續傳燈錄 29.21

29.21

衢州烏巨雪堂道行禪師。處州葉氏子。依泗州普照英禪師得度。去參佛眼。一日聞舉玄沙築著脚指話遂大悟。住後上堂。會即便會玉本無瑕。若言不會碓嘴生花。試問九年面壁。何如大會拈花。南明恁麼商確。也是順風撒沙。參。上堂。雲籠嶽頂百鳥無聲。月隱寒潭龍珠自耀。正當恁麼時直得石梁忽然大悟。石洞頓爾心休。虛空開口作證。溪北石僧點頭。諸人總在這裏瞌睡。笑殺陝府鐵牛。上堂。佛說三乘十二分頓漸偏圓。癡人面前不得說夢。祖師西來直指人心見性成佛。癡人面前不得說夢。臨濟三玄。雲門三句。洞山五位。癡人面前不得說夢。南明恁麼道。還免得遭人檢責也無。所以古人道。石人機似汝也解唱巴歌。汝若似石人雪曲也應和。還有和雪曲底麼。若有喚來與老僧洗脚。上堂。通身是口說得一半。通身是眼用得一橛。用不到處說有餘。說不到處用無盡。所以道。當用無說。當說無用。用說同時用說不同時。諸人若也擬議。西峯在爾脚底。到國清眾請上堂。句亦剗意亦剗。絕毫絕氂處如山如嶽。句亦到意亦到。如山如嶽處絕毫絕氂。忽若拶通一線。意句俱到俱不到。俱剗俱不剗。直得三句外絕牢籠。六句外無標的。正當恁麼時一句作麼生道。傾蓋同途不同轍。相將携手上高臺。上堂舉趙州示眾云。老僧除却二時齋粥是雜用心處。師曰。今朝六月旦。行者擊鼓長老陞堂。爾諸人總來這裏雜用心。上堂舉。僧問雲門。如何是驚人句。門曰響。師曰。雲門答這僧話不得便休。却鼓粥飯氣以當平生。上堂。黃梅雨麥秋寒。恁麼會太無端。時節因緣佛性義。大都須是髑髏乾。示眾舉。璣和尚問僧。禪以何為義。眾下語皆不契理。僧請益璣。璣代云。以謗為義。師曰。三世諸佛是謗。西天二十八祖是謗。唐土六祖是謗。天下老和尚是謗。諸人是謗。山僧是謗。於中還有不謗者也無。談玄說妙河沙數。爭似雙峯謗得親。師示疾。門弟子教授汪公喬年至省候。師以後事委之。示以偈曰。識則識自本心。見則見自本性。識得本心本性。正是宗門大病。註曰。爛泥中有刺。莫道不疑好。黎明沐浴更服跏趺而逝。闍維五色設利煙所至處纍然。齒舌不壞。塔於寺之西。

Chan Master Xuetang Daoxing of Wuju in Quzhou was a son of the Ye family of Chuzhou. Relying on Chan Master Puzhaoying of Sizhou, he was ordained. He went to consult Foyan. One day, hearing him cite the dialogue of Xuansha stubbing his toe, he attained great awakening. After becoming abbot, he ascended the hall: 'Understand it, and jade originally has no flaw. If you say you do not understand it, flowers bloom from the mortar's pestle. Try asking: How does nine years of wall-gazing compare to the great assembly twirling a flower? Nanming's discussing it like this is also throwing sand along with the wind. Investigate!' He ascended the hall: 'Clouds shroud the peak of the sacred mountain, and the hundred birds are silent. The moon hides in the cold pool, and the dragon pearl shines of itself. Just at such a moment, Shiliang suddenly attains great awakening, and Shidong immediately rests its mind; empty space opens its mouth to bear witness, and the stone monk north of the creek nods his head. You are all dozing right here—the iron ox of Shanfu laughs itself to death.' He ascended the hall: 'The Buddha taught the three vehicles and twelve divisions of scripture, sudden and gradual, partial and complete. One must not tell dreams before a fool. The Patriarch came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha. One must not tell dreams before a fool. Linji's three mysteries, Yunmen's three phrases, Dongshan's five ranks. One must not tell dreams before a fool. Nanming speaking like this—can he still avoid facing other people's censure? Therefore an ancient said: "If a stone man's capacity were like yours, he too could sing the songs of Ba; if you were like a stone man, you would harmonize with the song of the white snow." Is there anyone who can harmonize with the song of the white snow? If there is, call him forth to wash this old monk's feet.' He ascended the hall: 'With the entire body as a mouth, one can speak half of it; with the entire body as eyes, one can function with a single peg. Where function does not reach, speech has a surplus; where speech does not reach, function is inexhaustible. Therefore it is said: When functioning, there is no speech; when speaking, there is no function. Function and speech are simultaneous; function and speech are not simultaneous. If you hesitate and deliberate, the Western Peak is beneath your feet.' Arriving at Guoqing, the assembly requested him to ascend the hall: 'The phrase is pruned away, and the meaning is pruned away; where there is not a hair or a strand, it is like a mountain, like a crag. The phrase arrives, and the meaning arrives; where it is like a mountain and like a crag, there is not a hair or a strand. If suddenly squeezed through a single line: meaning and phrase both arrive and both do not arrive, both are pruned away and both are not pruned away. This directly brings about an escape from confinement beyond the three phrases, leaving no target beyond the six phrases. Just at such a moment, how do you speak a phrase? Turning their canopies toward each other, they share the road but not the tracks; together, hand in hand, they ascend the high tower.' He ascended the hall and cited Zhaozhou's instruction to the assembly: 'Apart from the two times for meals and gruel, this old monk is applying his mind to scattered things.' The Master said, 'Today is the first day of the sixth month. The postulant beats the drum, and the elder ascends the hall. You all come here to apply your minds to scattered things.' He ascended the hall and cited: A monk asked Yunmen, 'What is an astonishing phrase?' Yunmen said, 'An echo.' The Master said, 'Yunmen answered this monk's words, yet could not simply rest; instead, he stirred up the vapor of gruel and rice to serve as his life.' He ascended the hall: 'The Huangmei rain, the cold of the wheat harvest; to understand it like this is too groundless. The timing, nidānas, and the meaning of Buddha-nature—overall, the skull must be dry.' He instructed the assembly by citing: Upādhyāya Ji asked a monk, 'What is the meaning of Chan?' The phrases offered by the assembly all failed to accord with the principle. The monk asked Ji for further instruction, and Ji answered on his behalf: 'Its meaning is slander.' The Master said, 'The Buddhas of the three periods are slander. The twenty-eight patriarchs of the Western Heavens are slander. The six patriarchs of the land of Tang are slander. The old upādhyāyas throughout the world are slander. You all are slander. This mountain monk is slander. Amidst this, is there anyone who does not slander? Discourses on the mysterious and talk of the wondrous are as numerous as the sands of the Ganges; how can they compare to the intimacy of the Double Peak's slander?' When the Master showed illness, his disciple Professor Wang Qiaonian came to visit and inquire. The Master entrusted his funeral affairs to him and showed him a gāthā, saying: / 'To know is to know one's own fundamental mind; / To see is to see one's own fundamental nature. / Knowing the fundamental mind and fundamental nature / Is precisely the great illness of our ancestral school.' / He annotated it, saying: 'There are thorns in the soft mud; do not say that not doubting is good.' At dawn, he bathed, changed clothes, sat cross-legged, and passed away. At the cremation, wherever the smoke of the five-colored śarīra reached, they accumulated in abundance. His teeth and tongue were unconsumed. A stūpa was erected for him to the west of the monastery.