續傳燈錄 7.12

7.12

洪州大寧道寬禪師。僧問。飲光正見為甚麼見拈花却微笑。師曰。忍俊不禁。問丹霞燒木佛。院主為甚麼眉鬚墮落。師曰。賊不打貧兒家。問既是一真法界。為甚麼却有千差萬別。師曰。根深葉茂。僧打圓相曰。還出得這箇也無。師曰。弄巧成拙。問如何是前三三後三三。師曰。數九不到九。問如何是佛法大意。師曰。點茶須是百沸湯。曰意旨如何。師曰。喫盡莫留滓。有僧造師之室問。如何是露地白牛。師以火筯插火爐中曰。會麼。曰不會。師曰。頭不缺尾不剩。師在同安日。時有僧問。既是同安為甚麼却有病僧化去。師曰。布施不如還却債。上堂。少林妙訣古佛家風。應用隨機卷舒自在。如拳作掌開合有時。似水成漚起滅無定。動靜俱顯語默全彰。萬用自然不勞心力到這裏喚作順水放船。且道逆風舉棹誰是好手。良久曰。弄潮須是弄潮人。喝一喝曰。珍重。上堂。無念為宗無住為本。真空為體妙有為用。所以道。盡大地是真空。遍法界是妙有。且道是甚麼人用得。四時運用日月長明。法本不遷道無方所。隨緣自在逐物昇沈。此土他方入凡入聖。雖然如是。且道入鄉隨俗一句。作麼生道。良久曰。西天梵語此土唐言。

Chan Master Daokuan of Daning in Hongzhou—a monk asked, "Why did the Light-Drinker with correct view smile when he saw the flower twirled?" The Master said, "He could not suppress his laughter." He asked, "When Danxia burned the wooden Buddha, why did the prior's eyebrows and beard fall out?" The Master said, "Thieves do not break into a poor man's house." He asked, "Since it is the one true Dharma realm, why are there thousands of differences and myriad distinctions?" The Master said, "The roots are deep, the leaves are luxuriant." The monk drew a circle and said, "Can one still get out of this?" The Master said, "Trying to be clever only makes a blunder." He asked, "What is 'the front three three and the back three three'?" The Master said, "Counting nine, one does not reach nine." He asked, "What is the great meaning of the Buddha Dharma?" The Master said, "To brew tea requires water that has boiled a hundred times." He said, "What is the meaning?" The Master said, "Drink it completely; do not leave any dregs." A monk came to the Master's room and asked, "What is the white ox on open ground?" The Master inserted the fire tongs into the brazier and said, "Do you understand?" He said, "I do not understand." The Master said, "The head is not missing, and the tail is not leftover." When the Master was at Tong'an, a monk asked, "Since this is Tong'an ('Complete Peace'), why is there a sick monk who has passed away?" The Master said, "Giving alms is not as good as paying off debts." Ascending the hall, he said, "The wondrous directive of Shaolin, the ancient Buddhas' house style: adapting function according to capacity, rolling up and unfurling at ease. Like a fist becoming a palm, opening and closing have their proper times; like water forming foam, arising and ceasing have no fixed course. Movement and stillness are both manifested; speech and silence are completely revealed. Myriad functions are natural, costing no mental effort. Reaching this point is called letting the boat drift with the current. But tell me: who is an expert when rowing against the wind?" After a long pause, he said, "To ride the tide, one must be a tide-rider." He gave a shout and said, "Take care!" Ascending the hall, he said, "'No-thought' is the source; 'non-abiding' is the root. True emptiness is the essence; wondrous existence is the function. Therefore it is said: The entire earth is true emptiness; the whole Dharma realm is wondrous existence. But tell me: what kind of person can make use of it? The four seasons function and revolve; the sun and moon are eternally bright. The Dharma fundamentally does not shift; the Way has no fixed location. At ease following conditions, ascending and descending with things; in this land and other directions, entering the ordinary and entering the sage. Even though this is so, tell me: how do you speak a phrase that conforms to local customs?" After a long pause, he said, "In the Western Heavens, Sanskrit words; in this land, the language of the Tang."