續傳燈錄 7.8

7.8

Chan Master Kezhen of Cuiyan in Hongzhou was a native of Fuzhou. He once studied under Ciming. Later he went to Jinluan, where he spent the summer retreat with Attendant Shan. Shan was an eminent disciple of Ciming, whom Zhen of Daowu and Hui of Yangqi both deferred to with deep respect. The Master pridefully regarded himself as having personally seen Ciming, feeling that no one in the realm could measure up to him. When Shan spoke with him, Shan realized that he had not penetrated thoroughly, and laughed at him. One day while walking in the mountains, their discussion flared up sharp as blades. Shan picked up a piece of broken tile, placed it on a boulder, and said, "If you can utter a turning word right here, I will grant that you personally saw Ciming." The Master looked left and right, intending to reply. Shan shouted at him, "Standing in thought, halting your faculties—emotional consciousness has not yet penetrated! When have you ever seen him even in a dream?" Ashamed and alarmed, the Master immediately returned to Shishuang. Ciming saw him coming and scolded him, "An authentic patch-robed itinerant must know the seasons. What pressing matter brings you here so early before the summer retreat has ended?" The Master wept and said, "Brother Shan's poisonous mind completely blocked and obstructed me, so I have come to see the Upādhyāya." Ciming abruptly asked, "What is the great meaning of the Buddha Dharma?" The Master said, "No clouds arise on the mountain ridge; the moon sets in the heart of the waves." Ciming glared at him and shouted, "Your head is white and your teeth are sparse, yet you still hold such an understanding! How will you ever escape birth and death?" Trembling with fear, the Master begged for instruction. Ciming said, "You ask me." The Master arranged the previous words and asked him. Ciming bellowed with a thunderous voice, "No clouds arise on the mountain ridge; the moon sets in the heart of the waves!" At these words, the Master had a great awakening. The Master's sharp energy broke out and his responsive wit was swift; the monasteries were in awe of him. When he resided at Cuiyan, a monk asked, "What is the Buddha?" The Master said, "In the same pit there is no different earth." He asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Plow deep, plant shallow." He asked, "What is the student's turning place?" The Master said, "When one wall is built, a hundred walls are in harmony." He asked, "What is the student's place of exerting effort?" The Master said, "Chopping firewood for a thousand days, burning it in one." He asked, "What is the student's most intimate place?" The Master said, "The whole family sees [one] off onto the ferry boat." He asked, "Please give instruction with a single phrase that benefits people." The Master said, "A three-legged toad flies up to heaven." He said, "'In the deep snow of the village ahead, a single branch blossomed last night.'" The Master said, "Hungry, encountering royal provisions—(unable to eat. He asked:) What is the Way?" The Master said, "Step out the gate and you see it at once." He asked, "What is the person within the Way?" The Master said, "Bearing a cangue to carry the warrant." Ascending the hall, he said, "An ancient worthy said, 'This matter is like heating a tortoise shell: when it cracks, it forms an omen; if it does not crack, it becomes blunt.' Whether it cracks or does not crack, it is grasped right then and there. Shanglan is not like this: without rigidity, without preconception. A horse runs through empty space; a boat sails on dry land. Clouds rise on the South Mountain; rain falls on the North Mountain." He then took up his staff and said, "The staff turns into the Great Heavenly General, patrolling the four continents. Who keeps the precepts and who does not, who possesses moral conduct and who does not—all are reported at once to Śakra, Lord of the Devas." Then he gave a shout and said, "A great man naturally possesses an ambition that pierces the heavens; / Do not walk where the Tathāgatas have trodden!" He struck [the ground] once. Ascending the hall, he cited Longya's verse: "'Studying the Way is like drilling for fire: / When you meet smoke, you must not stop. / Wait until the golden sparks appear; / Only when you return home are you finished.'" Shending said, "'Studying the Way is like drilling for fire: / When you meet smoke, stop right away! / Do not wait until the golden sparks appear / To burn your feet and burn your head.'" The Master said, "If we speak of the sudden, Longya is right in the middle of the road. If we speak of the gradual, Shending is still lacking awakening. What about right here? Worthy brothers, many leaves have fallen this year; in how many places have they been swept and brought home?" Ascending the hall, he said, "Facing the battle line to resist the enemy without fearing life and death is the courage of a general. Entering the mountains without fearing tigers and wild rhinoceroses is the courage of a hunter. Entering the water without fearing scaly dragons is the courage of a fisherman. What is the courage of a patch-robed monk?" He held up his staff and said, "This is the staff. If you can pick it up, take hold of it, and move it, the three-thousand-great-thousand worlds shake all at once. If you cannot pick it up, take hold of it, or move it, Mañjuśrī is by himself Mañjuśrī, and liberation is by himself liberation. Investigate!" Ascending the hall, he cited: "A monk asked Baling, 'What is the Way?' Baling said, 'A clear-eyed person falling into a well.' He also asked Baoying, 'What is the Way?' Baoying said, 'In front of the Five Phoenix Pavilion.' He also asked Shoushan, 'What is the Way?' Shoushan said, 'Three feet deep beneath the feet.' Of these three turning words, one stands like a thousand-fathom cliff; one sails a boat on dry land; one has guest and host intermingling. Does anyone among you choose between them? Come forward and speak! If there is no one, then for now practice the arhat's compassion to destroy the thieves of defilement; practice the bodhisattva's compassion to bring peace to sentient beings; practice the Tathāgata's compassion to attain the sign of suchness." [A monk] asked, "What is the great meaning of the Buddha Dharma?" The Master said, "Sages endowed with the five superknowledges." He said, "The student does not understand." The Master said, "The tongue reaches the Brahmā Heaven." When the Master was about to enter extinction, he showed illness and suffered greatly. He lay on a rough straw mat on the ground, tossing and turning without resting in the least. Attendant Zhe wept and said, "Throughout your life you scolded the Buddhas and cursed the Patriarchs; why are you like this now?" The Master stared intently at him, scolded him, and said, "Do you too hold such an understanding?" He immediately sat up in full lotus posture, called his attendant, and as the smoke from the burning incense arose, he entered quiescence.