續傳燈錄 32.7

32.7

江州東林萬菴道顏禪師。潼川人族鮮于氏。久參圓悟微有省發。洎悟還蜀囑。依妙喜仍以書致喜曰。顏川彩繪已畢。但欠點眼耳。他日嗣其後未可量也。喜居雲門及洋嶼。師皆在焉朝夕質疑方大悟。住後上堂。一葉落天下秋。一塵起大地收。鳥窠吹布毛。便有人悟去。今時學者為甚麼却不識自己。良久曰。莫錯怪人好。上堂。欲識諸佛心。但向眾生心行中識取。欲識常住不凋性。但向萬物遷變處會取。還識得麼。欲得不招無間業。莫謗如來正法輪。上堂。諸人知處良遂總知。良遂知處諸人不知。作麼生是良遂知處。乃曰。鸕鶿語鶴。上堂。仲冬嚴寒三界無安。富者快樂貧者饑寒。不識玄旨錯認定盤。何也。牛頭安尾上。北斗面南看。上堂。一滴滴水一滴滴凍。天寒人寒風動幡動。雲門扇子𨁝跳上三十三天築著帝釋鼻孔。東海鯉魚打一棒雨似盆傾。不出諸人十二時中尋常受用。上堂云。圓通門戶八字打開若是從門入得不堪共語。須是入得無門之門。方可坐登堂奧。所以道。過去諸如來斯門已成就。現在諸菩薩今各入圓明。未來參學人當依如是法。從上諸聖幸有如此廣大門風。不能繼紹。甘自鄙棄。穿窬牆壁好不丈夫。敢問大眾。無門之門作麼生入良久云。非唯觀世音。我亦從中證。上堂元宵已過化主出門。六群比丘各從其類。此眾無復枝葉純有貞實。如是增上慢人退亦佳矣。麒麟不為瑞鸑鷟不為榮。麥秀兩岐禾登九穗總不消得。但願官中無事。林下棲禪水牯牛飽臥斜陽。擔板漢清貧長樂。粥足飯足俯仰隨時。箸籠不亂攙匙。老鼠不咬甑箄。山家活計澹泊長情。不敬功德天。誰嫌黑暗女。有智主人二俱不受。良久曰。君子愛財取之以道。上堂。去年寒食後。今年寒食前。日日是好日。不是正中偏。上堂。客舍久留連。家鄉夕照邊。簷懸三月雨。水沒兩湖蓮。鑊漏燒燈盞。柴生滿竈煙。已忘南北念。入望盡平川。上堂。旃檀林無雜樹。欝密深沈師子住。所以旃檀叢林旃檀圍繞。荊棘叢林荊棘圍繞。一人為主兩人為伴。成就萬億國土士農工商若夜叉若羅剎見行魔業。優哉游哉聊以卒歲。僧問。香嚴上樹話意旨如何。師曰。描不成畫不就。曰李陵雖好手爭奈陷番何。師曰。甚麼處去來。問如何是佛。師曰。汝是元固。僧近前曰。喏喏。師曰。裩無襠袴無口。問如何是佛。師曰。誌公和尚。曰學人問佛何故答誌公和尚。師曰。誌公不是間和尚。曰如何是法。師曰。黃絹幼婦外孫虀臼。曰是甚麼章句。師曰。絕妙好辭。曰如何是僧。師曰。釣魚船上謝三郎。曰何不直說。師曰。玄沙和尚。曰三寶已蒙師指示。向上宗乘事若何。師曰。王喬詐仙得仙。僧呵呵大笑。師乃叩齒。

Chan Master Wan'an Daoyan of Donglin in Jiangzhou was a native of Tongchuan from the Xianyu clan. He had long trained under Yuanwu and had experienced a slight awakening. When Yuanwu was returning to Shu, he entrusted [Daoyan] to Miaoxi [Dahui], sending a letter to Miaoxi saying: "The colored painting of Daoyan of Chuan is already finished; it only lacks the dotting of the pupils. In the future, his succession will be beyond measure." While Miaoxi resided at Yunmen and Yangyu, the Master was with him throughout, questioning him day and night, before attaining great awakening. After becoming abbot, he ascended the hall: "A single leaf falls, and throughout the world it is autumn. A single speck of dust rises, and the great earth is gathered in. Bird's Nest blew on the goose down, and someone went off awakened. Why do present-day students fail to recognize themselves instead?" After a long pause, he said: "It is best not to blame the wrong person." He ascended the hall: "If you wish to know the mind of all Buddhas, just recognize it within the mental activities of sentient beings. If you wish to know the unwithering nature of the permanently abiding, just comprehend it where the myriad things undergo transformation. Do you still recognize it? If you wish to avoid incurring avīci karma, do not slander the Tathāgata's true Dharma wheel." He ascended the hall: "What all of you know, Liangcui knows entirely. What Liangcui knows, none of you know. What is it that Liangcui knows?" He then said: "The cormorant speaks to the crane." He ascended the hall: "In the severe cold of midwinter, there is no peace in the three realms. The wealthy are happy, while the poor suffer hunger and cold. Not recognizing the profound principle, they mistake the steelyard's zero mark. Why? An ox's head is mounted on the tail; gazing southward at the Northern Dipper." He ascended the hall: "Drop by drop, water freezes drop by drop. The sky is cold, people are cold, the wind moves, the banner moves. Yunmen's fan leaps up to the Trāyastriṃśa Heaven and pokes Śakra's nostril; striking the carp of the Eastern Sea with one blow of the stick, rain pours down as if from a basin. None of this goes beyond what all of you constantly enjoy throughout the twelve periods of the day." He ascended the hall, saying: "The gate of complete penetration is wide open. If you enter through a gate, you are not worth talking with. You must enter the gate of no-gate before you can sit and ascend to the inner sanctuary. Therefore it is said: 'All the Tathāgatas of the past have already accomplished this gate; all the present Bodhisattvas now each enter into complete brightness; future students of the Way should rely on such a Dharma.' Since all the sages from of old fortunately possessed such a vast family tradition, failing to carry it on and willingly casting oneself into self-abasement, boring through walls, is hardly the mark of a true man! May I ask the great assembly: How does one enter the gate of no-gate?" After a long pause, he said: "Not only Avalokiteśvara—I too was confirmed through it." He ascended the hall: "The Lantern Festival has passed, and the alms-gatherers have gone out the door. The group of six monks each follow their own kind. This assembly no longer has any branches or leaves; it is purely genuine and real. For such overbearingly arrogant people, departing is also good! A qilin is not an omen of auspiciousness, and a yuezhuo is not an honor. Wheat bearing double ears and grain yielding nine heads are entirely unnecessary. We only wish that official matters remain untroubled, and that in retirement beneath the trees practicing Chan, the water buffalo lies full in the slanting sunlight. The board-carrying fellow finds perpetual joy in pure poverty. With porridge enough and rice enough, one bows and looks up as the seasons dictate. The chopstick basket does not mix in spoons, and old rats do not gnaw on the steaming mat. The mountain home's livelihood is simple and long-lasting. If one does not revere the Goddess of Merit, who can detest the Dark Maiden? The wise master accepts neither." After a long pause, he said: "A gentleman loves wealth and acquires it by proper means." He ascended the hall: "After last year's Cold Food Festival, before this year's Cold Food Festival. Every day is a good day; it is not the partial within the correct." He ascended the hall: "Lingering long in the guest lodge, / My homeland lies beside the evening glow. / Under the eaves hangs the rain of three months; / Water submerges the lotuses of two lakes. / The cauldron leaks onto the lamp dish; / Firewood is damp, filling the stove with smoke. / Having forgotten thoughts of north and south, / Looking as far as the eye can see, all is flat plain." He ascended the hall: "In a sandalwood grove there are no mixed trees; / Dense and deep, the lion resides. / Therefore, a sandalwood grove is surrounded by sandalwood; / A thorn grove is surrounded by thorns. / One person acts as master, two people act as companions, / Accomplishing myriad kotis of realms—scholars, farmers, artisans, and merchants, / Whether yakṣas or rākṣasas, manifestly engaging in demonic deeds. / Leisurely and carefree, just passing the year." A monk asked: "What is the meaning of Xiangyan climbing the tree?" The Master said: "It cannot be sketched; it cannot be painted." The monk said: "Although Li Ling was a skilled hand, what could he do against falling into barbarian territory?" The Master said: "Where have you been?" The monk asked: "What is the Buddha?" The Master said: "You are Yuangu." The monk approached and said: "Yes, yes!" The Master said: "Pants without a crotch, trousers without an opening." The monk asked: "What is the Buddha?" The Master said: "Upādhyāya Baozhi." The monk said: "A student asks about the Buddha; why do you answer with Upādhyāya Baozhi?" The Master said: "Baozhi is no ordinary monk." The monk asked: "What is the Dharma?" The Master said: "Yellow silk, young maiden, daughter's child, mortar for pickled leeks." The monk said: "What phrase is that?" The Master said: "Extremely wondrous, fine words." The monk asked: "What is the Saṅgha?" The Master said: "Third Brother Xie on the fishing boat." The monk said: "Why not speak directly?" The Master said: "Upādhyāya Xuansha." The monk said: "I have already received the Master's instruction regarding the Three Jewels; what about the matter of the superior vehicle of the lineage?" The Master said: "Wang Qiao feigned immortality and attained immortality." The monk burst into loud laughter. The Master then clicked his teeth.