續傳燈錄 34.10

34.10

成都府昭覺紹淵禪師。上堂曰。鎔瓶盤釵釧作一金。攪酥酪醍醐成一味。如是賓主道合內外安和。五位君臣齊透。四種料揀一串。放行則細雨濛濛秋風颯颯。把住則空空如也。誰敢正眼覷著。且道放行為人好。把住為人好。復曰。等閑一似秋風至。無意涼人人自涼。又上堂舉。僧問雲門。樹凋葉落時如何。云體露金風。師曰。要明陷虎之機。須是本色衲子始得。雲門大師具逸群三昧擊節叩關。於閃電光中出一隻手。與人解粘去縛拔楔抽釘。不妨好手。子細點撿將來。大似與賊過梯。昭覺即不然。忽有僧問樹凋葉落時如何。只答他道。落霞與孤鶩齊飛。秋水共長天一色。且道與雲門是同是別。復曰。止止不須說我法妙難思。又舉。趙州初見南泉問。如何是道。南泉云。平常心是道。趙州云。還假趣向也無。南泉云。擬向即乖。趙州云。不擬爭知是道。南泉云。道不屬知。不屬不知知是妄覺。不知是無記。若真達不疑之道。廓然如太虛空無有障礙。師拈曰。奇怪諸禪德。雖是沙彌初入道。一撥便轉。豈不是靈利人。南泉如善射者發箭。箭箭中紅心。若不是趙州也大難承當。便向平常心是道處。動著關棙子。去却胸中物。喪却目前機。頭頭上明物物上顯。便能信脚行信口道。等閑拈出著著有出身之路。以何為驗。豈不見。僧問。如何是祖師西來意。答云。庭前柏樹子。問萬法歸一一歸何處。答云。我在青州作一領布衫重七斤。問如何是趙州。答云。東門西門南門北門。與人解粘去縛抽釘拔楔。坐斷天下人舌頭。穿過天下人鼻孔。豈不是平常心是道底關棙子。且不是飣鬪底言語排疊底章句。推人在死水裏。者箇便是沙彌底樣子。應當學作麼生承當。乃曰。欲行千里一步為初。白日青天快著精彩。

Chan Master Zhaojue Shaoyuan of Chengdu Prefecture ascended the hall and said: "Smelting vase, platter, hairpin, and bracelet into a single gold; stirring curd, cheese, and clarified butter into a single flavor. Thus host and guest accord in the Way, inner and outer are tranquil and harmonious. The five ranks of lord and minister are all penetrated; the four selections are strung on one cord. When letting go, the fine rain is misty and the autumn wind soughs. When holding fast, it is utterly empty. Who dares look straight at it with open eyes? Now tell me: is it better to let go for others, or better to hold fast for others?" He further said: "Leisurely as when the autumn wind arrives; with no intention to cool people, people cool themselves." / He also ascended the hall and brought up: "A monk asked Yunmen, 'How is it when the trees wither and the leaves fall?' [Yunmen] said, 'The body is exposed in the golden wind.'" The master said: "To understand the mechanism that traps the tiger, one must be a genuine patch-robed monk before it is possible. Great Master Yunmen possessed transcendent samādhi, beating time and knocking on the pass. From within the flash of lightning he stuck out a hand, untying knots and unbinding ropes, pulling out wedges and extracting nails for people—he was indeed a skilled hand. Inspecting it carefully, it is very much like handing a ladder to a thief. Zhaojue is not like that. If suddenly a monk asks, 'How is it when the trees wither and the leaves fall?' I would only answer him: 'The evening glow flies alongside the lone duck; the autumn water shares one hue with the vast sky.' Now tell me: is that the same as or different from Yunmen?" He further said: "Cease, cease, no need to speak—my Dharma is wondrous and hard to conceive." / He also brought up: "When Zhaozhou first met Nanquan, he asked, 'What is the Way?' Nanquan said, 'Ordinary mind is the Way.' Zhaozhou said, 'Does it still admit of directing oneself toward it or not?' Nanquan said, 'If you intend to direct yourself toward it, you immediately deviate.' Zhaozhou said, 'Without intending, how does one know it is the Way?' Nanquan said, 'The Way does not belong to knowing, nor does it belong to not knowing. Knowing is deluded perception; not knowing is indeterminate indifference. If you truly reach the doubt-free Way, it is vast and open like great empty space, without obstacles.'" The master took this up and said: "Remarkable, Chan worthies! Though he was a novice just entering the Way, with a single shove he turned around. Is he not an agile person? Nanquan was like a skilled archer releasing an arrow—arrow after arrow striking the bullseye. If it were not for Zhaozhou, it would have been very hard to bear. Right at the point where 'ordinary mind is the Way,' he activated the mechanism, discarded the thing in his chest, and relinquished the faculty before his eyes. It is clear in every phenomenon and manifest in every object. Then he could walk as his feet wished and speak as his mouth pleased; casually bringing things forth, every move had a way out. What is the proof? Have you not seen: A monk asked, 'What is the meaning of the Patriarch's coming from the West?' He replied, 'The cypress tree in front of the courtyard.' [A monk] asked, 'The ten thousand dharmas return to the one; where does the one return?' He replied, 'When I was in Qingzhou I made a cloth robe weighing seven catties.' [A monk] asked, 'What is Zhaozhou?' He replied, 'East gate, west gate, south gate, north gate.' For people he untied knots and unbound ropes, extracted nails and pulled out wedges, cut off the tongues of everyone under heaven, and pierced through everyone's nostrils. Is this not the mechanism of 'ordinary mind is the Way'? Moreover, these were not pieced-together words or arranged and stacked phrases that push people into dead water. This is the model of that novice. How should you learn to take it up?" He then said: "'Wanting to walk a thousand miles, the single step is the beginning.' Under the bright sun and blue sky, quickly muster your spirit!"