續傳燈錄 5.37

5.37

洪州法昌倚遇禪師漳州林氏子。幼棄家依郡之崇福得度。有大志自受具遊方。名著叢席。浮山遠和尚甞指謂人曰。此後學行脚樣子也。參北禪賢。問近離甚處。師曰。福嚴。賢曰。思大鼻孔長多少。師曰。與和尚當時見底一般。賢曰。且道老僧見時長多少。師曰。和尚大似不曾到福嚴。賢笑云。學語之流。又問。來時馬大師健否。師曰健。云向汝道什麼。師曰。令北禪莫亂統。賢云。念汝新到不欲打汝。師曰。倚遇亦放過和尚。茶罷。賢又問。鄉里甚麼。師曰。漳州。賢云。三平在彼作什麼。師曰。說禪說道。賢云。年多少。師曰。與露柱齊年。賢云。有露柱即且從。無露柱年多少。師曰。無露柱一年也不少。賢云。半夜放烏鷄。師因倒心師事之。後游西山睠雙嶺深邃栖息三年。與英邵武勝上座游。應法昌請決別曰。三年聚首無事不知。檢點將來不無滲漏。以拄杖劃一劃曰。這箇且止。宗風事作麼生。英云。須彌安鼻孔。師曰。臨崖看滸眼。特地一場愁。英云。深沙努眼睛。師曰。爭奈聖凡無異路。方便有多門。英云。鐵蛇鑽不入。師曰。有甚共語處。英云。自緣根力淺。莫怨太陽春。却劃一劃云。宗風且止。這箇事作麼生。師與一掌。英約住云。這漳州子莫無去就。師曰。爾作這般見解。不打更待何時。又與一掌。英云。也是我致得。法昌在分寧之北。千峯萬壑古屋數間。師至安樂之火種刀耕。衲子時有至者。皆不堪其枯淡。坐此成單丁。開爐日以一力撾鼓。陞座曰。法昌今日開爐行脚僧無一箇。唯有十八高人緘口圍爐打坐。不是規矩嚴難免見諸人話墮。直饒口似秤鎚未免燈籠勘破。不知道絕功勳枉用修因證果。喝一喝曰。但能一念回心。即脫二乘羈鎖。又曰。毘耶杜口倣傚宗乘。鷲嶺拈花翻成毒藥。九年面壁鈍置先宗。半夜傳衣欺它後學。馬祖即心是佛。大似待兔守株。盤山非心非佛。可謂和泥合水。如斯之見盡是敗壞祖風滅胡種族。承虛接響罔聖欺賢。後學無辜遭它指注。若論此事諸佛不曾出世。亦無一法與人。達磨不西來。二祖不得髓。直得皇風蕩蕩野老謳謌。心無所恃行無所依。聞禪與道似見冤家。說色與心如逢猛虎。法昌然後與爾挑野菜舂黍米。作和羅飯煮骨董羹。饑即飡困即眠。不由諸位自崇高。莫學三乘立飱課。大寧寬禪師至。師畫地作此[○@牛]相。便曳钁出。翌日未陞坐。謂寬曰。昨日公案如何。寬畫此[○@牛]相即颺撒之。師曰。寬禪頭名下無虛人。乃陞坐曰。忽地晴天霹靂聲。禹門三汲浪崢嶸。幾多頭角為龍去。蝦蟹依然努眼睛。南禪師至。師方植松。南云。小院子栽許多松作麼。師曰。臨濟道底。云栽得多少。師曰但見狷啼鶴宿聳漢侵雲。南指石云。這裏何不栽。師曰。功不浪施。云也知無下手處。師却指石上松曰。從什麼處得此來。南大笑云。蒼天蒼天。乃作偈云。頭戴華巾離少室。手携席帽出長安。鷲峯峯下重相見。鼻孔元來總一般。又畫此○示之。師曰。葫蘆棚上摘冬瓜。麥浪堆中釣得蝦。誰在畫樓沽酒處。相邀來喫趙州茶。又畫此答之。南云。鐵牛對對黃金角。木馬雙雙白玉蹄。為愛雪山香草細。夜深乘月過前溪。又畫㊀示之。師曰。玉麟帶月離霄漢。金鳳啣花下綵樓。野老不嫌公子醉。相將携手御街游。又畫此○答之。師又與南舉程大卿看生緣話。師曰。和尚何不直下與伊勦絕却。南云。也曾為蛇畫足來。是伊自不瞥地。師曰。和尚如何為它。南云。咬盡生薑呷盡醋。師曰。流俗阿師又恁麼去。南云。和尚作麼生。師拈拂子便打。南云。這老漢也是無人情。時南道被天下叢林宗之。而師與之酬唱如交友。一時豪傑多歸之。龍圖徐公禧布衣時。與師往來為法喜之游。師將化前一日作偈遺之曰。今年七十七。出行須擇日。昨夜問龜謌。報道今朝吉。徐覽偈聳然。邀靈源清禪師同往。師方坐寢室以院務誡知事曰。吾住此山二十三年。護惜常住每自蒞之。今行矣。汝輩著精彩。言畢舉拄杖曰。且道這箇分付阿誰。徐與靈源皆屏息。遂擲杖投床枕臂而化。

Chan Master Yiyu of Fachang in Hongzhou was a son of the Lin family of Zhangzhou. In his youth he renounced household life, relied on Chongfu [Monastery] in his prefecture, and was ordained. Possessing great aspiration, he traveled widely from the time of his full ordination, making a name for himself in the monastic groves. Upādhyāya Yuan of Fushan once pointed him out and told people, 'This is a model for junior monks on itinerant pilgrimage.' He went to call upon Beichan [Zhi]xian. Xian asked, 'Where have you recently come from?' The Master said, 'Fuyan.' Xian said, 'How long is Master [Hui]si's nostril?' The Master said, 'Just the same as what the Upādhyāya saw back then.' Xian said, 'Tell me, how long was it when this old monk saw it?' The Master said, 'It is very much as though the Upādhyāya has never been to Fuyan.' Xian laughed and said, 'A fellow who mimics words!' He also asked, 'When you came, was Great Master Ma in good health?' The Master said, 'In good health.' Xian said, 'What did he say to you?' The Master said, 'He ordered Beichan not to make a confused mess.' Xian said, 'Taking pity on you as a newcomer, I do not wish to hit you.' The Master said, 'Yiyu also lets the Upādhyāya off.' After tea was finished, Xian asked again, 'What is your native place?' The Master said, 'Zhangzhou.' Xian said, 'What is Sanping doing there?' The Master said, 'Speaking of Chan and speaking of the Dao.' Xian said, 'How old is he?' The Master said, 'As old as an exposed pillar.' Xian said, 'If there is an exposed pillar, I'll grant that for now; without an exposed pillar, how old is he?' The Master said, 'Without an exposed pillar, he is not even one year less.' Xian said, 'Releasing a black rooster in the middle of the night.' Thereupon the Master bowed completely in his heart and served him as his master. Later he traveled to Xishan, loved the seclusion and depth of Shuangling, and stayed there for three years. He associated with Senior Monks Ying of Shaowu and Sheng. When accepting an invitation to Fachang, in taking his leave, he said, 'Gathered together for three years, there is no matter we do not understand. Looking back over it critically, it is not without leaks.' Making a mark on the ground with his staff, he said, 'Let this alone for a moment; what about the matter of the house style?' Ying said, 'Setting Sumeru on the nostrils.' The Master said, 'Looking at the riverbank from the edge of a cliff, a burst of sorrow.' Ying said, 'Deep Sand [Jinsha] stares with bulging eyes.' The Master said, 'What can be done about there being no different paths for the sacred and the profane, though skillful means have many gates?' Ying said, 'An iron snake cannot bore in.' The Master said, 'What point is there in speaking together?' Ying said, 'It is simply that one's faculties and power are shallow; do not blame the spring of the sun.' Then Ying made a mark and said, 'Let the house style alone for a moment; what about this matter?' The Master gave him a palm strike. Ying held him fast and said, 'Zhangzhou fellow, don't behave without propriety!' The Master said, 'Holding such a view, if I don't hit you, when should I wait for?' and gave him another palm strike. Ying said, 'It was indeed I who brought this on.' Fachang was to the north of Fenning, among a thousand peaks and myriad ravines, consisting of just a few old buildings. The Master arrived and took delight in it, clearing the land by fire and farming with a blade. Patch-robed monks occasionally arrived, but none could bear the austere simplicity; because of this, he remained solitary. On the day of opening the brazier, he beat the drum with a single assistant. Ascending the seat, he said: 'Fachang today opens the brazier, but there is not a single itinerant monk. There are only eighteen noble persons keeping their mouths shut and sitting around the brazier. It is not that the regulations are severe, but rather to avoid seeing you fall into talk. Even if your mouth were like a steelyard weight, you could not avoid being exposed by the lantern. Ignorant that the Dao cuts off merits, you vainly employ cultivating causes to realize results.' Giving a shout, he said, 'If only you can turn the mind around in a single thought, you will instantly break free from the shackles of the two vehicles.' He also said, 'The silence at Vaiśālī was an imitation of the ancestral vehicle; twirling the flower on Vulture Peak turned out to be poison. Nine years of wall-gazing confounded the ancient tradition; transmitting the robe in the middle of the night deceived later students. Mazu's "this mind is buddha" was very much like waiting by a tree stump for a hare. Panshan's "neither mind nor buddha" may be called mixing mud and stirring water. Such views all ruin the patriarchal style and extinguish the barbarian lineage. Clinging to emptiness and echoing noises, they hoodwink the sages and deceive the worthy. Later students, innocent, suffer their pointers and explanations. If one considers this matter, the buddhas never appeared in the world, nor is there a single dharma to give to people. Bodhidharma did not come from the west, and the Second Patriarch did not attain the marrow. One directly attains the imperial wind being vast and great, with old rustics singing songs. The mind has nothing to rely upon; practice has nothing to depend on. Hearing of Chan and the Dao is like seeing a deadly enemy; speaking of form and mind is like encountering a fierce tiger. Only then will Fachang pick wild greens and pound millet with you, make mixed rice, and boil hodgepodge soup. When hungry, eat; when tired, sleep. Do not rely on the stages, but naturally be lofty; do not imitate the three vehicles in setting up mealtime recitations.' When Chan Master Kuan of Daning arrived, the Master drew this symbol of [○ enclosing 'ox'] on the ground, then dragged his mattock and walked out. The next day, before ascending the seat, he said to Kuan, 'What about yesterday's gong'an?' Kuan drew this symbol of [○ enclosing 'ox'] and cast it away. The Master said, 'Under the name of Head Monk Kuan there are no hollow men.' Thereupon he ascended the seat and said: 'Suddenly in a clear sky comes the sound of thunder; / At Yu's Gate, the three leaping waves rise rugged and steep. / How many with horns have departed as dragons! / Yet the shrimps and crabs still bulge their eyes.' When Chan Master [Huanglong Hui]nan arrived, the Master was just planting pines. Nan said, 'Why plant so many pines in a small courtyard?' The Master said, 'What Linji said.' Nan said, 'How many have you managed to plant?' The Master said, 'One only sees the monkeys cry and the cranes roost, towering into the Milky Way and invading the clouds.' Nan pointed to a rock and said, 'Why not plant here?' The Master said, 'Effort is not spent in vain.' Nan said, 'So you also know there is no place to start.' The Master then pointed to the pine on the rock and said, 'Where did this come from?' Nan laughed loudly and said, 'Heavens, heavens!' He then composed a verse: 'Wearing a flower-patterned headcloth, I left Shaoshi; / Carrying a rush hat in hand, I went out from Chang'an. / Meeting again beneath the peak of Vulture Peak, / The nostrils, it turns out, are entirely the same.' He also drew this ○ and presented it. The Master said: 'Picking a winter melon from a bottle-gourd trellis; / Hooking a shrimp from within heaps of wheat waves. / Who is at the painted tower where wine is bought, / Inviting each other to come drink Zhaozhou's tea?' He also drew this ○ in reply. Nan said: 'Iron oxen in pairs, with horns of pure gold; / Wooden horses in couples, with hooves of white jade. / Loving the fine, fragrant grass of the snowy mountain, / In the deep of the night, riding the moonlight, they cross the forward stream.' He also drew ㊀ and presented it. The Master said: 'The jade qilin, carrying the moon, departs the azure heavens; / The golden phoenix, holding a flower, descends from the painted tower. / The old rustic does not mind the noble young master being drunk; / Hand in hand, they stroll along the Imperial Way together.' He also drew this ○ in reply. The Master also brought up to Nan the topic of Grand Court Censor Cheng contemplating his circumstances of birth. The Master said, 'Why did the Upādhyāya not directly cut it off for him?' Nan said, 'I too once drew feet on a snake; it was he himself who was not perceptive.' The Master said, 'What did the Upādhyāya do for him?' Nan said, 'Chewed up all the ginger, swallowed down all the vinegar.' The Master said, 'How could a vulgar master act like that again?' Nan said, 'What would the Upādhyāya do?' The Master picked up his whisk and struck him. Nan said, 'This old fellow also has no human feeling.' At that time, Nan's Dao covered the realm, and the monasteries venerated him; yet the Master exchanged verses and matched wits with him like an old friend, and many heroic minds of the time took refuge with him. When Grand Academician of the Longtu Hall Mr. Xu Xi was a commoner, he associated with the Master in journeys of Dharma delight. The day before the Master was to transform, he composed a verse and left it to him: 'This year I am seventy-seven; / For going out, one must pick a day. / Last night I consulted the turtle song, / Which announced today to be auspicious.' Xu read the verse with awe and invited Chan Master Lingyuan Qing to go together. The Master was just then sitting in his sleeping quarters, admonishing the monastic officers regarding temple affairs, saying, 'I have lived on this mountain for twenty-three years. Guarding and treasuring the communal property, I have always supervised it myself. Now I am departing. You all must apply your utmost energy.' Having spoken, he held up his staff and said, 'Tell me, to whom is this entrusted?' Xu and Lingyuan both held their breath. Thereupon he tossed the staff, lay on the bed with his arm as a pillow, and transformed.