續傳燈錄 29.17

29.17

溫州龍翔竹菴士珪禪師。成都史氏子。初依大慈宗雅。心醉楞嚴逾五秋。南遊謁諸尊宿始登龍門。即以平時所得白佛眼眼曰。汝解心已極但欠著力開眼耳。遂俾職堂司。一日侍立次問云。絕對待時如何。眼曰。如汝僧堂中白椎相似。師罔措。眼至晚抵堂司。師理前話。眼曰。閑言語。師於言下大悟。政和末出世和之天寧。屢遷名剎。紹興間奉詔開山雁蕩能仁。時真歇居江心聞師至。恐緣法未熟。特過江迎歸方丈大展九拜以誘溫人。由是翕然歸敬。未視篆。其徒懼行規法深夜放火鞠為瓦礫之墟。師竟就樹縛屋。陞座示眾云。愛閑不打鼓山鼓。投老來看雁蕩山。傑閣危樓渾不見。溪邊茅屋兩三間。還有共相出手者麼。喝一喝下座。聽法檀施并力營建。未幾復成寶坊。次補江心。上堂曰。萬年一念一念萬年。和衣泥裏輥。洗脚上床眠。歷劫來事秖在如今。大海波濤湧。小人方寸深。拈起拄杖曰。汝等諸人未得箇入頭。須得箇入頭。既得箇入頭。須有出身一路始得。大眾且作麼生。是出身一路。良久曰。雪壓難摧㵎底松。風吹不動天邊月。卓拄杖下座。上堂。萬機不到。眼見色耳聞聲。一句當陽。頭戴天脚踏地。爾諸人秖知今日是五月初一。殊不知金烏半夜忙忙去。玉兔天明上海東。以拂子擊禪床下座。上堂。明明無悟有法即迷。諸人向這裏立不得。諸人向這裏住不得。若立則危。若住則瞎。直須意不停玄。句不停意。用不停機。此三者既明。一切處不須管帶自然現前。不須照顧自然明白。雖然如是。更須知有向上事。久雨不晴。咄。上堂。一葉落天下秋。欲窮千里目。更上一層樓。一塵起大地收。嘉州打大像。陝府灌鐵牛。明眼漢合作麼生。良久曰。久旱簷頭句橋流水不流。卓拄杖下座。上堂。見見之時見非是見。見猶離見見不能及。落花有意隨流水。流水無情戀落花。諸可還者自然非汝。不汝還者非汝而誰。長恨春歸無覓處。不知轉入此中來。喝一喝曰。三十年後莫道能仁教壞人家男女。上堂僧問。如何是祖師西來意。師曰。東家點燈西家暗坐。曰未審意旨如何。師曰。馬便搭鞍驢便推磨。僧禮拜。師曰靈利衲僧秖消一箇。遂曰。馬搭鞍驢推磨。靈利衲僧秖消一箇。縱使東家明點燈。未必西家暗中坐。西來意旨問如何。多口阿師自招禍。僧問。如何是第一義。師曰。爾問底是第二義。問狗子還有佛性也無。趙州道無。意旨如何。師曰。一度著蛇咬怕見斷井索。問燕子深談實相善說法要此理如何。師曰。不及雁啣蘆。問如何是佛。師曰。華陽洞口烏龜。問魯祖面壁意旨如何。師曰。金木水火土。羅睺計都星。問有句無句如藤倚樹時如何。師曰。作賊人心虛。曰國師三喚侍者又作麼生。師曰。打鼓弄猢猻鼓破猢猻走。丙寅七月十八日召法屬長老宗範付後事。次日沐浴聲鐘集眾就座泊然而逝。荼毘日送者均獲設利。奉靈骨塔于鼓山。

Chan Master Zhuan Shigui of Longxiang Monastery in Wenzhou was a son of the Shi family of Chengdu. At first he relied on Zongya of Daci; his mind was intoxicated by the Śūraṅgama Sūtra for more than five autumns. Journeying south to call upon various venerable elders, he first ascended Longmen. He immediately reported his usual attainments to Foyan. Foyan said, 'Your understanding mind has reached the utmost, but you lack the effort to open your eyes, that is all.' He then appointed him to the office of hall supervisor. One day while standing in attendance, the master asked, 'What is it like when all duality is cut off?' Foyan said, 'It is just like when you strike the mallet in the Saṅgha hall.' The master was at a loss. In the evening Foyan came to the hall supervisor's quarters. The master brought up the previous conversation. Foyan said, 'Idle words.' At these words, the master had a great awakening. At the end of the Zhenghe reign period, he entered the world [as abbot] at Tianning Monastery in Hezhou. He repeatedly transferred to famous monasteries. During the Shaoxing reign period, he received an imperial decree to open the mountain monastery at Nengren on Mount Yandang. At that time Zhenxie resided at Jiangxin; hearing of the master's arrival, he feared his conditions for the Dharma were not yet ripe, so he specially crossed the river to welcome him to the abbot's quarters and performed nine full prostrations to inspire the people of Wenzhou. Because of this, they gathered in devotion to venerate him. Before the master even assumed the seals of office, his followers feared the implementation of monastic regulations and set a fire late at night, reducing it to a mound of rubble. The master thereupon bound a hut by the trees. Ascending the seat, he instructed the assembly, saying: 'Loving idleness, I do not beat the drum of Gushan; / Reaching old age, I have come to see Mount Yandang. / Towering pavilions and lofty storeys are completely unseen— / By the creek, two or three thatched huts. / Is there anyone who will lend a hand together?' He gave a shout and descended the seat. Lay patrons listening to the Dharma joined their efforts to build, and before long it became a jeweled sanctuary again. Next he succeeded to Jiangxin. Ascending the hall, he said, 'Ten thousand years in a single thought, a single thought for ten thousand years. Rolling in the mud with clothes on, washing feet and going to bed. Things spanning kalpas are only right now. Waves surge in the great sea; a petty person's heart is deep.' Holding up his staff, he said, 'You all have not yet found an entry point; you must find an entry point. Once you have found an entry point, you must have an exit path before you can be done. Assembly, tell me: what is the exit path?' After a long pause, he said, 'Weighed down by snow, the ravine pine is hard to break; blown by the wind, the moon at the edge of the sky does not move.' Striking his staff, he descended the seat. Ascending the hall: 'Where myriad mechanisms do not reach, the eye sees forms and the ear hears sounds. A single phrase right in the open: head crowned by heaven, feet treading the earth. You people only know today is the first day of the fifth month; you do not realize at all that the golden crow departs in haste at midnight, and the jade rabbit rises from the eastern sea at dawn.' Striking the meditation couch with his whisk, he descended the seat. Ascending the hall: 'Clearly there is no awakening; where there is Dharma, there is delusion. You cannot stand here; you cannot dwell here. If you stand, you are in danger; if you dwell, you are blind. You must directly ensure intention does not stop at the mystery, words do not stop at intention, and function does not stop at the trigger. When these three are clear, in all places there is no need to guard them—they naturally manifest before you; no need to attend to them—they are naturally clear. Even though it is like this, you must still know there is a matter directed upwards. A long rain does not clear. Bah!' Ascending the hall: 'When a single leaf falls, it is autumn throughout the world. If you wish to exhaust your sight for a thousand miles, climb another storey higher. When a speck of dust rises, the great earth gathers it in. Jiazhou casts the great statue; Shanfu pours the iron oxen. What should a clear-eyed fellow do?' After a long pause, he said, 'During a long drought from the eaves, at Gouqiao the flowing water does not flow.' Striking his staff, he descended the seat. Ascending the hall: 'When you see seeing, seeing is not seeing. Seeing still departs from seeing; seeing cannot reach it. Falling blossoms intentionally follow the flowing water; flowing water has no feeling to long for the falling blossoms. What can be returned is naturally not you; what is not returned to you, who is it if not you? Ever grieving that spring has gone with nowhere to seek it, not knowing it has turned and entered right here.' Giving a shout, he said, 'After thirty years, do not say Nengren corrupted other people's sons and daughters!' Ascending the hall, a monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'The eastern house lights a lamp; the western house sits in the dark.' [The monk] asked, 'I do not yet understand what the lineage intent is.' The master said, 'The horse takes the saddle; the donkey turns the mill.' The monk bowed. The master said, 'One nimble patch-robed monk is all it takes.' He then said, 'The horse takes the saddle, the donkey turns the mill; / One nimble patch-robed monk is all it takes. / Even though the eastern house brightly lights a lamp, / The western house does not necessarily sit in darkness. / You ask what the intent of the coming from the West is? / A garrulous monk brings disaster upon himself.' A monk asked, 'What is the primary truth?' The master said, 'What you ask is the secondary truth.' [A monk] asked, 'Does a dog have Buddha-nature or not? Zhaozhou said "No" (Wu). What was the lineage intent?' The master said, 'Bitten once by a snake, one fears the sight of a broken well rope.' [A monk] asked, 'Swallows speak deeply of the true mark and are good at expounding the Dharma essentials. What is the principle of this?' The master said, 'Not as good as wild geese carrying reeds in their beaks.' [A monk] asked, 'What is the Buddha?' The master said, 'A tortoise at the mouth of Huayang Cave.' [A monk] asked, 'What was the lineage intent of Luzu facing the wall?' The master said, 'Metal, wood, water, fire, earth; Rāhu and Ketu stars.' [A monk] asked, 'What is it like when having phrases and lacking phrases are like wisteria leaning on a tree?' The master said, 'The thief's heart is timid.' [The monk] said, 'What about the National Teacher calling his attendant three times?' The master said, 'Beating the drum to play with the monkey; when the drum breaks, the monkey runs away.' On the eighteenth day of the seventh month in the bingyin year, he summoned the elder Zongfan of his Dharma lineage and entrusted him with the affairs after his death. The next day, he bathed, tolled the bell to assemble the crowd, sat on his seat, and peacefully passed away. On the day of the cremation, all who came to see him off received relics (śarīra). His stupa for his sacred bones was erected on Mount Gushan.