佛祖歷代通載 17.26

17.26

（十二　丁未）　是歲巖頭豁禪師示寂。師泉州人。姓柯氏。少落髮。抵長安受具。游講席習經律。次與雪峯欽山結伴優游禪苑。初造臨濟。值濟遷化見仰山才入門提起坐具云。和上。仰山擬取拂子舉之。師曰。不妨好手。次見德山執坐具上法堂瞻視。山曰。作什麼。師咄之。山曰。老僧罪過在什麼處。師曰。兩重公案。便下參堂。山曰。這箇阿師稍似箇行脚人。至來日上問訊。山曰。闍黎什麼處學得這箇虛頭來。師曰。全豁終不自謾。山曰。向後不得辜負老僧。雪峯在德山作飯頭。一日飯遲。德山托鉢至法堂上。峯曬飯巾次。見德山云。這老漢鐘未鳴鼓未響托鉢向什麼處去。德山便歸方丈。峯舉似師。師云。大小德山不會末後句。山聞差侍者喚師至方丈。問汝不肯老僧那。師密啟其意。德山至來日上堂。與尋常不同。師到僧堂前撫掌大笑云。且喜得老漢會末後句。他後天下人不柰何。雖然如此也只得三年。德山果三年後遷化。問古帆未掛時如何。答後園驢喫草。上堂謂眾曰。吾嘗究涅槃經見三段文。似衲僧說話。又曰。休休。有僧禮拜請益。師曰。經云。吾教意如伊字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰。吾教意如摩醯首羅劈開面門竪亞一隻眼。此是第二段義。又曰。吾教意猶塗毒鼓擊一聲。遠近聞者皆喪。是第三段義。時小岩上座問。如何是塗毒鼓。師以兩手按膝亞身曰。韓信臨朝底。問浩浩塵中如何辯王。師曰。銅沙鑼裏滿盛油。問如何是道。師曰。破草鞋拋向湖裏著。或問佛問法問道問禪者。師皆作噓聲。嘗謂眾曰。老漢去時大吼一聲了去。其後中原盜起。眾皆辟地。師端居自如。一日賊大至。責以無供餽。遂剚刃焉。師神色不動。大叫一聲而終。壽六十有一。後唐追諡清嚴大師。有嗣法羅山。能世其高風云。

(12. Dingwei) [887] In this year, Chan Master Yantou Quan manifested nirvana. The master was a native of Quanzhou, with the lay surname Ke. In his youth his hair was shaved. He went to Chang'an and received the full precepts. He visited lecture seats and studied the sūtras and vinaya. Next, he formed a companionship with Xuefeng and Qinshan, traveling freely in the Chan groves. First he called upon Linji; just then Linji passed away. He saw Yangshan; as soon as he entered the gate, he held up his sitting cloth (niṣīdana) and said, "Your Reverence!" Yangshan was about to take up the whisk and raise it. The master said, "Truly a skillful hand!" Next he saw Deshan; holding his sitting cloth, he went up to the Dharma hall and looked about. Deshan said, "What are you doing?" The master shouted at him. Deshan said, "Where lies this old monk's fault?" The master said, "Twofold public case (gongan)!" and then went down to the study hall. Deshan said, "This master somewhat resembles an itinerant monk." On the next day, he went up to greet him. Deshan said, "Where did the ācārya learn this hollow show?" The master said, "Quan never deceives himself." Deshan said, "Hereafter, do not let down this old monk." Xuefeng was the head cook under Deshan. One day the meal was late. Deshan held his alms bowl and came up to the Dharma hall. While Xuefeng was drying the meal cloths, he saw Deshan and said, "This old fellow—the bell has not yet sounded and the drum has not yet struck; holding your alms bowl, where are you going?" Deshan thereupon returned to the abbot's quarters. Xuefeng recounted this to the master. The master said, "Even great Deshan does not understand the final phrase." Hearing this, Deshan sent an attendant to summon the master to the abbot's quarters and asked, "Do you not approve of this old monk?" The master secretly disclosed his meaning. The next day, when Deshan ascended the hall, he was different from usual. The master went to the front of the monks' hall, clapped his hands, laughed heartily, and said, "How glad I am that the old fellow understands the final phrase! Hereafter, no one in the world will be able to get the better of him. Even so, it will only be for three years." As expected, Deshan passed away after three years. A monk asked, "What is it like when the ancient sail is not yet hoisted?" He replied, "The donkey in the rear garden eats grass." He ascended the hall and addressed the assembly, saying: "I have once investigated the Nirvāṇa Sūtra and seen three passages of text that resemble the speech of patch-robed monks." Then he said, "Stop, stop!" A monk bowed and asked for further instruction. The master said, "The sūtra says: 'The intent of my teaching is like the three dots of the letter *i*. First, placing one dot in the eastern direction opens the eyes of the bodhisattvas. Second, placing one dot in the western direction cuts off the life-root of the bodhisattvas. Third, placing one dot in the upper direction places a crown on the heads of the bodhisattvas.' This is the meaning of the first passage. It also says: 'The intent of my teaching is like Maheśvara cleaving open his forehead to erect an eye vertically.' This is the meaning of the second passage. It also says: 'The intent of my teaching is like a poison-smeared drum: when struck once, those who hear it near and far all perish.' This is the meaning of the third passage." At that time, Senior Monk Xiaoyan asked, "What is the poison-smeared drum?" The master pressed his knees with both hands, leaned his body, and said, "Han Xin approaching the imperial court." A monk asked, "Amid the vast dust, how does one discern the king?" The master said, "A bronze basin filled to the brim with oil." A monk asked, "What is the Way?" The master said, "A pair of worn-out straw sandals thrown into the lake." Whenever anyone asked about the Buddha, the Dharma, the Way, or Chan, the master would always make a hissing sound. He used to say to the assembly, "When this old fellow departs, he will depart with a great roar." Later, bandits arose in the Central Plains. Everyone fled the region, but the master sat upright with composure. One day, bandits arrived in great numbers, rebuking him for offering no food or supplies, and thereupon plunged a blade into him. The master's expression did not change; he gave a great cry and passed away. His age was sixty-one. Later Tang posthumously bestowed upon him the title of Great Master Qingyan. There was his Dharma heir Luoshan, who was able to carry on his lofty style.