續傳燈錄 3.7

3.7

瑞州大愚山守芝禪師。太原王氏子。纔陞座。僧問。如何是和尚家風。師曰。一言出口駟馬難追。問如何是城裏佛。師曰。十字街頭石幢子。問不落三寸時如何。師曰。乾三長坤六短。曰意旨如何。師曰。切忌地盈虛。問昔日靈山分半座。二師相見事如何。師曰。記得麼。僧良久。師打禪床一下曰。多年忘却也。乃曰。且住且住。若向言中取則句裏明機。也似迷頭認影。若也舉唱宗乘。大似一場寐語。雖然如是。官不容針私通車馬。放一線道有箇葛藤處。遂敲禪林一下曰。三世諸佛盡皆頭痛。且道大眾。還有免得底麼。若一人免得無有是處。若免不得海印發光。師乃竪起拂子曰。這箇是印那箇是光。這箇是光那箇是印。掣電之機徒勞佇思。會麼老僧說夢。且道夢見箇甚麼。南柯十更。若不會聽取一頌。北斗挂須彌。杖頭挑日月。林泉好商量。夏末秋風切。珍重。問如何是祖師西來意。師曰。天寒日短問心法無形如何雕琢。師曰。一丁兩丁。曰未曉者如何領會。師曰。透七透八。上堂。一擊響玲瓏。喧轟宇宙通。知音纔側耳。項羽過江東。與麼會恰認得驢鞍橋作阿爺下頷。上堂。大愚相接大雄孫。五湖雲水競頭奔。競頭奔有何門。擊箭寧知枯木存。枯木存。一年還曾兩度春。兩度春。帳裏珍珠撒與人。撒與人。思量也是慕西秦。上堂。竪窮三際橫遍十方。拈起也帝釋心驚。放下也地神膽戰。不拈不放喚作甚麼。自云。蝦蟇。上堂。三世諸佛不知有。狸奴白牯却知有。乃拈起拂子云。狸奴白牯總在這裏放光動地。何謂如此。兩段不同。問如何是佛。師曰。鋸解秤錘。上堂。大眾集定。乃曰。現成公案也是打堞不辦。便下座。上堂。大洋海底排班立。從頭第二鬢毛斑。為甚麼不道第一鬢毛斑。要會麼。金蕋銀絲成玉露。高僧不坐鳳皇臺。上堂。眾集。乃曰。為眾竭力禍出私門。便下座。上堂。翠巖路嶮巇。舉步涉千溪更有洪源水。滔滔在嶺西。擊禪床下座。示眾擎起香合云。明頭合暗頭合。道得天下橫行。若道不得且合却。下座。問如何是為人一句。師曰。四角六張。曰意旨如何。師曰。八凹九凸。上堂。沙裏無油事可哀翠巖嚼飯餧嬰孩。他時好惡知端的。始覺從前滿面埃。擊禪床下座。

Chan Master Shouzhi of Mount Dayu in Ruizhou was a son of the Wang clan of Taiyuan. Just as he ascended the seat, a monk asked, "What is the Upādhyāya's house style?" The Master said, "Once a word is spoken, a four-horse chariot cannot overtake it." The monk asked, "What is the Buddha in the city?" The Master said, "The stone pillar at the crossroads." The monk asked, "What about when not falling into the three inches [of the tongue]?" The Master said, "Qian's three lines are long; Kun's six lines are short." The monk asked, "What is the meaning?" The Master said, "Take special care not to let the earth wax and wane." The monk asked, "Formerly on Gṛdhrakūṭa half the seat was shared; what about the meeting of the two masters?" The Master said, "Do you remember?" The monk paused for a long time. The Master struck the meditation bench once and said, "Forgotten after many years!" He then said, "Stop, stop! If you seek rules in words and understand the functioning in phrases, you are like someone who loses his head and mistakes a shadow [for reality]. If we raise and expound the ancestral vehicle, it is greatly like a bout of sleep-talking. Although it is so, 'the authorities allow not a needle, but privately carts and horses pass.' Leaving a thread of a path, there are vines and entanglements." He then struck the meditation seat once and said, "The Buddhas of the three periods all have headaches! Tell me, assembly, is there anyone who escapes it? If one person escapes it, there is no such truth. If one cannot escape it, the ocean-seal emits light." The Master then held up his whisk and said, "Is this the seal, or is that the light? Is this the light, or is that the seal? At the functioning of a lightning flash, it is in vain to stand and ponder. Do you understand? The old monk talks in his dream. Tell me, what was seen in the dream? Ten night-watches under the southern bough. If you do not understand, listen to a verse: / The Northern Dipper hangs on Sumeru; / The staff's tip carries the sun and moon. / In forest and spring, good to confer; / At summer's end, the autumn wind is sharp. / Take care." A monk asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "The weather is cold, the days are short." A monk asked, "The mind Dharma is formless; how is it carved and sculpted?" The Master said, "One ding, two dings." The monk asked, "How should one who does not understand grasp it?" The Master said, "Penetrate seven, penetrate eight." He ascended the hall and said, "With a single strike it rings clearly; resounding, it penetrates the universe. A connoisseur barely tilts his ear; Xiang Yu crosses east of the river. Understanding like this, one has merely mistaken a donkey's saddle bridge for his father's jaw." He ascended the hall and said, "Dayu receives the grandson of the Great Hero; cloud-and-water monks of the five lakes rush headlong. Rushing headlong, what gate is there? Striking the arrow, who knows the withered tree remains? The withered tree remains: in one year there were twice springtimes. Twice springtimes: pearls inside the bed-curtain scattered to others. Scattered to others: thinking it over, it is also yearning for western Qin." He ascended the hall and said, "Vertically exhausting the three periods, horizontally pervading the ten directions. Holding it up, Indra's heart is alarmed; putting it down, the earth spirit's gall trembles. Neither holding it up nor putting it down, what do you call it?" He said himself, "A toad." He ascended the hall and said, "The Buddhas of the three periods do not know it exists; cats and white oxen do know it exists." He then held up his whisk and said, "The cats and white oxen are all here emitting light and shaking the earth. Why is it so? The two segments are not the same." A monk asked, "What is the Buddha?" The Master said, "A saw cutting a steelyard weight." He ascended the hall. When the assembly had gathered, he said, "The manifest gong'an: even constructing battlements does not manage it." He then descended from the seat. He ascended the hall and said, "Lined up in ranks on the floor of the great ocean, the second from the head has gray hair at the temples. Why not say the first has gray hair at the temples? Do you wish to understand? Gold stamens and silver threads turn into jade dew; an eminent monk does not sit on the Phoenix Terrace." He ascended the hall. The assembly gathered. He then said, "Exerting one's strength for the sake of the community, disaster arises from one's private gate." He then descended from the seat. He ascended the hall and said, "The path of Cuiyan is precipitous; taking a step, one wades through a thousand streams. Furthermore, there is the water of the Great Source, billowing west of the ridge." He struck the meditation bench and descended from the seat. Addressing the assembly, he held up an incense box and said, "Does the light side fit, or does the dark side fit? If you can speak, stride freely throughout the world. If you cannot speak, then close it up." He descended from the seat. A monk asked, "What is a phrase for the sake of people?" The Master said, "Four corners, six sides." The monk asked, "What is the meaning?" The Master said, "Eight hollows, nine bumps." He ascended the hall and said, "There is no oil in sand—a lamentable matter; / At Cuiyan, chewing rice to feed an infant. / Another time, when good and bad are known with certainty, / Only then will one realize that previously one's face was covered in dust." He struck the meditation bench and descended from the seat.