景德傳燈錄 14.28

14.28

澧州龍潭崇信禪師。本渚宮賣餅家子也。未詳姓氏。少而英異。初悟和尚為靈鑒潛請居天皇寺人莫之測。師家居于寺巷。常日以十餅饋之。悟受之每食畢。常留一餅曰。吾惠汝以蔭子孫。師一日自念曰。餅是我持去。何以返遺我耶。其別有旨乎。遂造而問焉。悟曰。是汝持來。復汝何咎。師聞之頗曉玄旨。因請出家。悟曰。汝昔崇福善今信吾言。可名崇信。由是服勤左右。一日問曰。某自到來不蒙指示心要。悟曰。自汝到來吾未嘗不指汝心要。師曰。何處指示。悟曰。汝擎茶來吾為汝接。汝行食來吾為汝受。汝和南時吾便低首。何處不指示心要。師低頭良久。悟曰。見則直下便見。擬思即差。師當下開解。乃復問如何保任。悟曰。任性逍遙隨緣放曠。但盡凡心無別勝解。師後詣澧陽龍潭棲止。僧問髻中珠誰人得。師曰。不賞翫者得。僧曰。安著何處。師曰。有處即道來。尼眾問。如何得為僧去。師曰。作尼來多少時也。尼曰。還有為。僧時也無。師曰。汝即今是什麼。尼曰。現是尼身何得不識師曰。誰識汝。李翱問。如何是真如般若。師曰。我無真如般若。翱曰。幸遇和尚師曰。此猶是分外之言。德山問。久嚮龍潭。到來潭又不見龍亦不現。師曰。子親到龍潭。德山即休（玄覺云。且道德山肯龍潭不肯龍潭。若肯龍潭德山眼在什麼處。若不肯為什麼承嗣他）。

Chan Master Longtan Chongxin of Lizhou was originally the son of a cake-selling family in Zhugong. His surname is unknown. As a youth he was exceptional. When Upādhyāya [Dao]wu was secretly invited by Lingjian to reside at Tianhuang Monastery, no one could fathom him. The Master's family lived in the lane of the monastery, and he routinely presented him with ten cakes each day. Wu accepted them, and whenever he finished eating, he always left one cake and said, "I bestow this upon you to protect your descendants." One day the Master thought to himself, "The cakes are what I brought; why does he return one to me? Could there be another meaning?" He then went to inquire about it. Wu said, "You brought it; what fault is there in returning it to you?" Hearing this, the Master somewhat understood the profound meaning. He thereupon asked to leave home. Wu said, "Formerly you revered (chong) blessings and goodness; now you trust (xin) my words. You may be named Chongxin." From then on, he attended upon him diligently. One day he asked, "Ever since I arrived, I have not received instructions on the essentials of the mind." Wu said, "Ever since you arrived, I have never ceased instructing you in the essentials of the mind." The Master said, "Where have you instructed me?" Wu said, "When you hold up tea, I receive it for you; when you bring food, I accept it for you; when you bow, I lower my head. Where have I not instructed you in the essentials of the mind?" The Master hung his head for a long time. Wu said, "If you see it, see it directly; when you deliberate, you err." The Master was awakened on the spot. He then asked further, "How should one preserve and sustain it?" Wu said, "Give rein to your nature in easy wandering; accord with conditions and be carefree. Simply put an end to the ordinary mind; there is no other superior understanding." Later, the Master went to reside at Longtan in Liyang. A monk asked, "Who attains the jewel in the topknot?" The Master said, "One who does not take pleasure in enjoying it attains it." The monk said, "Where is it placed?" The Master said, "If there is a place, speak of it." A nun asked, "How can I become a monk?" The Master said, "How long have you been a nun?" The nun said, "Is there ever a time to become a monk?" The Master said, "What are you right now?" The nun said, "Presently this is a nun's body; how can you not recognize it?" The Master said, "Who recognizes you?" Li Ao asked, "What is suchness and wisdom (prajñā)?" The Master said, "I have no suchness or wisdom." Ao said, "Fortunately, I have met the Upādhyāya." The Master said, "These are still words outside one's share." Deshan asked, "I have long heard of the Dragon Pool (Longtan), but upon arriving, the pool is not seen and no dragon appears." The Master said, "You have personally arrived at the Dragon Pool." Deshan thereupon desisted. (Xuanjue said: "Tell me, did Deshan approve of Longtan or not approve of Longtan? If he approved of Longtan, where was Deshan's eye? If he did not approve, why did he become his heir?")