續傳燈錄 4.5

4.5

潤州金山曇頴達觀禪師。杭州丘氏子。首謁大陽玄禪師。遂問。洞山特設偏正君臣意明何事。陽曰。父母未生時事。師曰。如何體會。陽曰。夜半正明天曉不露。師罔然。遂謁谷隱舉前話。隱曰。大陽不道不是。秖是口門窄滿口說未盡。老僧即不然。師問。如何是父母未生時事。隱曰。糞墼子。師曰。如何是夜半正明天曉不露。隱曰。牡丹花下睡猫兒。師愈疑駭。一日普請。隱問。今日運薪邪。師曰然。隱曰雲門問僧。人搬柴柴搬人如何會。師無對。隱曰。此事如人學書。點畫可効者工否者拙。蓋未能忘法耳。當筆忘手手忘心乃可也。師於是默契。良久曰。如石頭云。執事元是迷。契理亦非悟。隱曰。汝以為藥語為病語。師曰。是藥語。隱呵曰。汝以病為藥又安可哉。師曰。事如函得蓋。理如箭直鋒妙。寧有加者而猶以為病。實未喻旨。隱曰。妙至是亦秖名理事。祖師意旨智識所不能到。矧事理能盡乎。故世尊云。理障礙正見知。事障續諸生死。師恍如夢覺曰。如何受用。隱曰。語不離窠臼。安能出蓋纏。師嘆曰。纔涉唇吻便落意思。盡是死門終非活路。住後示眾曰。纔涉唇吻便落意思。盡是死門俱非活路。直饒透脫猶在沈淪。莫教孤負平生虛度此世。要得不孤負平生麼。拈拄杖卓一下曰。須是莫被拄杖瞞始得。看看拄杖子穿過爾諸人髑髏。𨁝跳入爾鼻孔裏去也。又卓一下。僧問。經文最初兩字是甚麼字。師曰。以字。曰有甚麼交涉。師曰。八字。曰好賺人。師曰。謗斯經故獲罪如是。問一百二十斤鐵枷教阿誰擔。師曰。老僧。曰自作自受。師曰。苦苦。問和尚還曾念佛也無。師曰。不曾念佛。曰為甚麼不念佛。師曰。怕污人口。上堂眾集定。首座出禮拜。師曰。好好問著。座低頭問話次師曰。今日不答話便歸方丈。上堂。山僧門庭別。已改諸方轍為文殊拔出眼裏楔。教普賢休嚼口中銕。勸人放開骼（枯駕切）蛇手。與汝斫却繫驢橛。駐意擬思量。喝曰揑揑參。上堂。山僧平生意好相撲。秖是無人搭對。今日且共首座搭對。捲起袈裟下座。索首座相撲。座纔出。師曰。平地上喫交。便歸方丈。上堂。三世諸佛是奴婢。一大藏教是涕唾。良久曰。且道三世諸佛是誰奴婢。乃將拂子畫一畫曰。三世諸佛過這邊。且道一大藏教是誰涕唾。師乃自唾一唾。上堂。秤鎚井底忽然浮。老鼠多年變作牛。慧空見了拍手笑。三脚猢猻差異猴。上堂。五千教典諸佛常談。八萬塵勞眾生妙用。猶未是金剛眼睛在。如何是金剛眼睛。良久曰瞎。上堂大眾集定。有僧纔出禮拜。師曰。欲識佛性義當觀時節因緣。僧便問。如何是時節因緣。師便下座。問如何是向去底人。師曰。從歸青嶂裏。不出白雲來。曰如何是却來底人。師曰。自從游紫陌。誰肯隱青山。問如何是奪人不奪境。師曰。家裏已無回日信。路邊空有望鄉牌。曰如何是奪境不奪人。師曰。滄海盡教枯到底。青山直得碾為塵。曰如何是人境兩俱奪。師曰。天地尚空秦日月。山河不見漢君臣。曰如何是人境俱不奪。師曰。鶯囀千林花滿地。客遊三月草侵天。問如何是和尚家風。師曰。伸手不見掌。曰忽遇仙陀客來又作麼生。師曰。對面千里。問師唱誰家曲宗風嗣阿誰。師曰。臨濟。曰恁麼則谷隱的子也。師曰。德山。問如何是長法身。師曰。拄杖六尺。曰如何是短法身。師曰。算子三寸。曰恁麼則法身有二也。師曰。更有方圓在。上堂。諸方鉤又曲餌又香。奔湊猶如蜂。抱王因聖。這裏鉤又直餌又無。猶如水底捺葫蘆。舉拄杖作釣魚勢曰。深水取魚長信命。不曾將酒祭江神。擲拄杖下座。

Chan Master Daguan Tanying of Jinshan in Runzhou was a son of the Qiu family of Hangzhou. First he visited Chan Master Dayang Xuan and asked, "When Dongshan specially set forth the biased and the right, ruler and minister, what matter did he intend to clarify?" Dayang said, "The matter before your parents gave birth to you." The Master asked, "How should one understand it?" Dayang said, "In the depth of night it is brightly illuminated; at dawn it does not show." The Master was bewildered. He then visited Guyin and brought up this previous conversation. Guyin said, "Dayang did not say it was not so, but his mouth was too narrow to express it fully. This old monk would not be like that." The Master asked, "What is the matter before one's parents gave birth to one?" Guyin said, "A lump of dried dung." The Master asked, "What is 'In the depth of night it is brightly illuminated; at dawn it does not show'?" Guyin said, "A cat sleeping beneath peony flowers." The Master became even more puzzled and startled. One day during general communal labor, Guyin asked, "Are you hauling firewood today?" The Master said, "Yes." Guyin said, "Yunmen asked a monk: 'Does the person carry the firewood or does the firewood carry the person? How do you understand this?'" The Master had no reply. Guyin said, "This matter is like someone learning calligraphy: those whose strokes and dots can be imitated are skilled; those who cannot are clumsy. This is simply because they have not yet been able to forget the rules. Only when the brush forgets the hand and the hand forgets the mind will it be right." Thereupon the Master experienced silent accord. After a long pause he said, "As Shitou said: 'Clinging to phenomena is fundamentally delusion; according with principle is also not awakening.'" Guyin said, "Do you consider these words medicine or words of sickness?" The Master said, "They are words of medicine." Guyin scolded him, "How can you take sickness as medicine?" The Master said, "Phenomena fit like a box and its lid; principle is wondrous like an arrow hitting the point straight on. How could anything be added to this? Yet you still consider it sickness—I truly have not grasped your meaning." Guyin said, "Wondrous as this is, it is still only called principle and phenomena. The Patriarch's intention cannot be reached by intellectual knowledge; how could principle and phenomena exhaust it? Therefore the Bhagavat said: 'The obstacle of principle obstructs right knowledge and vision; the obstacle of phenomena perpetuates various births and deaths.'" The Master was as if awakened from a dream and asked, "How can it be applied?" Guyin said, "If words do not leave the old ruts, how can they escape the coverings and entanglements?" The Master sighed, "As soon as it touches the lips, it falls into intentional thought; all of these are gates of death, never the living road." After taking up abbotship, he instructed the assembly, saying: "As soon as it touches the lips, it falls into intentional thought; all of these are gates of death, none the living road. Even if you break through, you are still submerged. Do not let yourself fail your whole life and waste this existence. Do you want not to fail your whole life?" Raising his staff and striking once, he said: "You must simply not be deceived by the staff—only then will you get it. Look! The staff pierces straight through all of your skulls and leaps into your nostrils!" He struck once more. A monk asked, "What are the very first two characters of the scripture?" The Master said, "The character *yi* (以)." The monk asked, "What connection is there?" The Master said, "The character *ba* (八)." The monk said, "You are truly misleading people!" The Master said, "Because of slandering this sutra, such retribution is incurred." A monk asked, "Who is made to bear an iron cangue of one hundred and twenty catties?" The Master said, "This old monk." The monk said, "You reap what you sow." The Master said, "Bitter, bitter!" A monk asked, "Has the Upādhyāya ever recited the Buddha's name or not?" The Master said, "I have never recited the Buddha's name." The monk asked, "Why do you not recite the Buddha's name?" The Master said, "I fear defiling people's mouths." He ascended the hall. When the assembly had gathered, the head monk stepped forward to bow. The Master said, "Ask properly!" Just as the head monk bowed his head to ask a question, the Master said, "Today I will not answer questions," and returned straight to the abbot's quarters. He ascended the hall and said: "This mountain monk's household is different: it has already altered the ruts of other quarters. For Mañjuśrī, I pull the wedge from his eye; I tell Samantabhadra to stop chewing the iron in his mouth. I urge people to open the hand that grasps the snake, and I chop away the post where you tie your donkey. If you hesitate and intend to deliberate—" Shouting, he said: "Pinch, pinch! Practice!" He ascended the hall and said: "Throughout my life this mountain monk has been fond of wrestling, but there has simply been no one to match me. Today let me pair up with the head monk!" Rolling up his kāṣāya, he stepped down from his seat and challenged the head monk to wrestle. As soon as the head monk came forward, the Master said, "Taking a fall on level ground!" and returned to the abbot's quarters. He ascended the hall and said: "The Buddhas of the three periods are servants and maids; the entire canon of teachings is spittle." After a long pause he said: "Now tell me, whose servants and maids are the Buddhas of the three periods?" He then took his whisk, drew a line, and said: "The Buddhas of the three periods, step over to this side! And tell me, whose spittle is the entire canon of teachings?" The Master then spat once. He ascended the hall and said: "A steelyard weight suddenly floats to the bottom of the well; an old rat, after many years, transforms into an ox. Huikong saw it and clapped his hands with laughter: the three-legged monkey is indeed an extraordinary ape!" He ascended the hall and said: "The five thousand volumes of scripture are the common talk of the Buddhas; the eighty-four thousand afflictions are the wondrous functioning of sentient beings. Yet this is still not the vajra eye. What is the vajra eye?" After a long pause he said, "Blind!" He ascended the hall. When the great assembly had settled, a monk just stepped forward to bow. The Master said, "If you wish to know the meaning of Buddha-nature, you should observe the causes and conditions of the right season." The monk then asked, "What are the causes and conditions of the right season?" The Master immediately stepped down from the seat. A monk asked, "What is a person who goes forward?" The Master said, "Having returned amidst the green peaks, he does not emerge from the white clouds." The monk asked, "What is a person who returns?" The Master said, "Ever since wandering the purple avenues, who would be willing to hide in the green mountains?" A monk asked, "What is taking away the person but not taking away the environment?" The Master said, "At home there is no longer news of the day of return; by the roadside, in vain, stands the marker for gazing toward home." The monk asked, "What is taking away the environment but not taking away the person?" The Master said, "Let the vast sea completely dry to the very bottom; let the green mountains be ground straight into dust." The monk asked, "What is taking away both the person and the environment?" The Master said, "Heaven and earth are empty of Qin's sun and moon; the mountains and rivers show no trace of Han's sovereign and ministers." The monk asked, "What is taking away neither the person nor the environment?" The Master said, "Orioles warble in a thousand groves, flowers carpet the ground; travelers wander in the third month, grass encroaches upon the sky." A monk asked, "What is the Upādhyāya's house style?" The Master said, "Stretching out the hand, one does not see the palm." The monk asked, "If suddenly a guest from Saindhava comes, what then?" The Master said, "Face to face, a thousand leagues apart." A monk asked, "Whose song does the Master sing, and whose lineage style do you succeed?" The Master said, "Linji." The monk said, "Then you are Guyin's true son!" The Master said, "Deshan." A monk asked, "What is the long Dharma-body?" The Master said, "A six-foot staff." The monk asked, "What is the short Dharma-body?" The Master said, "A three-inch counting stick." The monk said, "Then the Dharma-body is of two kinds?" The Master said, "There are still square and round ones!" He ascended the hall and said: "In other quarters the hooks are curved and the bait is fragrant; people rush together like bees swarming around their queen because of the sacred. Here the hook is straight and there is no bait at all, like pressing down a gourd in water." Raising his staff in the gesture of fishing, he said: "Taking fish from deep water, I have always trusted in fate; I have never offered wine to sacrifice to the river god." Throwing down his staff, he stepped down from his seat.