續傳燈錄 27.7

27.7

平江府虎丘紹隆禪師。和之含山人也。九歲辭親居佛慧院。踰六年得度受具。又五年謁長蘆信公略霑法味。有傳圓悟語至者。師讀之嘆曰。想酢生液雖未澆腸沃胃。要且使人慶快。弟恨未聆謦欬耳。遂由寶峯依湛堂。客黃龍叩死心禪師。次謁圓悟。一日入室悟問曰。見見之時見非是見見猶離見見不能及。舉拳曰。還見麼。師曰見。悟曰頭上安頭。師聞脫然契證。悟叱曰。見箇甚麼師曰。竹密不妨流水過。悟肯之。俾掌藏教。有問悟曰。隆藏主柔易若此何能為哉。悟曰瞌睡虎耳。後歸鄉邑出世住開聖。建炎亂乃結廬銅峯之下。郡守李公光延居彰教。次徙虎丘眾盛道大顯著。示眾曰。豁開戶牖萬里不挂片雲。杲日騰空。四顧清風滿坐。湖光浩渺野色澄明。萬象森羅全彰海印。直得頭頭妙用物物真機。心境一如纖塵不立。正恁麼是萬機休罷。千聖不携。坐斷毘盧頂。不稟釋迦文。婢視聲聞奴呼菩薩。德山臨濟直得目瞪口呿。有棒有喝一點也用不得。且道忽遇其中人來時如何話會。傾蓋相逢元故舊。何妨來喫趙州茶。又曰。目前無法。萬象森然。意在目前。突出難辨。不是目前法。觸處逢渠非耳目之所到。不離見聞覺知。雖然如是。也須是他向上關棙子始得。所以道。羅籠不肯住呼喚不回頭。佛祖不安排。至今無處所。如是則不勞斂念樓閣門開。寸步不移百城俱到。驀拈拄杖劃一劃云。路逢死蛇莫打殺。無底藍子盛將歸。又曰。光非照境境亦非存。光境俱忘復是何物。百草頭上罷却于戈則且置。忽若嘉州大像倒騎陝府鐵牛。把須彌山一摑百雜碎。新羅國裏走馬。南贍部洲說禪。又作麼生。五臺山上雲蒸飯。佛殿階前狗尿天。剎竿頭上煎鎚子。三箇猢猻夜簸錢。又曰。凡有展托盡落今時。不展不托墮坑落塹。直饒風吹不入水酒不著。撿點將來自救不了。豈不見道。直似寒潭月影靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。拈拄杖畫一畫云斷古人多年葛藤。點頭石不覺拊掌不笑。且道笑箇什麼。腦後見腮莫與往來。紹興丙辰示微疾而逝。塔全軀於寺之西南隅。

Chan Master Shaolong of Huqiu in Pingjiang Prefecture was a native of Hanshan in Hezhou. At the age of nine, he bid farewell to his parents and resided in Fohui Cloister. After six years, he was tonsured and received full ordination. After another five years, he visited Master Xin of Changlu and slightly tasted the flavor of the Dharma. When someone brought the recorded sayings of Yuanwu, the Master read them and sighed, saying, ‘Thinking of sour plums brings forth saliva; though it has not yet soaked the intestines or bathed the stomach, it nevertheless makes one feel delighted. I only regret that I have not heard his voice in person.’ He thereupon went from Baofeng to rely on Zhantang, stayed as a guest at Huanglong to question Chan Master Sixin, and next visited Yuanwu. One day, upon entering the abbot's room, Yuanwu asked, ‘“At the time of seeing seeing, seeing is not seeing; seeing still departs from seeing; seeing cannot reach it.”’ Yuanwu held up his fist and said, ‘Do you still see?’ The Master said, ‘I see.’ Yuanwu said, ‘Placing a head on top of a head.’ When the Master heard this, he was completely freed and attained realization. Yuanwu chided him, ‘What do you see?’ The Master said, ‘Dense bamboo does not obstruct flowing water.’ Yuanwu approved him and made him overseer of the Buddhist canon. Someone asked Yuanwu, ‘Librarian Long is so gentle and compliant; what can he accomplish?’ Yuanwu said, ‘He is a dozing tiger.’ Later, he returned to his home county, came into the world [as teacher], and resided at Kaisheng. During the turmoil of the Jianyan era, he built a thatched hut below Tong Peak. Prefect Li Guang invited him to reside at Zhangjiao; next, he moved to Huqiu, where the assembly flourished and his Way was greatly celebrated. He addressed the assembly, saying, ‘Flinging open doors and windows, not a single scrap of cloud hangs in ten thousand miles; the bright sun ascends into the sky, and looking all around, a pure breeze fills the room. The lake's light is vast and boundless, the countryside scene serene and clear; the array of the ten thousand phenomena fully reveals the ocean-seal [samādhi]. Directly, every single thing is a wondrous function, every object a true dynamic; mind and object are as one, without a speck of dust established. Just when it is like this, the ten thousand workings cease; the thousand sages do not accompany [it]. Sitting severed atop Vairocana's crown, not receiving instructions from the text of Śākya, looking upon the voice-hearers as maidservants and calling the bodhisattvas slaves—Deshan and Linji are left with staring eyes and gaping mouths, their blows and shouts completely useless. Tell me, if one suddenly encounters a person from within it, how should they converse? “Meeting by chance like caps tilting together, we are originally old acquaintances; / What harm is there in coming to drink Zhaozhou's tea?”’ He also said, ‘Before the eyes there are no phenomena; the myriad images stand dense. The intention is before the eyes, protruding and difficult to distinguish. It is not a phenomenon before the eyes; encountering Him everywhere is not something reached by ears and eyes, yet it is not separate from seeing, hearing, perceiving, and knowing. Even though it is like this, one must still realize that supreme turning mechanism before it works. Therefore it is said: “Unwilling to stay in a cage, not turning the head when called; / Not arranged by Buddhas and Patriarchs, to this day it has no dwelling place.” If it is like this, then without laboring to collect thoughts, the towers' gates open; without moving an inch, all hundred cities are reached.’ Suddenly picking up his staff, he drew a line and said, ‘Meeting a dead snake on the road, do not beat it to death; carry it home in a bottomless basket.’ He also said, ‘Light does not illuminate objects; objects, too, do not exist. When light and objects are both forgotten, what is it again? Setting aside laying down shields and spears at the tip of the hundred grasses—what if the Great Statue of Jiazhou rides backward on the iron ox of Shan Prefecture, smashes Mount Sumeru into a hundred fragments with a single slap, races horses in Silla, and speaks Chan in Jambudvīpa? What about that? “Clouds steam rice on Mount Wutai; / Dogs piss at the sky in front of the Buddha Hall. / Frying sesame cakes on the top of the flagpole; / Three monkeys playing with coins at night.”’ He also said, ‘Whenever there is revealing and displaying, all fall into the present era; without revealing or displaying, one falls into pits and ditches. Even if wind cannot blow in and water cannot soak through, when examined closely, one still cannot save oneself. Have you not heard it said: “Just like the moon's shadow in a cold pool, the bell's chime in the quiet night; / It leaves nothing lacking when struck, and does not scatter when touching waves”? This is still a matter on the shore of birth and death.’ Picking up his staff, he drew a line and said, ‘Cutting through the many years of entanglements of the ancients. The nodding stone unconsciously claps its hands and laughs. Tell me, what is it laughing at? “Seeing the cheekbones from behind the head—do not associate with him!”’ In the bingchen year of Shaoxing, he showed a slight illness and passed away. His whole body was stupaed in the southwest corner of the temple.