景德傳燈錄 12.21

12.21

灌谿志閑禪師魏府館陶人也。姓史氏。幼從柏巖禪師披剃。二十受具。後見臨濟和尚。和尚搊住良久放之。師曰。領矣。往後謂眾曰。我見臨濟無言語。直至如今飽不饑。問請師不借。師曰。我滿口道不借。師又曰。大庾嶺頭佛不會。黃梅路上沒眾生。師會下一僧去參石霜。石霜問。什麼處來。云灌谿來。石霜云。我北山住不如他南山住。僧無對。師聞云。但道修涅槃堂了也。僧問。久嚮灌谿。到來只見漚麻池。師曰。汝只見漚麻池不見灌谿。僧曰。如何是灌谿。師曰。剪箭急（後人舉似玄沙。玄沙云。更學三十年未會禪）問如何是古人骨。師曰。安置不得。曰為什麼安置不得。師曰。金烏那教下碧天。問金鎖斷後如何。師曰。正是法汝處。問如何是細。師曰。迴換不迴換。曰末後事如何。師曰。忌丈六口頭。問如何是一色。師曰。不隨。曰一色後如何。師曰。有闍梨承當分也無。問今日一會抵敵何人。師曰。不為凡聖。問一句如何。師曰。不落千聖機。問如何是洞中水。師曰不。洗人師唐乾寧二年乙卯五月二十九日問侍者曰。坐死者誰。曰僧伽。立死者誰。曰僧會。乃行六七步垂手而逝。

Chan Master Zhixian of Guanxi was a native of Guantao in Weifu. His family name was Shi. As a youth he was tonsured under Chan Master Baiyan. At twenty he received the full precepts. Later he saw Upādhyāya Linji. Linji seized him, held him for a long time, and then released him. The master said, 'I have understood.' Later he said to the assembly, 'When I saw Linji, there were no words. Right up to the present, I am full and never hungry.' [A monk] asked, 'I request the master not to borrow.' The master said, 'My mouth is full of saying "not borrowing".' The master also said, 'At the summit of Mount Dayu, the Buddha did not understand; on the road of Huangmei, there are no sentient beings.' A monk from the master's assembly went to call on Shishuang. Shishuang asked, 'Where have you come from?' He said, 'I have come from Guanxi.' Shishuang said, 'My dwelling on the northern mountain does not compare to his dwelling on the southern mountain.' The monk had no reply. When the master heard of this, he said, 'You should simply have said, "The construction of the Nirvāṇa Hall has been completed."' A monk asked, 'For a long time I have admired Guanxi, but having arrived, I see only a hemp-retting pool.' The master said, 'You see only the hemp-retting pool; you do not see Guanxi (Irrigation Stream).' The monk said, 'What is Guanxi?' The master said, 'As swift as an arrow shot from a bow.' (Later people brought this up to Xuansha. Xuansha said, 'Even if he studies for another thirty years, he will not yet understand Chan.') [A monk] asked, 'What are the ancient one's bones?' The master said, 'They cannot be settled anywhere.' The monk said, 'Why can they not be settled anywhere?' The master said, 'How could the golden crow be made to descend from the blue sky?' [A monk] asked, 'How is it after the golden lock is broken?' The master said, 'That is precisely where you are regulated.' [A monk] asked, 'What is subtle?' The master said, 'Shifting or not shifting?' The monk said, 'How is the matter at the very end?' The master said, 'Beware of the mouth of sixteen feet.' [A monk] asked, 'What is the single colour?' The master said, 'Not following along.' The monk said, 'How is it after the single colour?' The master said, 'Does the ācārya have a share in taking it upon himself, or not?' [A monk] asked, 'Whom does today's assembly rival?' The master said, 'It is not for ordinary people or sages.' [A monk] asked, 'How is the single phrase?' The master said, 'It does not fall into the working of the thousand sages.' [A monk] asked, 'What is the water in the cave?' The master said, 'It does not wash people.' On the twenty-ninth day of the fifth month in the second year of the Qianning era of the Tang (an yimao year), the master asked his attendant, 'Who died sitting?' The attendant said, 'Saṅgha.' 'Who died standing?' The attendant said, 'Senggui.' Thereupon the master walked six or seven paces, let his hands hang down, and passed away.