佛果圜悟禪師碧巖錄 7.36

7.36

Sansheng was a venerable senior under Linji. From his youth he possessed extraordinary methods; he had great dynamic function and great application. Within the assembly, he stood out high and lofty, and his name was heard throughout the various quarters. Later, he took leave of Linji and travelled all over Huaihai. Wherever he went among the chan groves, they all treated him as an exalted guest. Travelling from the north down to the south, he first visited Xuefeng and at once asked: "I wonder: what does a golden-scaled fish that has passed through the net eat for food?" Xuefeng said: "Wait until you come out of the net, then I will tell you." Sansheng said: "A kalyāṇamitra of fifteen hundred people, yet you do not even recognize a topic of inquiry!" Xuefeng said: "This old monk's duties as abbot are many and vexing." Xuefeng was going to the monastery farm and encountered macaques on the road, whereupon he remarked: "Each of these macaques wears an ancient mirror." Sansheng said: "Nameless across kalpas—how can it be styled an ancient mirror?" Xuefeng said: "A flaw has appeared." Sansheng said: "A kalyāṇamitra of fifteen hundred people, yet you do not even recognize a topic of inquiry!" Xuefeng said: "My fault. This old monk's duties as abbot are many and vexing." Later, he came to Yangshan. Yangshan greatly loved his sharp quickness and accommodated him beneath the bright window. One day an official came to call on Yangshan. Yangshan asked: "What post does your lordship hold?" He said: "Investigating judge (tuiguan)." Yangshan held up his whisk and said: "Can you also investigate (tui) this?" The official had nothing to say. The replies given by the assembly all failed to match Yangshan's intent. At that time, Sansheng was ill in the Longevity Hall (yanshoutang). Yangshan sent an attendant to take these words and ask him. Sansheng said: "The venerable priest has a problem." He again sent the attendant to ask: "I wonder what problem he has?" Sansheng said: "A second offense is not pardoned." Yangshan deeply approved of him. At that time, Baizhang had transmitted the meditation board and sitting cushion to Huangbo, and the staff and whisk to Guishan. Guishan later transmitted them to Yangshan. Since Yangshan greatly approved of Sansheng, one day when Sansheng was taking his leave, Yangshan offered the staff and whisk to Sansheng. Sansheng said: "I already have a teacher." When Yangshan questioned him as to his background, he was indeed Linji's true heir. Take Yangshan asking Sansheng: "What is your name?" It was impossible that he did not know his name; why did he still ask like that? Therefore an adept master must test a person to know the subtle details. Just like an ordinary casual moment, he asks: "What is your name?" Some even say there was no calculation involved. Why did Sansheng not say Huiran, but rather said Huiji? Look at someone who possesses the eye—naturally he is different. Sansheng acting like this was by no means being crazy; consistently snatching the banner and seizing the drum, his meaning lay outside Yangshan's words. These words do not fall into ordinary sentiment; they are difficult to grope for. This kind of fellow's method can nevertheless bring people to life. Therefore it is said: he studies living phrases, not dead phrases. If one conforms to ordinary sentiment, one cannot bring people to a halt. Look at how those ancients were mindful of the Way like this: only by exhausting all their spiritual energy could they attain great awakening. Once awakened, when they apply it, they still seem similar to those who have not yet awakened. With their lot of a single word or half a phrase, they must not fall into ordinary sentiment. Sansheng knew where Yangshan was landing, so he told him: "My name is Huiji." Yangshan wanted to gather Sansheng in, but Sansheng gathered Yangshan in instead. Yangshan could only rob him on the spot, saying: "Huiji is me"—this is where he let go. Sansheng said: "My name is Huiran"—this too is letting go. Therefore Xuedou's verse later says: "Both gathering in and both letting go—how should this be taken as the essential principle?" In just one line, he versified it all at once. Yangshan burst into a hearty laugh: there is both the provisional and the real, both illumination and dynamic function. Because he was thoroughly lucid on all eight sides, in application he attained great freedom. This laugh is different from Yantou's laugh: Yantou's laugh had poison in it; this laugh—for thousands and tens of thousands of kalpas, its pure breeze is chillingly awe-inspiring. Xuedou's verse says: