續傳燈錄 29.10

29.10

安吉州何山佛燈守珣禪師。郡之施氏子。參廣鑑瑛禪師不契。遂造太平隨眾咨請邈無所入。乃封其衾曰。此生若不徹去誓不展此。於是晝坐宵立如喪考妣。逾七七日忽佛鑑。上堂曰。森羅及萬象一法之所印。師聞頓悟往見鑑。鑑曰。可惜一顆明珠被這風顛漢拾得。乃詰之曰。靈雲道。自從一見桃花後。直至如今更不疑。如何是他不疑處。師曰。莫道靈雲不疑。只今覓箇疑處了不可得。鑑曰。玄沙道。諦當甚諦當。敢保老兄未徹在。那裏是他未徹處。師曰。深知和尚老婆心切。鑑然之。師拜起呈偈曰。終日看天不舉頭。桃花爛熳始擡眸。饒君更有遮天網。透得牢關即便休。鑑囑令護持。是夕厲聲謂眾曰。這回珣上座穩睡去也。圓悟聞得疑其未然。乃曰。我須勘過始得。遂令人召至。因與遊山偶到一水潭。悟推師入水。遽問曰。牛頭未見四祖時如何。師曰。潭深魚聚。悟曰。見後如何。師曰。樹高招風。悟曰。見與未見時如何。師曰。伸脚在縮脚裏。悟大稱之。鑑移蔣山命分座說法。出住廬陵之禾山。退藏故里。道俗迎居天聖。後徙何山及天寧。上堂。𨍏轢鑽住山斧。佛祖出頭未輕與。縱使醍醐滿世間。爾無寶器如何取。阿呵呵。神山打羅道吾作舞。甜瓜徹蔕甜。苦瓠連根苦。上堂舉婆子燒庵話。師曰。大凡扶宗立教須是其人。爾看他婆子。雖是箇女人。宛有丈夫作略。二十年簁油費醬固是可知。一日向百尺竿頭做箇失落。直得用盡平生腕頭氣力。自非箇俗漢知機洎乎巧盡拙出。然雖如是諸人要會麼。雪後始知松柏操。事難方見丈夫心。上堂。如來禪祖師道。切忌將心外邊討。從門所得即非珍。特地埋藏衣裏寶。禪家流須及早撥動祖師關棙。抖擻多年布襖。是非毀譽付之空。竪闊橫長渾恰好。君不見寒山老。終日嬉嬉長年把掃。人問其中事若何。入荒田不揀信手拈來草。參。僧問。如何是賓中賓。師曰。客路如天遠侯門似海深。曰如何是賓中主。師曰。長因送客處憶得別家時。曰如何是主中賓。師曰。相逢不必問前程。曰如何是主中主。師曰。一朝權祖令。誰是出頭人。曰賓主已蒙師指示。向上宗乘事若何。師曰。向上問將來。曰如何是向上事。師曰。大海若知足百川應倒流。僧禮拜。師曰。珣上座三十年學得底。師嘗謂眾曰。兄弟如有省悟處。不拘時節請來露箇消息。雪夜有僧扣方丈門。師起秉燭震威喝曰。雪深夜半求決疑情。因甚麼威儀不具。僧顧視衣裓。師逐出院。每曰。先師秖年五十九。吾年五十六矣。來日無多。紹興甲寅解制退天寧之席。謂雙槐居士鄭績曰。十月八日是佛鑑忌。則吾時至矣。乞還障南。十月四日鄭公遣弟僧道如訊之。師曰。汝來正其時也。先一日不著便。後一日蹉過了。吾雖與佛鑑同條生終不與同條死。明早可為我尋一隻小船子來。如曰。要長者要高者。師曰。高五尺許。越三日雞鳴端坐如平時。侍者請遺偈。師曰。不曾作得言訖而逝。闍維舌根不壞。郡人陳師顏以寶函藏其家。門弟子奉靈骨塔于普應院之側。

Chan Master Fodeng Shouxun of Heshan in Anji Prefecture was a native of the Shi clan of that prefecture. He studied with Chan Master Guangjian Ying without契合 (meeting with affinity). Thereupon he went to Taiping, where he inquired and consulted along with the assembly, but made no entry. He then sealed his quilt, saying, "If in this life I do not penetrate through, I vow never to unroll this." Thereupon he sat by day and stood by night, as if mourning his parents. More than forty-nine days passed. Suddenly, Fojian ascended the hall and said, "The myriad forms and phenomena are sealed by the single Dharma." Hearing this, the Master was instantly awakened. He went to see Fojian. Fojian said, "What a pity that a bright pearl has been picked up by this mad fellow!" He then questioned him: "Lingyun said, 'Ever since seeing the peach blossoms once, / Down to the present day, I doubt no more.' What was the place where he had no doubt?" The Master said, "Do not say Lingyun had no doubt; right now, even if you look for a place of doubt, it cannot be found at all." Fojian said, "Xuansha said, 'Quite accurate, very accurate indeed; yet I dare guarantee that the elder brother has not yet penetrated through.' Where was it that he had not yet penetrated through?" The Master said, "I know deeply the upādhyāya's earnest grandmotherly compassion." Fojian approved him. The Master bowed, arose, and presented a verse: "All day long looking at the sky without raising my head, / Only when the peach blossoms bloomed profusely did I first lift my gaze. / Even if you have a sky-covering net, / Once penetrating the formidable pass, one simply rests." Fojian instructed him to protect and maintain it. That evening, he called out loudly to the assembly, "This time Senior Xun can sleep soundly!" Yuanwu, hearing of this, doubted that it was so, and said, "I must test him myself before deciding." He then had someone summon him. When roaming the mountains together, they happened upon a pool of water. Yuanwu pushed the Master into the water and abruptly asked, "How was it before Niutou saw the Fourth Patriarch?" The Master said, "The pool is deep, fish gather." Yuanwu said, "How was it after seeing him?" The Master said, "The tree is tall, it attracts the wind." Yuanwu said, "How is it when seeing and not seeing coincide?" The Master said, "Stretching out the legs within curled legs." Yuanwu praised him greatly. Fojian moved to Jiangshan and appointed him to share the seat and expound the Dharma. He went out to reside at Heshan in Luling, then retired to his native place. Monastics and laypeople welcomed him to reside at Tiansheng, and later he moved to Heshan and Tianning. Ascending the hall: "The drill that turns with the cart, the axe for dwelling in the mountains; / Even if Buddhas and Patriarchs appear, they do not give it lightly. / Even if ghee filled the world, / If you have no precious vessel, how could you take it? / Aha! Shenshan plays the sieve, Daowu dances. / A sweet melon is sweet all the way to its stem; / A bitter gourd is bitter right down to its roots." Ascending the hall, he cited the story of the old woman burning down the hermitage. The Master said, "Generally, to uphold the lineage and establish the teaching requires the right person. Look at that old woman: although she was a woman, she truly possessed the strategy of a great man. Sifting oil and wasting sauce for twenty years is certainly understandable. One day at the top of a hundred-foot pole, she made a release, exhausting the strength of her wrist throughout her entire life. Unless one is a worldly fellow who understands the opportune moment, when skill is exhausted, awkwardness emerges. Even though it is so, do you all want to understand? 'Only after the snow does one know the integrity of pines and cypresses; / Only when matters are difficult does one see the heart of a great man.'" Ascending the hall: "Tathāgata Chan, the Patriarchs' way— / Be sure not to search outside with your mind. / What is obtained through the gate is not a treasure; / Specially bury the gem inside your clothes. / Flow of Chan practitioners, you must quickly / Throw open the Patriarch's barrier mechanism, / Shake out your old cloth robe of many years. / Entrust right and wrong, slander and praise to emptiness; / Vertical, wide, horizontal, long—all are entirely fitting. / Have you not seen the old man Hanshan, / Joyful all day long, holding his broom year in, year out? / When asked what the matter was within: / Entering a barren field without choosing, he freely picked up weeds. / Practice!" A monk asked, "What is the guest within the guest?" The Master said, "The traveler's road is as distant as heaven; the noble's gate is as deep as the sea." [The monk] said, "What is the host within the guest?" The Master said, "Often at the place of seeing off a guest, one remembers the time of leaving home." [The monk] said, "What is the guest within the host?" The Master said, "When meeting, there is no need to ask about the journey ahead." [The monk] said, "What is the host within the host?" The Master said, "Once holding power over the ancestral command, who is the one stepping forward?" [The monk] said, "Having received the Master's instruction on guest and host, what is the matter of the supreme vehicle of our lineage?" The Master said, "Bring forth your question regarding what is supreme." [The monk] said, "What is the matter of what is supreme?" The Master said, "If the great sea knew contentment, the hundred rivers would flow backwards." The monk bowed. The Master said, "This is what Senior Xun learned over thirty years." The Master once said to the assembly, "Brethren, if you have an awakening, regardless of the time, please come and reveal some news of it." On a snowy night, a monk knocked on the abbot's door. The Master arose, held a candle, shouted with fierce majesty, and said, "Seeking resolution of doubt in the deep snow at midnight—why are your deportment and garments incomplete?" The monk looked at his robe, and the Master drove him out of the monastery. He would often say, "My late master lived only to fifty-nine; I am already fifty-six. My coming days are not many." In the jiayin year of the Shaoxing era, when lifting the summer retreat, he stepped down from the seat of Tianning and said to Upāsaka Shuanghuai Zheng Ji, "The eighth day of the tenth month is the memorial day of Fojian; that is when my time will arrive. I beg to return south of the barrier." On the fourth day of the tenth month, Lord Zheng sent the monk Daoru to inquire after him. The Master said, "You have come at the right time. One day earlier would not be suitable; one day later would be missed. Though I was born on the same branch as Fojian, I will not die on the same branch. Tomorrow morning, find me a small boat." Ru said, "Do you want a long one or a tall one?" The Master said, "About five feet tall." Three days later, at cockcrow, he sat upright as usual. The attendant requested a final verse. The Master said, "I have not composed one." Having spoken, he passed away. After cremation, his tongue root was not destroyed. Chen Shiyan, a man of the prefecture, stored it in his home in a precious casket. His disciples enshrined his sacred bones in a stupa beside Puying Cloister.