景德傳燈錄 10.16

10.16

僧問。如何是平常心。師云。要眠即眠要坐即坐。僧云。學人不會。師云。熱即取涼寒即向火。僧問。向上一路請師道。師云。一口針三尺線。僧云。如何領會。師云。益州布揚州絹。僧問。動是法王苗。寂是法王根。如何是法王。師指露柱曰。何不問大士。因庭前向日。仰山云。人人盡有遮箇事。只是用不得。師云。恰是請汝用。仰山云。作麼生用。師乃蹋倒仰山。仰山云。直下似箇大蟲（長慶云。前彼此作家。後彼此不作家。乃別云。邪法難扶）自此諸方謂為岑大蟲。僧問。本來人還成佛也無。師云。汝見大唐天子還自種田割稻否。僧云未審是何人成佛。師云。是汝成佛。僧無語。師云。會麼。僧云。不會。師云。如人因地而倒依地而起。地道什麼。三聖令秀上座問云。南泉遷化向什麼處去。師云。石頭作沙彌時參見六祖。秀云。不問石頭見六祖。南泉遷化向什麼處去。師云。教伊尋思去。秀云。和尚雖有千尺寒松。且無抽條石筍。師默然。秀云。謝和尚答話。師亦默然。秀上坐舉似三聖。三聖云。若實恁麼猶勝臨濟七步。然雖如此待我更驗看。至明日三聖上問云。承聞和尚昨日答南泉遷化一則語。可謂光前絕後今古罕聞。師亦默然。僧問。如何是文殊。師云。牆壁瓦礫是。又問。如何是觀音。師云。音聲語言是。又問。如何普賢。師云。眾生心是。又問。如何是佛。師云。眾生色身是。僧曰。河沙諸佛體皆同。何故有種種名字。師云。從眼根返源名為文殊。耳根返源名為觀音。從心返源名為普賢。文殊是佛妙觀察智。觀音是佛無緣大慈。普賢是佛無為妙行。三聖是佛之妙用。佛是三聖之真體。用則有河沙假名。體則總名一薄伽梵。僧問色即是空空即是色。此理如何。師偈曰。

A monk asked, "What is the ordinary mind?"
The Master said, "When wanting to sleep, just sleep; when wanting to sit, just sit."
The monk said, "Your disciple does not understand."
The Master said, "When hot, take to the cool; when cold, turn toward the fire."
A monk asked, "Please tell me, Master, what is the path of the transcendental?"
The Master said, "A single needle, three feet of thread."
The monk said, "How should I understand this?"
The Master said, "Yizhou cloth, Yangzhou silk."
A monk asked, "Movement is the sprout of the Dharma King; stillness is the root of the Dharma King. What is the Dharma King?"
The Master pointed to an exposed pillar and said, "Why not ask the Mahāsattva?"
Once, when [the Master] was facing the sun in the courtyard, Yangshan said, "Everyone has this matter, yet they just cannot use it."
The Master said, "It is precisely that I invite you to use it."
Yangshan said, "How should it be used?"
The Master thereupon kicked Yangshan over. Yangshan said, "Directly like a tiger!" (Changqing said, "Before, both were experts; afterward, neither was an expert." He further said in substitute, "False Dharma is hard to uphold.") From this, the various quarters referred to him as "Tiger Cen."
A monk asked, "Does the original person also attain Buddhahood?"
The Master said, "Have you ever seen the Son of Heaven of the Great Tang plowing the fields and harvesting the grain himself?"
The monk said, "I do not know who attains Buddhahood."
The Master said, "It is you who attain Buddhahood."
The monk was silent.
The Master said, "Do you understand?"
The monk said, "I do not understand."
The Master said, "Like a person falling due to the ground and rising by relying on the ground—what does the ground say?"
Sansheng had Sthavira Xiu ask, "Where did Nanquan go upon his passing?"
The Master said, "When Shitou was a novice, he visited the Sixth Patriarch."
Xiu said, "I am not asking about Shitou visiting the Sixth Patriarch. Where did Nanquan go upon his passing?"
The Master said, "Tell him to ponder it."
Xiu said, "Although the Venerable has a thousand-foot cold pine, you still lack a shoot-bearing stone bamboo."
The Master remained silent.
Xiu said, "Thank you, Venerable, for answering my words."
The Master also remained silent.
Sthavira Xiu related this to Sansheng. Sansheng said, "If it is truly like this, it still surpasses Linji by seven paces. Nevertheless, wait until I test him further." The next day, Sansheng went up and asked, "I have heard that yesterday the Venerable replied to the question of Nanquan's passing with a statement that could be called shedding light on the past and surpassing the future, rarely heard in present or ancient times."
The Master also remained silent.
A monk asked, "What is Mañjuśrī?"
The Master said, "Walls and rubble are."
He asked again, "What is Avalokiteśvara?"
The Master said, "Sounds and speech are."
He asked again, "What is Samantabhadra?"
The Master said, "The minds of sentient beings are."
He asked again, "What is Buddha?"
The Master said, "The physical bodies of sentient beings are."
The monk said, "The Buddhas numerous as the sands of the Ganges are all of the same substance; why are there various names?"
The Master said, "Returning to the source from the eye-faculty is called Mañjuśrī; returning to the source from the ear-faculty is called Avalokiteśvara; returning to the source from the mind is called Samantabhadra. Mañjuśrī is the Buddha's wondrous observing wisdom; Avalokiteśvara is the Buddha's unconditioned great compassion; Samantabhadra is the Buddha's unconditioned wondrous practice. The three sages are the Buddha's wondrous functions; the Buddha is the true substance of the three sages. In terms of function, there are conventional designations as numerous as the sands of the Ganges; in terms of substance, it is collectively named the one Bhagavān."
A monk asked, "'Form is emptiness, emptiness is form'—what is the principle of this?"
The Master gave a verse: