景德傳燈錄 11.17

11.17

祐師覽偈詰其所悟與之符契。祐曰。從緣悟達永無退失。善自護持（有僧舉似玄沙。玄沙云。諦當甚諦當。敢保老兄猶未徹。眾疑此語。玄沙問地藏。我恁麼道汝作麼生會。地藏云。不是桂琛。即走殺天下人）乃返閩川。玄徒臻集。上堂謂眾曰。諸仁者。所有長短盡至不常。且觀四時草木葉落花開。何況塵劫來天人七趣。地水火風成壞輪轉。因果將盡三惡道苦毛髮不添減。唯根蔕神識常存。上根者遇善友申明。當處解脫便是道場。中下癡愚不能覺照。沈迷三界流轉生死。釋尊為伊天上人間設教證明顯發智道。汝等還會麼。時有僧問。如何得出離生老病死師曰。青山元不動。浮雲飛去來。僧問君王出陣時如何。師曰。春明門外不問長安。僧曰。如何得覲天子。師曰。盲鶴下清池。魚從脚底過。僧問。如何是佛法大意。師曰。驢事未去馬事到來。僧未喻旨曰。再請垂示。師曰。彩氣夜常動。精靈日少逢。雪峯有偈。送雙峯出嶺。末句云。雷罷不停聲。師更之云。雷震不聞聲。雪峯聞之乃曰。靈雲山頭古月現。雪峯問云。古人道前三三後三三。意旨如何。師云。水中魚山上鳥。峯云。意旨作麼生。師云。高可射兮深可釣。問諸方悉皆雜食。未審和尚如何。師云。獨有閩中異雄雄鎮海涯。問久戰砂場。為什麼功名不就。師曰。君王有道三邊靜。何勞萬里築長城。又云。罷息干戈束手歸朝時如何。師云。慈雲普潤無邊剎。枯樹無花爭奈何長生。問混沌未分時含生何來。師曰。如露柱懷兒（一作胎）曰分後如何。師曰。如片雲點太清。曰未審太清還受點也無。師不答曰。恁麼即含生不來也。師亦不答。曰直得純清絕點時如何。師曰。猶是真常流注。曰如何是真常流注。師曰。如鏡長明。曰向上更有事否。師曰有。曰如何是向上事。師曰。打破鏡來相見。問如何是西來意。師曰。井底種林檎。曰學人不會。師曰。今年桃李貴。一顆直千金。問摩尼珠不隨眾色。未審作什麼色。師曰。白色。僧曰。恁麼即隨眾色也。師曰。趙璧本無瑕。相如誑秦主。問君王出陣時如何。師曰。呂才葬虎耳。曰其事如何。師曰。坐見白衣天。僧曰。王今何在。師曰。莫觸龍顏。

Master [Lingyou of Guishan] read the verse, investigated his realization, and found it in accord [with the mind-seal]. Lingyou said: “That which is awakened to through conditions is never lost or retrogressed. Protect and maintain it well.” (A monk brought this up to Xuansha. Xuansha said: “Fitting, very fitting! But I dare wager that the venerable brother is still not completely thorough.” The assembly doubted these words. Xuansha asked Dizang: “When I speak like this, how do you understand it?” Dizang said: “Were it not for Guichen, [that remark] would have run everyone in the realm to exhaustion.”) Thereupon [Lingyun] returned to Minchuan. Followers of the profound gathered like clouds. He ascended the hall and addressed the assembly, saying: “O worthy ones! All things, long and short, are subject to impermanence. Just observe the four seasons: the plants and trees shed leaves and bloom with flowers. How much more so the heavenly and human beings of the seven destinies through dust-like kalpas, and the wheel-like turning of the formation and destruction of earth, water, fire, and wind! Even when karma and its effects are almost exhausted and the suffering of the three evil destinies is undergone, not a single hair is added or subtracted. Only the fundamental root, the consciousness, constantly abides. Those of superior capacity, upon meeting a good friend who explains and clarifies it, find liberation right on the spot, and that very place is the bodhimaṇḍa. The medium and inferior, foolish and blind, are incapable of awakening awareness and reflection; sinking into delusion in the three realms, they wander in samsāra. Śākyamuni established teachings in heaven and among humans to offer proof and illuminate the path of wisdom for their sake. Do you understand?”

At that time, a monk asked: “How can one escape birth, old age, sickness, and death?”
The Master said: “The green mountains originally do not move; the floating clouds fly to and fro.”
The monk asked: “What is it like when the monarch goes out to battle?”
The Master said: “Outside the Gate of Spring Brilliance, one does not ask about Chang’an.”
The monk asked: “How can one have an audience with the Son of Heaven?”
The Master said: “The blind crane alights on the clear pond; the fish passes beneath its feet.”
The monk asked: “What is the great meaning of the Buddhadharma?”
The Master said: “Before the business of the donkey is gone, the business of the horse arrives.”
The monk did not understand the intention and said: “I ask again for your instruction.”
The Master said: “The radiant aura frequently stirs at night; the refined spirit is rarely encountered by day.”

Xuefeng had a verse seeing off Shuangfeng as he crossed the mountains, the last line of which said: “The thunder ends, but its sound does not cease.”
The Master amended it, saying: “The thunder rumbles, but no sound is heard.”
When Xuefeng heard this, he said: “On the summit of Mount Lingyun, the ancient moon appears.”

Xuefeng asked: “An ancient said, ‘The front three-three and the rear three-three.’ What is the meaning?”
The Master said: “Fish in the water, birds on the mountain.”
Feng said: “What does that mean?”
The Master said: “The high can be shot with an arrow; the deep can be fished with a hook.”

[A monk] asked: “Everywhere they eat mixed food; I wonder what the Upādhyāya eats?”
The Master said: “Minzhong alone is uniquely heroic, guarding the edge of the sea.”
[A monk] asked: “Having long fought on the sandy battlefield, why has one not achieved merit and fame?”
The Master said: “When the monarch possesses the Way, the three borders are tranquil; why labor to build the Great Wall for ten thousand miles?”
[The monk] also asked: “What is it like when one puts down weapons, binds one’s hands, and returns to court?”
The Master said: “The cloud of compassion universally moistens boundless realms; what can be done if the withered tree bears no flowers of long life?”

[A monk] asked: “Before primordial chaos was divided, whence came sentient beings?”
The Master said: “Like an exposed pillar conceiving a child.” (Also recorded as “a fetus”).
[The monk] said: “What about after the division?”
The Master said: “Like a patch of cloud dotting the great expanse of space.”
[The monk] said: “I wonder whether the great expanse of space receives the dotting or not?”
The Master did not answer.
[The monk] said: “In that case, sentient beings do not come.”
The Master also did not answer.
[The monk] said: “What is it like when it is purely clear, completely devoid of any specks?”
The Master said: “It is still the streaming of the truly constant.”
[The monk] said: “What is the streaming of the truly constant?”
The Master said: “Like a mirror constantly shining.”
[The monk] said: “Is there still anything beyond?”
The Master said: “There is.”
[The monk] said: “What is the matter beyond?”
The Master said: “Smash the mirror, and then come see me.”

[A monk] asked: “What is the intention of [the Patriarch’s] coming from the West?”
The Master said: “Planting crabapple trees at the bottom of a well.”
[The monk] said: “I do not understand.”
The Master said: “This year peaches and plums are expensive; a single piece is worth a thousand pieces of gold.”

[A monk] asked: “The maṇi jewel does not conform to various colors. I wonder what color it has?”
The Master said: “White.”
The monk said: “Then it conforms to colors after all.”
The Master said: “The jade disc of Zhao was originally without flaw; Xiangru deceived the King of Qin.”

[A monk] asked: “What is it like when the monarch goes out to battle?”
The Master said: “Lü Cai burying the tiger’s ear.”
[The monk] said: “How is that matter?”
The Master said: “Sitting and seeing the white-robed deity.”
The monk said: “Where is the king now?”
The Master said: “Do not offend the dragon countenance.”