續傳燈錄 30.73

30.73

潼川府護聖愚丘居靜禪師。成都楊氏子。年十四禮白馬安慧為師。聞南堂道望遂往依馬堂舉香嚴枯木裏龍吟話往返酬詰。師於言下大悟。一日堂問曰。莫守寒巖異草青坐却白雲宗不妙汝作麼生。師曰。直須揮劍。若不揮劍漁父棲巢堂矍然曰。這小廝兒。師珍重便行。出住東巖。上堂。月生一。東巖乍住增愁寂。紅塵世路有多端。米麫食儲無顆粒。崖為伴泉為匹。颯颯清風來入室。山王土地暗中忙。雲版鐘魚偷淚滴。世人莫道守空巖。亦有東籬打西壁。嘗謂眾曰。參學至要不出先南堂道。最初句及末後句。透得過者一生事畢。倘或未然。更與爾分作十門各各印證。自心還得穩當也未。一須信有教外別傳。二須知有教外別傳。三須會無情說法與有情說法無二。四須見性如觀掌中之物。了了分明一一田地穩密。五須具擇法眼。六須行鳥道玄路。七須文武兼濟。八須摧邪顯正。九須大機大用。十須向異類中行。凡欲紹隆法種。須盡此綱要。方坐得這曲彔床子。受得天下人禮拜。敢與佛祖為師。若不到恁麼田地。秖一向虛頭。他時異日閻老子未放爾在。間有學者各門頌出呈師。師以頌示曰。十門綱要掌中施。機會來時自有為。作者不須排位次。大都首尾是根基。

Chan Master Yuqiu Jujing of Husheng in Tongchuan Prefecture was a son of the Yang family of Chengdu. At the age of fourteen, he paid homage to Anhui of Baima as his teacher. Hearing of Nantang's reputation in the Way, he went to rely upon him. Nantang raised Xiangyan's saying of the dragon's roar in a withered tree; they went back and forth examining and questioning, and the Master attained great awakening at his words. One day Nantang asked: 'Do not stay where cold crags have green strange herbs; sitting back upon white clouds, the lineage is not wondrous. What do you do?' The Master said: 'One must directly wield the sword. If one does not wield the sword, the fisherman perches in a nest.' Nantang said with surprise: 'This young lad!' The Master said, 'Take care,' and walked away. He went forth to reside at Dongyan. Ascending the hall: 'The moon is born on the first day. Newly residing at Dongyan, gloom and solitude increase. In the red dust of the mundane world there are manifold affairs; in food stores of rice and flour there is not a single grain. The cliff is my companion, the spring my mate; whistling, a pure breeze enters the room. The mountain gods and earth spirits are busy in secret; the cloud-shaped sounding-board and bell-fish secretly weep tears. Let worldly people not say I keep to an empty crag: the eastern hedge also strikes the western wall.' He once said to the assembly: 'The supreme essential of investigation and study does not go beyond what the late Nantang said: the initial phrase and the final phrase. Those who penetrate them have finished the affair of a lifetime. If not yet so, I will further divide it for you into ten gates for each to be verified: has your own mind attained stability yet? First, one must have faith that there is a special transmission outside the teachings. Second, one must know that there is a special transmission outside the teachings. Third, one must understand that the Dharma expounded by insentient things and the Dharma expounded by sentient beings are not two. Fourth, one must see the nature as though viewing an object in the palm of one's hand, perfectly clear and distinct, every single ground hidden and secure. Fifth, one must possess the eye that chooses phenomena. Sixth, one must walk the bird's path and the mysterious track. Seventh, one must combine both the civil and martial. Eighth, one must destroy the heterodox and manifest the orthodox. Ninth, one must possess great capacity and great function. Tenth, one must walk among different kinds. Whoever wishes to continue and exalt the seed of the Dharma must fully master these guidelines; only then can one sit upon this curved-wood chair, receive the bows of people across the world, and dare to be a teacher of buddhas and patriarchs. If you have not reached such a state, you are merely engaging in empty deception; at another time and on a later day, Old Yama will not let you off.' At times students would compose verses on each gate and present them to the Master. The Master instructed them with a verse: 'The guidelines of the ten gates are deployed within the palm; when the opportunity arrives, functioning naturally takes place. An adept needs not arrange ranks and orders; on the whole, beginning and end are the fundamental ground.'