in the fundamental affair there is not even this message. Today, the mountain monk raising and chanting like this is very much like speaking of a dream when there is no dream, or gouging into healthy flesh to make a wound. Examining it, I ought to take a blow of the staff. Right now, is there anyone who can strike with a poisonous hand? If there is, he is worthy of repaying the kindness that cannot be repaid, and together aiding the transformation of non-action. If not, I shall reverse the implementation of this order." Suddenly holding up his staff, he said, "Holding the Moye blade crosswise, fully execute the correct order!"