景德傳燈錄 10.4

10.4

湖南長沙景岑號招賢大師。初住鹿苑為第一世。其後居無定所。但徇緣接物隨請說法。故時眾謂之長沙和尚。上堂曰。我若一向舉揚宗教。法堂裏須草深一丈。我事不獲已。所以向汝諸人道。盡十方世界是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界在自己光明裏。盡十方世界無一人不是自己。我常向汝諸人道。三世諸佛共盡法界眾生是摩訶般若光。光未發時汝等諸人。向什麼處委。光未發時尚無佛無眾生消息。何處得山河國土來。時有僧問。如何是沙門眼。師云。長長出不得。又云。成佛成祖出不得。六道輪迴出不得。僧云。未審出箇什麼不得。師云。晝見日夜見星。僧云。學人不會。師云。妙高山色青又青。僧問。教中云。而常處此菩提座。如何是座。師云。老僧正坐大德正立。僧問。如何是大道。師云。沒却汝。僧問。諸佛師是誰。師云。從無始劫來承誰覆蔭。僧師。未有諸佛已前作麼生。師云。魯祖開堂亦與師僧東道西說。僧問。學人不據地時如何。師云。汝向什麼處安身立命。僧云。却據地時如何。師云。拕出死屍著。僧問。如何是異類。師云。尺短寸長。僧問。如何是諸佛師。師云。不可更拗直作曲邪。僧云。請和尚向上說。師云。闍梨眼瞎耳聾作麼。師遣一僧去問同參會和尚云。和尚見南泉後如何。會默然。僧云。和尚未見南泉已前作麼生。會云。不可更別有也。僧迴舉似師。師示一偈曰。

Chan Master Jingcen of Changsha in Hunan, styled Great Master Zhaoxian, first dwelt at Luyuan as the first generation [abbot]. Thereafter he had no fixed abode, but merely followed conditions to receive people, expounding the Dharma according to invitations; hence the assembly of that time called him the Monk Changsha. Ascending the hall, he said, "If I were to promote the ancestral tradition without exception, grass would grow ten feet deep in the Dharma Hall. I have no choice in the matter, which is why I say to you all: the entire worlds of the ten directions are the eyes of the śramaṇa; the entire worlds of the ten directions are the whole body of the śramaṇa; the entire worlds of the ten directions are one's own radiance; the entire worlds of the ten directions are within one's own radiance; in the entire worlds of the ten directions, there is not a single person who is not oneself. I have often told you all: all the Buddhas of the three periods, together with the sentient beings throughout the entire Dharmadhātu, are the light of mahāprajñā. When the light has not yet shone forth, toward what place will you understand? When the light has not yet shone forth, there is still no news of Buddhas or sentient beings. From where could the mountains, rivers, and lands come?"
Then a monk asked, "What are the eyes of the śramaṇa?"
The Master said, "For ever and ever they cannot get out."
He also said, "Achieving Buddhahood and becoming patriarchs cannot get out; transmigration in the six destinies cannot get out."
The monk said, "I do not understand: what is it they cannot get out of?"
The Master said, "By day seeing the sun, by night seeing the stars."
The monk said, "I do not understand."
The Master said, "The color of Mount Sumeru is green upon green."
A monk asked, "In the teachings it is said: 'And always dwelling on this bodhi seat.' What is the seat?"
The Master said, "This old monk is sitting upright; the Venerable is standing upright."
A monk asked, "What is the Great Way?"
The Master said, "Drowning you."
A monk asked, "Who is the teacher of all Buddhas?"
The Master said, "From beginningless kalpas until now, under whose shelter have you been?"
The monk asked, "What about before there were all the Buddhas?"
The Master said, "When Luzu opened his hall, he also talked east and spoke west with the monks."
A monk asked, "What is it like when a student does not occupy ground?"
The Master said, "Where will you settle your body and establish your life?"
The monk said, "What about when one does occupy ground?"
The Master said, "Drag out this dead corpse!"
A monk asked, "What is 'of a different kind'?"
The Master said, "The foot is short; the inch is long."
A monk asked, "What is the teacher of all Buddhas?"
The Master said, "Must one bend the straight and make it crooked?"
The monk said, "Please, Upādhyāya, speak toward the transcendental."
The Master said, "Ācārya, why are your eyes blind and your ears deaf?"
The Master dispatched a monk to ask his fellow student, the Monk Hui, "How was it after the Upādhyāya saw Nanquan?"
Hui remained silent.
The monk said, "What was it like before the Upādhyāya had seen Nanquan?"
Hui said, "There cannot be anything else besides."
The monk returned and related this to the Master. The Master presented a verse, saying: