景德傳燈錄 11.10

11.10

師上堂云。道由悟達不在語言。況見密密堂堂。曾無間隔不勞心意。暫借回光日用全功。迷徒自背。問如何是香嚴境。師曰。花木不滋。問如何是仙陀婆。師敲禪床曰。過遮裏來。問如何是見在學。師以扇子旋轉示曰。見麼。僧無語。問如何是正命食。師以手撮而示之。問如何是無表戒。師曰。待闍梨作俗即說。問如何是聲色外相見一句。師曰。如某甲未住香嚴時道在什麼處。僧曰。恁麼時亦不敢道有所在。師曰。如幻人心心所法。僧問。不慕諸聖不重己靈時如何。師曰。萬機休罷千聖不携。此時疎山在眾作嘔聲曰。是何言歟。師問阿誰。眾曰。師叔。師曰。不諾老僧耶。疎山出曰是。師曰。汝莫道得麼。曰道得。師曰。汝試道看。曰若教某甲道須還師資禮始得。師乃下坐禮拜躡前語問之。疎山曰。何不道肯重不得全。師曰。饒汝恁麼也須三十年倒屙。設住山無柴燒。近水無水喫。分明記取。後住疎山果。如師記。至二十七年病愈。自云。香嚴師兄記我。三十年倒屙。今少三年在。每至食畢以手抉而吐之。以應前記（疎山後問道怤長老。肯重不得全。汝作麼生會。怤云。全歸肯重。疎山云。不得全又作麼生。怤云。箇中無肯路疎山云。始愜病僧意）問如何是聲前句。師曰。大德未問時即答。僧曰。即時如何。師曰。即時問也。問如何是直截根源佛所印。師拋下。拄杖散手而去。問如何是師法大意。師曰。今年霜降早喬麥總不收。問如何是西來意。師以手入懷出拳展開與之。僧乃跪膝以兩手作受勢。師曰。是什麼。僧無對。問如何是道。師曰。枯木龍吟。僧曰。學人不會。師曰。髑髏裏眼睛（玄沙別云。龍藏枯木）問離四句絕百非。請和尚道。師曰。獵師前不得說本師戒。一日謂眾曰。如人在千尺懸崖。口銜樹枝。脚無所蹋。手無所攀。忽有人問如何是西來意。若開口答即喪身失命。若不答又違他所問。當恁麼時作麼生。時有招上座出曰。上樹時即不問。未上樹時如何。師笑而已。師問僧。什麼處來。僧曰。溈山來。師曰。和尚近日有何言句。僧曰。人問如何是西來意。和尚竪起拂子。師聞舉乃曰。彼中兄弟作麼會和尚意旨。僧曰。彼中商量道。即色明心附物顯理。師曰。會即便會。不會著什麼死急。僧却問。師意如何。師還舉拂子（玄沙云。只遮香嚴脚跟猶未點地。雲居錫云。什麼是香嚴脚跟未點地處）師凡示學徒語多簡直。有偈頌二百餘篇。隨緣對機不拘聲律。諸方盛行。後諡襲燈大師。

The master entered the hall and said, "The Way comes from awakening and realization; it does not reside in words. Moreover, seeing it dense and grand, without any interval, it requires no mental effort. Temporarily borrowing the turning of light, daily functioning is fully accomplished. Those who are deluded turn their backs on it." A monk asked, "What is the realm of Xiangyan?" The master said, "Flowers and trees do not flourish." A monk asked, "What is saindhava?" The master struck the meditation bench and said, "Come over here." A monk asked, "What is present study?" The master twirled his fan, showed it, and said, "Do you see?" The monk was silent. A monk asked, "What is food of right livelihood?" The master scooped with his hand and showed him. A monk asked, "What is the non-manifest precept?" The master said, "Wait until the ācārya returns to lay life, then I will explain." A monk asked, "What is the phrase where we meet beyond sound and form?" The master said, "Say, where was it before I dwelt at Xiangyan?" The monk said, "At such a time, I also dare not say there is a place." The master said, "Like an illusory person's mind and mental factors." A monk asked, "How is it when one neither yearns for all the sages nor values one's own spirit?" The master said, "The myriad activities cease; the thousand sages do not carry [it]." At that time, Shushan, who was in the assembly, made a retching sound and said, "What kind of talk is that!" The master asked, "Who is it?" The assembly said, "It is Junior Uncle." The master said, "Do you not approve of this old monk?" Shushan stepped forward and said, "That is so." The master said, "Can you say something?" He replied, "I can." The master said, "Try saying it so I can see." He said, "If you want me to speak, you must first render the rites of student to teacher." The master then stepped down from his seat, bowed, and repeated the previous words to question him. Shushan said, "Why didn't you say: 'Affirming and valuing cannot be complete'?" The master said, "Even if it is so with you, you will still suffer thirty years of inverted diarrhea. If you dwell in the mountains, there will be no firewood to burn; if you are near water, there will be no water to drink. Remember this clearly!" Later, when he dwelt at Mount Shu, it indeed turned out as the master predicted. When twenty-seven years had passed and his illness was cured, he said to himself, "Senior Brother Xiangyan predicted thirty years of inverted diarrhea for me; now there are three years left." Whenever he finished eating, he would gouge his throat with his fingers and vomit to correspond to the previous prediction. (Later, Shushan asked Elder Daofu, "'Affirming and valuing cannot be complete'—how do you understand this?" Fu said, "Complete return to affirming and valuing." Shushan said, "How about 'cannot be complete'?" Fu said, "Within this there is no path of affirmation." Shushan said, "Only now does it satisfy this sick monk's wish.") A monk asked, "What is the phrase before sound?" The master said, "It was answered before the venerable one asked." The monk said, "What about right now?" The master said, "Right now is the question." A monk asked, "What is directly cutting through to the root source, sealed by the Buddhas?" The master threw down his staff and walked away with open hands. A monk asked, "What is the great meaning of your teaching?" The master said, "This year the frost fell early, and none of the buckwheat was harvested." A monk asked, "What is the meaning of the Patriarch coming from the West?" The master put his hand into his robe, brought out a fist, opened it, and offered it to him. The monk then knelt down and made a gesture of receiving with both hands. The master said, "What is it?" The monk had no answer. A monk asked, "What is the Way?" The master said, "A dragon humming in a withered tree." The monk said, "I do not understand." The master said, "An eyeball in a skull." (Xuansha said instead, "A dragon hidden in a withered tree.") A monk asked, "Leaving behind the four propositions and cutting off the hundred negations, please, upādhyāya, say something." The master said, "Before a hunter, one must not speak of the fundamental teacher's precepts." One day he addressed the assembly, saying, "It is like a person atop a thousand-foot cliff, holding onto a tree branch with his mouth, his feet having nothing to step on, his hands having nothing to cling to. Suddenly someone asks, 'What is the meaning of the Patriarch coming from the West?' If he opens his mouth to answer, he loses his body and life; if he does not answer, he fails the questioner. At such a time, what should be done?" At that time, Senior Sthavira Zhao came forward and said, "I do not ask about the time on the tree; how about before climbing the tree?" The master only laughed. The master asked a monk, "Where have you come from?" The monk said, "I come from Mount Gui." The master said, "What words and phrases has the upādhyāya had recently?" The monk said, "Someone asked, 'What is the meaning of the Patriarch coming from the West?' and the upādhyāya held up his fly-whisk." Hearing this recounted, the master asked, "How do the brothers there understand the upādhyāya's meaning?" The monk said, "They discuss it over there, saying: 'Illuminating the mind through forms, revealing the principle by attaching to things.'" The master said, "If you understand, then you understand; if you do not understand, what is the deadly hurry?" The monk in turn asked, "What is your meaning?" The master again held up the fly-whisk. (Xuansha said, "Just this Xiangyan's heels have not yet touched the ground." Yunju Xi said, "Where is it that Xiangyan's heels have not touched the ground?") Whenever the master instructed students, his words were mostly simple and direct. He had more than two hundred verses and eulogies; responding to conditions and according with faculties, they were unconstrained by tonal meter and circulated widely across all quarters. Later he was posthumously granted the title Great Master Xideng.