景德傳燈錄 12.83

12.83

鎮州臨濟。義玄禪師。曹州南華人也。姓邢氏。幼負出塵之志。及落髮進具便慕禪宗。初在黃檗隨眾參侍。時堂中第一座勉令問話。師乃問。如何是祖師西來的的意。黃檗便打。如是三問三遭打。遂告辭。第一座云。早承激勸問話。唯蒙和尚賜棒。所恨愚魯。且往諸方行脚去在。座遂告黃檗云。義玄雖是後生却甚奇特。來辭時願和尚更垂提誘。來日師辭黃檗。黃檗指往大愚。師遂參大愚。愚問曰。什麼處來。曰黃檗來。愚曰。黃檗有何言教。曰義玄親問佛法的。的意。蒙和尚便打。如是三問三遭被打。不知過在什麼處。愚曰。黃檗恁麼老婆。為汝得徹困。猶覓過在。師於言下大悟云。元來黃檗佛法無多子。大愚搊住云。者尿床鬼子適來又道不會。如今却道黃檗佛法無多子。爾見箇什麼道理。速道速道。師於大愚肋下築三拳。大愚托開云。汝師黃檗。非干我事。師辭大愚却迴黃檗。黃檗云汝迴太速生。師云。秖為老婆心切便人事了。侍立次黃檗云。大愚有何言句。師遂舉前話。黃檗云。這大愚老漢待見痛與一頓。師云。說甚麼待見。即今便與。隨後便打黃檗一掌。黃檗云。這風顛漢。却來這裏捋虎鬚。師便喝。黃檗云。侍者引。這風顛漢參堂去（後溈山舉此話問仰山云。臨濟當時得大愚力得黃檗力。仰山云。非但騎虎頭。亦解把虎尾）師一日與黃檗赴普請師在後行。黃檗回頭見師空手乃問。钁頭在什麼處。師云。有人將去了也。黃檗云。近前來。共汝商量箇事。師便近前。黃檗將钁钁地云。我這箇天下人拈掇不起。師就手掣得竪起云。為什麼却在某甲手裏。黃檗云。今日自有人普請我更不著去也。便歸院（後溈山舉問仰山云。钁頭在黃檗手裏。為甚却被臨濟奪却。仰山云。賊是小人智過君子）黃檗一日普請鋤茶園。黃檗後至。師問訊按钁而立。黃檗曰。莫是困耶。曰纔钁地何言困。黃檗舉拄杖便打。師接杖推倒和尚。黃檗呼維那。維那拽起我來。維那扶起曰。和尚爭容得這風顛漢無禮。黃檗却打維那。師自钁地云。諸方即火葬。我這裏活埋（溈山問仰山。只如黃檗與臨濟。此時意作麼生。仰山云。正賊走却羅贓人喫棒）師一日在黃檗僧堂裏睡。黃檗入來。以拄杖於床邊敲三下。師舉首見是和尚却睡。黃檗打席三下去。却往上間見首座坐禪乃云。下間後生却坐禪。汝這裏妄想作什麼。首座云。這老漢患風耶。黃檗打板頭一下。便出去（溈山舉問仰山。只如黃檗意作麼生。仰山云。兩彩一賽）師與黃檗裁杉。黃檗曰。深山裏裁許多樹作麼。師曰。一與後人作古記。二與山門作標榜。道了以钁頭打地三下。黃檗云雖然如是子已喫我棒了也。師又以钁頭打地三下作噓噓聲。黃檗云。吾宗到汝此記方出（溈山舉問仰山。且道黃檗後語但囑臨濟。為復別有意旨。仰山云。亦囑臨濟。亦記向後。溈山云。向後作麼生。仰山云。一人指南吳越令行。南塔和尚注云。獨坐震威此記方出。又云。若遇大風此記亦出。溈山云。如是如是）師因半夏。上黃檗山見和尚看經。師曰。我將謂是箇人。元來是唵黑豆老和尚。住數日乃辭去。黃檗曰。汝破夏來不終夏去。曰某甲暫來禮拜和尚。黃檗遂打趁令去。師行數里。疑此事却迴終夏。師一日辭黃檗。黃檗曰。什麼處去。曰不是河南即河北去。黃檗拈起拄杖便打。師捉住拄杖曰。這老漢莫盲枷瞎棒。已後錯打人在。黃檗遂喚侍者。把將几案禪板來。師曰。侍者把將火來。黃檗曰。不然子但將去。已後坐斷天下人舌頭在。師即便發去師到熊耳塔頭。塔主問。先禮佛先禮祖。師曰祖佛俱不禮。塔主曰。祖佛與長老有什麼冤家俱不禮。師便拂袖而出（又別舉云。師問塔主。先禮佛先禮祖。塔主曰。祖佛是什麼人弟子。師拂袖便去）師後還鄉黨。俯徇趙人之請。住于城南臨濟禪苑。學侶奔湊。一日上堂曰。汝等諸人赤肉團上有一無位真人。常向汝諸人面門出入。未證據者看看。時有僧問。如何是無位真人。師下禪床把住云。道道。僧擬議。師托開云。無位真人是什麼乾屎橛。便歸方丈。師問樂普云。從上來一人行棒一行喝。阿那箇親。對曰。總不親。師曰。親處作麼生。普便喝。師乃打。師問木口和尚。如何是露地白牛。木口曰吽。師曰啞。木口曰。老兄作麼生。師曰。這畜生。大覺到參。師舉拂子。大覺敷坐具。師擲下拂子。大覺收坐具入僧堂。眾僧曰。這僧莫是和尚親故。不禮拜又不喫棒。師聞令喚新到僧。大覺遂出。師曰。大眾道汝未參長老。大覺云。不審便自歸眾。麻谷（第二世）到參敷坐具問。十二面觀音阿那面正。師下繩床。一手收坐具一手搊麻谷云。十二面觀音向什麼處去也。麻谷轉身擬坐繩床。師拈拄杖打。麻谷接却相捉入方丈。師上堂云。大眾。夫為法者不避喪身失命。我於黃檗先師處。三度問佛法的的大意。三度蒙他賜棒。如蒿枝拂著相似如今更思一頓誰為我下手得。時有僧出云。某甲行得。師拈棒與他。其僧擬接。師便打（後雪峯拈云。臨濟大似白拈賊）僧問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。看取棚頭弄傀儡。抽牽全籍裏邊人。師又曰。夫一句語須具三玄門。一玄門須具三要。有權有用。汝等諸人作麼生會。時唐咸通七年丙戌四月十日。師將示寂上堂云。吾滅後不得滅却吾正法眼藏。三聖出云。爭敢滅却和尚正法眼藏。師云。已後有人問爾向他道什麼。三聖便喝。師云。誰知吾正法眼藏向這瞎驢邊滅却。乃有頌曰。

Chan Master Yixuan of Linji in Zhenzhou was a native of Nanhua in Caozhou. His secular surname was Xing. From his youth he bore the aspiration to leave the dust of the world, and upon shaving his head and receiving full ordination, he admired the Chan school. At first, he lived under Huangbo, following the assembly in participating and attending. At that time, the head seat in the hall encouraged him to ask a question. The Master then asked, “What is the exact meaning of the ancestral master coming from the west?” Huangbo immediately struck him. In this way he asked three times and three times received blows. He then took his leave. The head seat said, “Earlier you received my encouragement to ask a question, yet you only received the upādhyāya's blows. Lamenting your own dullness, you are now setting out on foot to travel to various quarters. Wait here.” The head seat then spoke to Huangbo, saying, “Although Yixuan is a junior, he is exceedingly extraordinary. When he comes to take his leave, I hope the upādhyāya will grant him further guidance and encouragement.” The next day the Master took his leave of Huangbo. Huangbo directed him to Dayu. The Master then went to Dayu. Dayu asked, “Where have you come from?” The Master said, “I have come from Huangbo.” Dayu said, “What words and teachings does Huangbo have?” The Master said, “I directly asked about the exact meaning of the Buddha Dharma, and I received the upādhyāya's blows. In this way I asked three times and three times was struck. I do not know where my fault lay.” Dayu said, “Huangbo was such a grandmother, exhausting himself completely for your sake, yet you still look for where the fault was!” At these words the Master had a great awakening and said, “After all, there isn't much to Huangbo's Buddha Dharma!” Dayu grabbed him and said, “You bed-wetting demon! Just now you said you did not understand, and now you say there isn't much to Huangbo's Buddha Dharma! What principle have you seen? Speak quickly! Speak quickly!” The Master gave Dayu three punches under the ribs. Dayu pushed him away, saying, “Your teacher is Huangbo; it has nothing to do with me.” The Master took leave of Dayu and returned to Huangbo. Huangbo said, “You have returned too quickly!” The Master said, “Only because of that grandmotherly mind being so earnest, I have settled human affairs.” While attending at his side, Huangbo said, “What words did Dayu have?” The Master then recounted the previous exchange. Huangbo said, “Wait until I see that old fellow Dayu—I will give him a sound thrashing!” The Master said, “Why speak of waiting to see him? Give it to him right now!” With that, he slapped Huangbo across the face. Huangbo said, “This lunatic! Coming here to pluck the tiger's whiskers!” The Master gave a shout. Huangbo said, “Attendant, lead this lunatic to the Chan hall!” (Later Guishan brought up this story and asked Yangshan, “At that time, did Linji receive Dayu's power or Huangbo's power?” Yangshan said, “Not only did he ride the tiger's head, he also knew how to take hold of the tiger's tail.”) One day the Master went with Huangbo to a communal labor, walking behind him. Huangbo turned his head, saw the Master empty-handed, and asked, “Where is the hoe?” The Master said, “Someone took it away.” Huangbo said, “Come closer; I will discuss a matter with you.” The Master stepped forward. Huangbo planted his hoe in the ground and said, “This one of mine, no one in the world can lift.” The Master snatched it from his hands, held it upright, and said, “Why is it now in my hands?” Huangbo said, “Today there is someone for the communal labor; I need not go.” And he returned to the monastery. (Later Guishan brought this up and asked Yangshan, “The hoe was in Huangbo's hands; why was it snatched away by Linji?” Yangshan said, “A thief is a petty person, but his wit surpasses that of a gentleman.”) One day at a communal labor hoeing the tea garden, Huangbo arrived later. The Master greeted him and stood leaning on his hoe. Huangbo said, “Could you be tired?” The Master said, “I have just begun hoeing the ground; how can you speak of being tired?” Huangbo raised his staff and struck him. The Master caught the staff and pushed the upādhyāya down. Huangbo called out, “Karmadāna! Karmadāna, pull me up!” The karmadāna helped him up and said, “Upādhyāya, how can you tolerate such rudeness from this lunatic?” Huangbo struck the karmadāna instead. The Master hoed the ground on his own, saying, “Other places practice cremation; here, I bury alive!” (Guishan asked Yangshan, “Just as for Huangbo and Linji, what was their intention at that time?” Yangshan said, “The real thief got away, and the one caught with the stolen goods took the blows.”) One day the Master was sleeping in Huangbo's saṅgha hall. Huangbo came in and tapped three times on the edge of the bed with his staff. The Master raised his head, saw it was the upādhyāya, and went back to sleep. Huangbo struck the mat three times and left. He then went to the upper hall, saw the head seat sitting in meditation, and said, “The junior in the lower hall is actually sitting in meditation; what are you doing here indulging in delusional thoughts?” The head seat said, “Is this old fellow suffering from madness?” Huangbo struck the edge of the wooden platform once and walked out. (Guishan brought this up and asked Yangshan, “What was Huangbo's meaning?” Yangshan said, “Two wins in a single roll of the dice.”) The Master was planting cedars with Huangbo. Huangbo said, “Why plant so many trees deep in the mountains?” The Master said, “First, to leave an ancient record for later people; second, to serve as a landmark for the monastery gate.” Having spoken, he struck the ground three times with his hoe. Huangbo said, “Although that is so, you have already tasted my staff.” The Master again struck the ground three times with his hoe and made a hissing sound. Huangbo said, “When my school reaches you, this prophecy will be realized.” (Guishan brought this up and asked Yangshan, “Tell me, were Huangbo's later words merely an entrustment to Linji, or was there another meaning?” Yangshan said, “It was both an entrustment to Linji and a prophecy for the future.” Guishan said, “What about the future?” Yangshan said, “One person will point south, and in Wu and Yue his order will prevail.” Upādhyāya Nanta annotated, “Sitting alone shaking with majesty, this prophecy will be realized.” He also said, “If a great wind is met, this prophecy will also be realized.” Guishan said, “So it is, so it is.”) During a mid-summer retreat, the Master went up Mount Huangbo and saw the upādhyāya reading a sutra. The Master said, “I used to think he was someone [special]; turns out he is an old upādhyāya gulping black beans!” After staying a few days, he took his leave. Huangbo said, “You broke the summer retreat to come, and leave without finishing the summer retreat.” The Master said, “I came temporarily to pay respects to the upādhyāya.” Huangbo then beat him and drove him away. After walking several miles, the Master doubted the matter, returned, and finished the summer retreat. One day the Master took his leave of Huangbo. Huangbo said, “Where are you going?” The Master said, “If not to Henan, then to Hebei.” Huangbo picked up his staff and struck him. The Master caught the staff and said, “Old fellow, do not wield a blind flail or a blind staff! Later you will mistakenly strike someone!” Huangbo then called to his attendant, “Bring the small table and the meditation board!” The Master said, “Attendant, bring fire!” Huangbo said, “Not so. Just take them with you; later on, you will cut off the tongues of everyone in the world.” The Master then departed. The Master arrived at the pagoda site of Xiong’er. The pagoda master asked, “Do you pay homage first to the Buddha, or first to the Patriarch?” The Master said, “I pay homage neither to the Patriarch nor to the Buddha.” The pagoda master said, “What enmity is there between the Patriarch and Buddha and the elder, that you pay homage to neither?” The Master brushed his sleeves and walked out. (Another account says: The Master asked the pagoda master, “Do you pay homage first to the Buddha, or first to the Patriarch?” The pagoda master said, “Whose disciples are the Patriarch and Buddha?” The Master brushed his sleeves and left.) Later the Master returned to his native place. Yielding to the request of the people of Zhao, he resided at the Linji Chan Cloister south of the city. Students gathered like clouds. One day he ascended the hall and said, “On the lump of red flesh of each of you, there is a true person of no rank, constantly going in and out through the gates of your faces. Those who have not yet verified it, look, look!” At that time a monk asked, “What is the true person of no rank?” The Master stepped down from the meditation seat, seized him, and said, “Speak! Speak!” The monk hesitated. The Master pushed him away, saying, “What kind of dry piece of shit is the true person of no rank!” and returned to the abbot's quarters. The Master asked Lepu, “From ancient times down to the present, one person used the staff and one used the shout. Which was closer?” Lepu replied, “Neither was close.” The Master said, “What is the close place?” Lepu then gave a shout. The Master struck him. The Master asked Upādhyāya Mukou, “What is the white ox on open ground?” Mukou said, “Hūm!” The Master said, “Mute!” Mukou said, “What about you, old elder brother?” The Master said, “This beast!” Dajue came to participate. The Master raised his fly-whisk. Dajue spread his sitting cloth. The Master threw down his fly-whisk. Dajue folded up his sitting cloth and entered the saṅgha hall. The monks said, “Could this monk be a relative or old friend of the upādhyāya? He did not bow, nor did he receive blows.” Hearing this, the Master ordered the newly arrived monk to be summoned. Dajue then came out. The Master said, “The great assembly says you have not yet paid respects to the elder.” Dajue said, “Peace to you,” and returned to the assembly on his own. Magu (second generation) came to participate, spread his sitting cloth, and asked, “Which face of the Twelve-Faced Avalokiteśvara is the principal face?” The Master stepped down from the rope chair, picked up the sitting cloth with one hand, grabbed Magu with the other, and said, “Where has the Twelve-Faced Avalokiteśvara gone?” Magu turned around and was about to sit on the rope chair. The Master picked up his staff and struck him. Magu seized it, and pulling each other, they entered the abbot's quarters. The Master ascended the hall and said, “Great assembly! One who acts for the sake of the Dharma does not shy away from losing body and life. At my late teacher Huangbo's place, I asked three times about the exact great meaning of the Buddha Dharma, and three times I received his blows, as if brushed by mugwort stalks. Now I long for another beating; who can strike me?” At that time a monk came forward and said, “I can do it.” The Master picked up the staff and offered it to him. When the monk was about to take it, the Master struck him. (Later Xuefeng commented, “Linji was very much like an unarmed daytime thief.”) A monk asked, “What is the first phrase?” The Master said, “When the three essentials stamp open, the cinnabar mark is narrow; / Without permitting hesitation, host and guest are divided.” The monk asked, “What is the second phrase?” The Master said, “How could wondrous understanding tolerate Asanga's questioning? / How could skillful means fall short of the function of cutting off the flow?” The monk asked, “What is the third phrase?” The Master said, “Look at the puppets manipulated on the stage; / Their pulling and tugging depend entirely on the man behind.” The Master also said, “Each phrase must possess the three mysterious gates; each mysterious gate must possess the three essentials. There is provisionality and there is function. How do all of you understand this?” At that time, on the tenth day of the fourth month of the seventh year of the Xiantong era of the Tang (bingxu), when the Master was about to manifest nirvāṇa, he ascended the hall and said, “After my passing, you must not extinguish my treasury of the correct Dharma eye.” Sansheng came forward and said, “How would we dare extinguish the upādhyāya's treasury of the correct Dharma eye?” The Master said, “In the future, if someone asks you, what will you say to him?” Sansheng gave a shout. The Master said, “Who knew that my treasury of the correct Dharma eye would be extinguished by this blind donkey!” Then he spoke a verse: