景德傳燈錄 11.12

11.12

杭州徑山洪諲禪師吳興人也。姓吳氏。年十九禮開元寺無上大師落髮（無上大師嗣鹽官。後住徑山為第二世也）二十二往嵩嶽受滿足律儀。歸禮本師。師問曰。汝於時中將何報四恩耶。諲不能對。三日忘食。乃辭行脚。往謁雲巖機緣未契。後造溈山蒙滯頓除。遭唐會昌沙汰眾皆悲惋。諲曰。大丈夫鍾此厄會豈非命也。何乃效兒女子乎。大中初復沙門相還故鄉西峯院。咸通六年上徑山。明年本師遷神。眾請繼躅為徑山第三世。於法即溈山之嗣。僧問。掩息如灰時如何。師曰。猶是時人功幹。僧曰。幹後如何。師曰。耕人田不種。僧曰。畢竟如何。師曰。禾熟不臨場。僧問。龍門不假風雷勢便透得者如何。師曰。猶是一品二品。僧曰。此既是階級。向上事如何。師曰。吾不知有汝龍門。僧問如霜如雪時如何。師曰。猶是污染。曰不污染時如何。師曰。不同色。許州全明上坐先問石霜。一毫穿眾穴時如何。石霜云。直須萬年後。云萬年後如何。石霜云。登科任汝登科。拔萃。任汝拔萃。後問師云。一毫穿眾穴時如何。師曰。光靴任汝光靴。結果任汝結果。僧問。如何是長。師曰。千聖不能量。曰如何是短。師曰。蟭螟眼裏著不滿。其僧不肯便去舉似石霜。石霜云。只為太近實頭。僧問。如何是長。石霜云。不屈曲。曰如何是短。石霜云。雙陸盤中不喝彩。佛日長老訪師師問曰。伏承長老獨化一方。何以荐遊峯頂。佛日曰。朗月當空挂氷霜不自寒師曰。莫即是長老家風否。佛日曰。峭峙萬重關。於中含寶月。師曰。此猶是文言。作麼生是長老家風。曰今日賴遇佛日。佛日却問云。隱密全真時人知有道不得。大省無辜時人知有道得。於此二途猶是時人升降處。未審長老親道自道如何道。師曰。我家道處無箇道。佛日曰。如來路上無私曲。便請玄音和一場。師曰。任汝二輪更互照。碧潭雲外不相關。佛日曰。為報白頭無限眾。此回年少莫歸鄉。師曰。老少同輪無向背。我家玄路勿參差。佛日曰。一言定天下四句為誰留。師曰。汝言有三四。我道其中一也無。師因有偈曰。

Chan Master Hongyin of Mount Jing in Hangzhou was a native of Wuxing. His surname was Wu. At the age of nineteen, he paid homage to Great Master Wushang at Kaiyuan Monastery and had his head shaved. (Great Master Wushang was a heir of Yanguan; he later resided at Mount Jing as the second generation.) At twenty-two, he went to Mount Song to receive the full monastic precepts. Returning, he paid homage to his root teacher. The teacher asked him, "During the hours of the day, how will you repay the four kindnesses?" Yin could not reply, and forgot to eat for three days. Thereupon he took leave to go on pilgrimage. He went to visit Yunyan, but the encounter of faculties and conditions did not mesh. Later, he approached Mount Gui, where his obscurations and stagnation were suddenly eliminated. When the Huichang suppression of the Tang occurred, the assembly was all sorrowful and weeping. Yin said, "A great man encountering such adversity—is it not destiny? Why imitate children and women?" At the beginning of Dazhong, he restored his monastic appearance and returned to Xifeng Cloister in his hometown. In the sixth year of Xiantong, he went up to Mount Jing. The following year, his root teacher passed away, and the assembly requested him to succeed to the lineage as the third generation of Mount Jing. In the Dharma, he was an heir of Mount Gui. A monk asked, "How is it when breathing is extinguished like ashes?" The master said, "It is still the effort of a worldly person." The monk said, "How is it after the effort?" The master said, "Plowing another's field and not sowing." The monk said, "What about ultimately?" The master said, "When the grain is ripe, not approaching the threshing floor." A monk asked, "What about one who passes straight through the Dragon Gate without relying on the force of wind and thunder?" The master said, "Still of the first or second rank." The monk said, "Since this is a gradation, what about the transcendental matter?" The master said, "I do not know of your Dragon Gate." A monk asked, "How is it when it is like frost and like snow?" The master said, "It is still defilement." The monk said, "How is it when not defiled?" The master said, "Not of the same color." Senior Sthavira Quanming of Xuzhou had earlier asked Shishuang, "How is it when a single hair pierces many holes?" Shishuang said, "It must wait directly until ten thousand years later." He asked, "How about ten thousand years later?" Shishuang said, "Pass the imperial exams as you wish, stand out as you wish." Later, he asked the master, "How is it when a single hair pierces many holes?" The master said, "Polish your boots as you wish, bear fruit as you wish." A monk asked, "What is long?" The master said, "The thousand sages cannot measure it." The monk said, "What is short?" The master said, "The eye of a midge cannot accommodate it." That monk did not accept it and immediately went to recount it to Shishuang. Shishuang said, "It is only because it was too close to reality." The monk asked [Shishuang], "What is long?" Shishuang said, "Not crooked." He asked, "What is short?" Shishuang said, "Not cheering upon the double-six board." Elder Fori visited the master, and the master asked, "I understand that the elder transforms one region alone. Why have you repeatedly wandered to this peak?" Fori said, "A bright moon hangs in the empty sky; frost and ice are not naturally cold." The master said, "Could that be the elder's house style?" Fori said, "Steeply towering over ten thousand barriers, within it containing the precious moon." The master said, "This is still literary phrasing. What is the elder's house style?" Fori said, "Today I have fortunately met Fori." Fori then asked, "'Secretly preserving complete reality'—people know it exists, but cannot express it. 'Greatly awakened without guilt'—people know it exists, and can express it. Between these two paths, it is still the place of worldly people's rising and falling. I wonder, when the elder personally speaks of his own accord, how do you speak?" The master said, "Where my house speaks, there is no such way." Fori said, "On the Tathāgata's road there are no selfish deviations; please join in a verse of profound tones." The master said, "Let your two wheels illuminate each other in turn; beyond the clouds over the emerald pool, it is of no concern." Fori said, "To inform the boundless crowd of white heads: this time the youths must not return home." The master said, "Old and young share the same wheel, without front or back; let there be no discrepancies on my family's profound path." Fori said, "One word settles the realm; for whom are the four phrases reserved?" The master said, "Your words have three or four; I say within it there is not even one." The master therefore gave a verse, saying: