續傳燈錄 3.5.3

3.5.3

玄沙曾見雪峯來。 曰意旨如何。 師曰。 一生不出嶺。 問祖意教意是同是別。 師曰。 馬有垂韁之報。 犬有𩥇草之恩。 曰與麼則不別也。 師曰。 西天東土。 問如何是學人自己。 師曰。 打骨出髓。 上堂。 入水見長人珍重。 上堂。 面西行向東。 北斗正離宮。 道去何曾去。 騎牛臥牧童。 珍重。 上堂。 春生夏長即不問。 爾諸人脚跟下一句作麼生道。 良久曰。 華光寺主。 便下座。 上堂。 藥多病甚。 網細魚稠。 便下座。 示眾。 以拄杖擊禪床一下云。 大眾還會麼。 不見道。 一擊忘所知。 更不假修持。 諸方達道者。 咸言上上機。 香嚴恁麼悟去。 分明悟得如來禪。 祖師禪未夢見在。 且道祖師禪有甚長處。 若向言中取則誤賺後人。 直饒棒下承當辜負先聖。 萬法本閑唯人自鬧。 所以山僧居福嚴。 秖見福嚴境界。 晏起早眠有時。 雲生碧嶂月落寒潭。 音聲鳥飛鳴。 般若臺前。 娑羅花香散。 祝融峯畔。 把瘦笻坐盤石。 與五湖衲子時話玄微。 灰頭土面住興化。 秖見興化家風。 迎來送去。 門連城市車馬駢闐。 漁唱瀟湘猿啼嶽麓。 絲竹歌謠時時入耳。 復與四海高人日談禪道。 歲月都忘。 且道居深山住城郭。 還有優劣也無。 試道看。 良久云。 是處是慈氏無門無善財。 問行脚不逢人時如何。 師曰。 釣絲絞水。 問尋枝摘葉即不問。 如何是直截根源。 師曰。 楖栗拄杖。 曰意旨如何。 師曰。 行即肩挑雲水衲。 坐來安在掌中擎。 問既是護法善神。 為甚麼張弓架箭。 師曰。 禮防君子。 問如何是佛。 師曰。 有錢使錢。 上堂。 祖師心印。 一印印空。 一印印水。 一印印泥。 如今還有印不著者麼。 試向脚跟下道將一句來。 設爾道得倜儻分明。 第一不得行過衲僧門下。 且道衲僧有甚麼長處。 良久曰。 人王三寸鐵。 遍地是刀鎗。 喝一喝。 卓拄杖下座。 上堂。 天已明鼓已響。 聖眾臻齊合掌。 如今還有不合掌者麼。 有即尼乾歡喜。 無即瞿曇惡發。 久立珍重。 問磨礱三尺劍。 去化不平人。 師意如何。 師曰。 好去。 僧曰點。 師曰。 爾看。 僧拍手一下歸眾。 師曰了。 上堂。 北山南南山北。 日月雙明天地黑。 大海江河盡放光。 逢著觀音問彌勒。 珍重。 問有理難伸時如何。 師曰苦。 曰恁麼則舌拄上齶也。 師噓一聲。 僧曰。 將謂胡鬚赤。 師曰夢見興化脚跟麼。 示徒偈曰。 黑黑黑道道道明明明得得得。 師室中插劍一口。 以草鞋一對水一盆置在劍邊。 每見入室即曰。 看看。 有至劍邊擬議者。 師曰。 險。 喪身失命了也便喝出。 師冬日牓僧堂。 作此字二二二三几[((巨-匚)@一)*(氘-气+田)][水-?+曲]。 其下注曰。 若人識得不離四威儀中。 首座見曰。 和尚今日放參。 師聞而笑之。 寶元戊寅李都尉遣使邀師曰。 海內法友唯師與楊大年耳。 大年棄我而先僕。 年來頓覺衰落。 忍死以一見。 公仍以書抵潭師敦遣之。 師惻然與侍者舟而東下。 舟中作偈曰。 長江行不盡。 帝里到何時。 既得涼風便。 休將㯭棹施。 至京師與李公會。 月餘而李公果沒。 臨終畫一圓相。 又作偈獻師。 世界無依。 山河匪礙。 大海微塵。 須彌納芥。 拈起幞頭。 解下腰帶。 若覓死生。 問取皮袋。 師曰。 如何是本來佛性。 公曰。 今日熱如昨日。 隨聲便問師。 臨行一句作麼生。 師曰。 本來無罣礙。 隨處任方圓。 公曰晚來困倦更不答話。 師曰。 無佛處作佛。 公於是泊然而逝。 仁宗皇帝尤留神空宗。 聞李公之化與師問答。 加嘆久之。 師哭之慟。 臨壙而別。 有旨賜官舟南歸。 中途謂侍者曰。 我忽得風痺疾。 視之口吻已喎斜。

Xuansha once went to see Xuefeng. Xuefeng said, "What was the underlying intent?" The Master said, "All his life he did not step outside the mountain range." A monk asked, "Are the Patriarch's intent and the teachings' intent the same or different?" The Master said, "The horse has the gratitude of letting fall the reins; the dog has the kindness of tucking in grass." The monk said, "Then there is no difference?" The Master said, "Western India, Eastern Land." A monk asked, "What is the student's own self?" The Master said, "Cracking the bone and extracting the marrow." He ascended the hall and said: "Entering the water, one sees a tall person. Take care." He ascended the hall and said: "Facing west, walking towards the east; the Northern Dipper is precisely leaving its palace. Speaking of going, when did one ever go? The cowherd boy rides the ox lying down. Take care." He ascended the hall and said: "Spring sprouting and summer growing I do not ask about. What do you people say about the phrase under your heels?" After a long pause, he said, "The abbot of Huaguang Monastery." He then stepped down from the seat. He ascended the hall and said: "When medicines are many, sickness is severe; when the net is fine, fish are crowded." He then stepped down from the seat. He gave an instruction to the assembly: striking the meditation couch once with his staff, he said, "Does the great assembly understand? Have you not heard it said: 'With one strike, what was known is forgotten; no more need for cultivation and maintenance. Those of all quarters who have attained the Way all call it the supreme capacity.' When Xiangyan was awakened in this manner, he clearly awakened to the Tathāgata Zen. But the Patriarch Zen he had not yet seen even in a dream. And tell me, what special merit does the Patriarch Zen have? If you seek a model within words, you will mislead later generations; even if you accept it under the blow of the stick, you fail the ancient sages. The myriad dharmas are inherently at leisure; it is only people who agitate themselves. Therefore, when this mountain monk lived at Fuyan, I saw only the realm of Fuyan: waking late and sleeping early, at times clouds rising from the blue peaks and the moon setting into the cold pool; musical birds flying and singing before the Prajñā Terrace; śāla flowers scattering fragrance beside Zhurong Peak; holding a slender cane, sitting on a flat rock, occasionally talking of the dark subtleties with patch-robed monks of the five lakes. With dust on my head and dirt on my face, when dwelling at Xinghua, I saw only the house style of Xinghua: welcoming and seeing off; the gate connected with the city, carriages and horses bustling; fishermen singing by the Xiao and Xiang rivers, apes crying at Yuelu; strings and flutes, songs and melodies entering the ears from time to time; furthermore, conversing daily on Zen and the Way with noble people from the four seas, completely forgetting the months and years. And tell me, between dwelling in deep mountains and staying in city walls, is there superior and inferior or not? Try and say it!" After a long pause, he said, "Every place is Maitreya; there is no gate and no Sudhana." A monk asked, "What happens when one travels on pilgrimage without meeting anyone?" The Master said, "The fishing line coils through the water." A monk asked, "Searching branches and picking leaves I do not ask about; what is cutting straight to the root source?" The Master said, "The wild-chestnut staff." The monk asked, "What is the meaning?" The Master said, "Walking, it carries on the shoulder the clouds-and-water patch-robe; sitting down, it is held steadily in the palm." A monk asked, "Since they are good spirits protecting the Dharma, why do they draw bows and nock arrows?" The Master said, "Propriety defends against the superior person." A monk asked, "What is the Buddha?" The Master said, "Having money, spend money." He ascended the hall and said: "The Patriarch's mind-seal: one impression seals space; one impression seals water; one impression seals mud. Nowadays, is there anyone who cannot be sealed? Try to say a phrase from under your heels! Even if you can say it freely and clearly, above all do not pass through the patch-robed monk's gate. And tell me, what special merit does the patch-robed monk have?" After a long pause, he said, "The king of humanity's three inches of iron; everywhere is covered with swords and spears." He gave a shout, planted his staff, and stepped down from the seat. He ascended the hall and said: "The sky has already brightened, the drum has already sounded; the assembly of holy ones has gathered, palms joined together. Nowadays, is there anyone who does not join palms? If there is, Nirgrantha rejoices; if there is not, Gautama flies into a rage. Standing for a long time—take care." A monk asked, "Grinding a three-foot sword to go reform unfair people: what is the Master's intention?" The Master said, "Go well." The monk said, "Checked." The Master said, "Look at you." The monk clapped his hands once and returned to the assembly. The Master said, "Finished." He ascended the hall and said: "North of North Mountain, south of South Mountain; sun and moon both shine, heaven and earth are dark. The great seas, rivers, and streams all radiate light; meeting Guanyin, ask Maitreya. Take care." A monk asked, "What happens when one has the principle but it is difficult to express?" The Master said, "Bitter." The monk said, "Then the tongue is pressed against the upper palate?" The Master hissed with a breath. The monk said, "I supposed the barbarian's beard was red." The Master said, "Have you seen Xinghua's heels even in a dream?" He instructed his disciples with a verse: "Black, black, black! / Speak, speak, speak! / Clear, clear, clear! / Attained, attained, attained!" In his room, the Master had planted a sword, with a pair of straw sandals and a basin of water placed beside the sword. Whenever he saw someone enter the room, he immediately said, "Look, look!" If anyone went to the side of the sword and hesitated in thought, the Master said, "Danger! You have lost your body and forfeited your life!" and shouted them out. In winter, the Master posted a placard in the monks' hall, writing these characters: 'two two two three table [...]'. Beneath it he wrote a note: 'If someone recognizes this, it does not depart from the four deportments.' The head monk saw it and said, 'Today the upādhyāya exempts us from assembly.' Hearing this, the Master laughed. In the wuyin year of the Baoyuan era, Commandant Li sent an envoy to invite the Master, saying, 'In all the land, my Dharma friends are only you, Master, and Yang Danian. Danian left me and passed away before me. In recent years, I have suddenly felt my decline; holding back death, I hope for one meeting.' The Commandant also sent a letter to the prefect of Tan Prefecture urgently requesting him to dispatch the Master. The Master was moved with sympathy and took a boat eastward with an attendant. While in the boat, he composed a verse: 'The Yangtze River's course is never-ending; / When will I reach the imperial capital? / Having already caught the advantage of the cool breeze, / Cease working the scull and oars.' Arriving at the capital, he met with Lord Li. A little over a month later, Lord Li indeed passed away. On the verge of death, he drew a circle and also composed a verse presented to the Master: 'The world has nothing to rely upon; / Mountains and rivers pose no obstacle. / The great sea is a speck of dust; / Sumeru contains a mustard seed. / Taking off the turban cap, / Loosening the belt from the waist: / If you seek birth and death, / Ask of this skin bag.' The Master asked, 'What is the original Buddha-nature?' The Lord said, 'Today is hotter than yesterday.' Immediately upon those words, he asked the Master, 'What is the phrase on the verge of departure?' The Master said, 'Originally without obstruction; wherever one is, let it be square or round.' The Lord said, 'It is evening and I am weary; I shall not answer further.' The Master said, 'Where there is no Buddha, act as the Buddha.' Thereupon, the Lord passed away peacefully. Emperor Renzong paid particular attention to the School of Emptiness. Hearing of Lord Li's passing and his dialogue with the Master, he sighed in admiration for a long time. The Master wept bitterly for him and parted at the grave. An imperial decree bestowed an official boat for his return south. On the way, he said to the attendant, 'I have suddenly caught wind-paralysis.' Looking at him, his mouth was already skewed.