景德傳燈錄 14.36

14.36

潭州道吾山圓智禪師豫章海昏人也。姓張氏。幼依槃和尚受教登戒。預藥山法會密契心印。一日藥山問。子去何處來。曰遊山來。藥山曰。不離此室速道將來。曰山上烏兒白似雪。㵎底遊魚忙不徹。師與雲巖侍立次。藥山曰。智不到處切忌道著。道著即頭角生。智頭陀怎麼生。師便出去。雲巖問藥山曰。智師兄為什麼不祇對和尚。藥山曰。我今日背痛。是他却會。汝去問取。雲巖即來問師曰。師兄適來為什麼不祇對和尚。師曰。汝却去問取和尚（僧問雲居。切忌道著意怎麼生。雲居云。此語最毒。僧云。如何是最毒底語。雲居云。一棒打殺龍蛇）雲巖臨遷化時。遣人送辭書到。師展書覽之曰。雲巖不知有悔。當時不向伊道。然雖如是要且不違藥山之子（玄覺云。古人恁麼道還有也未。又云。雲巖當時不會。且道什麼處是伊不會處）藥山上堂云。我有一句子未曾說向人。師出云。相隨來也。僧問藥山。一句子如何說。藥山曰。非言說。師曰。早言說了也。師臥次椑樹云。作甚麼。師云。蓋覆。椑云。臥是坐是。師云。不在兩頭。椑云。爭奈蓋覆。師云。莫亂道。師見椑樹坐次。師云。作什麼。椑云。和南。師云。隔闊來多少時。椑云。恰是。乃拂袖出。師提笠子出。雲巖云。作甚麼。師云。有用處。巖云。風雨來怎麼生。師云。蓋覆著。巖云。他還受蓋覆麼。師云。雖然如此且無遺漏。因溈山問雲巖。菩提以何為坐。雲巖曰。以無為為坐。雲巖却問溈山。溈山曰。以諸法空為坐。溈山又問師。怎麼生。師曰。坐也聽伊坐。臥也聽伊臥。有一人不坐不臥。速道速道。溈山問師。什麼處去來。師曰。看病來。曰有幾人病。師曰。有病底有不病底。曰不病底莫是智頭陀否。師曰。病與不病總不干他事。急道急道。僧問。萬里無雲未是本來天。如何是本來天。師曰。今日好曬麥。問無神通菩薩為什麼足迹難尋。師曰。同道方知。曰和尚知否。師曰。不知。曰為什麼不知。師曰。汝不識我語。雲巖問。師兄家風作麼生。師曰。教汝指點著堪作什麼。曰無遮箇來多少時也。師曰。牙根猶帶生澁在。又問。如何是今時著力處。師曰。千人喚不迴頭方有少分。曰忽然火起時如何。師曰。能燒大地。師問僧。除却星及焰阿那箇是火。僧曰。不是火。別一僧却問師還見火否。師曰見。曰見從何起。師曰。除却行住坐臥更請一問。南泉示眾云。法身具四大否。有人道得與他一䙅裩。師云。性地非空空非性地。此是地大。三（一本作四）大亦然。南泉不違前言乃與師裩。師見雲巖不安。乃謂曰。離此殼漏子向什麼處相見。巖云。不生不滅處相見。師曰。何不道非不生不滅處。亦不求相見。師見雲巖補草鞋云。作甚麼。巖云。將敗壞補敗壞。師云。何不道即敗壞非敗壞。師聞僧念維摩經云。八千菩薩五百聲聞。皆欲隨從文殊師利。師云。甚麼處去。其僧無對。師便打。後僧問禾山。禾山代云。給侍者方諧。師下山到五峯。五峯問。還識藥山老宿否。師曰。不識。五峯曰。為甚麼不識。師曰。不識不識。問如何是和尚家風。師下禪床作女人拜曰。謝子遠來都無祇待。問如何是祖師西來意。師曰。東土不曾逢。問設先師齋未審先師還來也無。師曰。汝諸人設齋作麼生。問頭上寶蓋生不得道我是如何。師曰。聽他。曰和尚如何。師曰。我無遮箇。石霜問師。百年後有人問極則事。作麼生向他道。師喚沙彌。沙彌應諾。師曰。添却淨缾水著。師良久却問石霜。適來問什麼。石霜再舉。師便起去。石霜異日又問。和尚一片骨敲著似銅鳴。向什麼處去也。師喚侍者。侍者應諾。師曰。驢年去。師唐大和九年乙卯九月示疾有苦。僧眾慰問體候。師曰。有受非償子知之乎。眾皆愀然。十一日將行。謂眾曰。吾當西邁理無東移。言訖告寂。壽六十有七。闍維得靈骨數片。建塔于石霜山之陽。勅諡修一大師。塔曰寶相。

Chan Master Yuanzhi of Mount Daowu in Tanzhou was a native of Haihun in Yuzhang. His secular surname was Zhang. In his youth, he relied on Upādhyāya Pan, receiving instruction and taking the precepts. He joined the Dharma assembly of Yaoshan and intimately tallied with the mind-seal. One day, Yaoshan asked, "Where have you come from?" He said, "I have come from roaming the mountains." Yaoshan said, "Without leaving this room, speak quickly!" He said, "The crow on the mountain is white as snow; the swimming fish at the bottom of the ravine are ceaselessly busy." Once, while the Master and Yunyan were standing in attendance, Yaoshan said, "Where wisdom does not reach, be extremely careful not to speak of it. If you speak of it, horns will grow on your head. How about it, ascetic Zhi?" The Master thereupon walked out. Yunyan asked Yaoshan, "Why did Senior Brother Zhi not reply to the Upādhyāya?" Yaoshan said, "My back aches today. He actually understood. You go and ask him." Yunyan immediately went and asked the Master, "Why did you, Senior Brother, not reply to the Upādhyāya just now?" The Master said, "You go back and ask the Upādhyāya." (A monk asked Yunju, "What is the meaning of 'be extremely careful not to speak of it'?" Yunju said, "These words are the most poisonous." The monk said, "What are the most poisonous words?" Yunju said, "With a single blow of the staff, beating dragons and snakes to death.") When Yunyan was about to pass away, he sent someone to deliver a farewell letter. The Master unfolded the letter, looked at it, and said, "Yunyan did not know what is there to regret; at that time I did not speak to him. Even though it is like this, fundamentally he does not go against being a son of Yaoshan." (Xuanjue said, "When the ancient spoke like this, was there still [something], or not?" He also said, "At that time Yunyan did not understand. But tell me: what was the place he did not understand?") Yaoshan ascended the hall and said, "I have a phrase that has never been spoken to anyone." The Master came forward and said, "It has followed along." A monk asked Yaoshan, "How should that phrase be spoken?" Yaoshan said, "It is not speech." The Master said, "It has long since been spoken." Once, when the Master was lying down, Baishu said, "What are you doing?" The Master said, "Covering over." Baishu said, "Is lying down it, or is sitting it?" The Master said, "It is not in either extreme." Baishu said, "What about covering over?" The Master said, "Do not talk nonsense." When the Master saw Baishu sitting, the Master said, "What are you doing?" Baishu said, "Paying reverence." The Master said, "How long has it been since we were separated?" Baishu said, "Just so." He then flicked his sleeves and went out. The Master took up his bamboo hat and was going out. Yunyan said, "What are you doing?" The Master said, "It has a use." Yunyan said, "What will you do when wind and rain come?" The Master said, "Cover over." Yunyan said, "Does that one still receive being covered over?" The Master said, "Although it is like this, for now there is no leakage." Once, Guishan asked Yunyan, "What does bodhi use as a seat?" Yunyan said, "It uses non-action as a seat." Yunyan then asked Guishan. Guishan said, "It uses the emptiness of all phenomena as a seat." Guishan also asked the Master, "How about it?" The Master said, "If sitting, let him sit; if lying down, let him lie down. There is one person who neither sits nor lies down: speak quickly, speak quickly!" Guishan asked the Master, "Where have you come from?" The Master said, "I have come from visiting the sick." [Guishan] said, "How many people are sick?" The Master said, "There are those who are sick, and there are those who are not sick." [Guishan] said, "Could the one who is not sick be ascetic Zhi?" The Master said, "Being sick and not being sick have nothing at all to do with that one. Speak urgently, speak urgently!" A monk asked, "'Ten thousand miles without clouds' is not yet the original sky. What is the original sky?" The Master said, "Today is good for drying wheat in the sun." [A monk] asked, "Why are the footprints of a bodhisattva without supernatural powers hard to find?" The Master said, "Only those on the same path know." [The monk] said, "Does the Upādhyāya know?" The Master said, "I do not know." [The monk] said, "Why do you not know?" The Master said, "You do not understand my words." Yunyan asked, "What is the Senior Brother's house style?" The Master said, "What is the use of having you point at it?" [Yunyan] said, "How long has this one been absent?" The Master said, "The roots of your teeth are still raw and astringent." [Yunyan] also asked, "Where should one apply effort nowadays?" The Master said, "Only when a thousand people call and you do not turn your head will there be a small part." [Yunyan] said, "What when a fire suddenly breaks out?" The Master said, "It can burn the great earth." The Master asked a monk, "Setting aside sparks and flames, which one is fire?" The monk said, "It is not fire." Another monk then asked the Master, "Do you still see the fire?" The Master said, "I see it." [The monk] said, "From where does seeing arise?" The Master said, "Setting aside walking, standing, sitting, and lying down, please ask again." Nanquan instructed the assembly, saying, "Does the Dharma-body possess the four great elements? If someone can say, I will give him a pair of trousers." The Master said, "The ground of the nature is not empty; emptiness is not the ground of the nature. This is the earth element. The [other] three (one edition has 'four') elements are also like this." Nanquan did not violate his previous words, and so gave the Master the trousers. Seeing that Yunyan was indisposed, the Master said to him, "Leaving this shell behind, where shall we meet?" Yunyan said, "We shall meet at the place of neither arising nor ceasing." The Master said, "Why not say: 'Not at the place of neither arising nor ceasing, nor do I seek to meet'?" The Master saw Yunyan mending straw sandals and said, "What are you doing?" Yunyan said, "Using what is worn out to mend what is worn out." The Master said, "Why not say: 'That which is worn out is not worn out'?" The Master heard a monk reciting the Vimalakīrti Sūtra: "Eight thousand bodhisattvas and five hundred śrāvakas all wished to follow Mañjuśrī." The Master said, "Where were they going?" The monk had no reply. The Master then struck him. Later a monk asked Heshan; Heshan replied on his behalf, saying, "Only those who serve can go along." The Master went down the mountain and arrived at Wufeng. Wufeng asked, "Do you still recognize the old elder Yaoshan?" The Master said, "I do not recognize him." Wufeng said, "Why do you not recognize him?" The Master said, "I do not recognize, I do not recognize!" [A monk] asked, "What is the Upādhyāya's house style?" The Master stepped down from the meditation bench, made a woman's bow, and said, "Thank you for coming from afar; I have treated you with no hospitality at all." [A monk] asked, "What is the meaning of the Ancestral Master's coming from the West?" The Master said, "In the Eastern Land he has never been met." [A monk] asked, "When a vegetarian feast is offered for the late master, does the late master still come, or not?" The Master said, "How do you all prepare the feast?" [A monk] asked, "What is it when the jeweled canopy over one's head cannot say 'It is I'?" The Master said, "Let it be." [The monk] said, "What about the Upādhyāya?" The Master said, "I do not have this one." Shishuang asked the Master, "A hundred years later, if someone asks about the ultimate matter, how will you speak to him?" The Master called to a novice. The novice responded. The Master said, "Add water to the pure water vase." After a long pause, the Master asked Shishuang, "What did you ask just now?" Shishuang brought it up again. The Master then got up and left. On another day, Shishuang asked again, "When struck, a piece of the Upādhyāya's bone rings like bronze. Where has it gone?" The Master called to the attendant. The attendant responded. The Master said, "It has gone in the year of the donkey." In the ninth month of the ninth year of the Dahe era of the Tang (an yimao year), the Master manifested illness and was in pain. The assembly of monks inquired after his health. The Master said, "There is receiving that is not compensation—do you know it?" The assembly looked solemn and distressed. On the eleventh day, about to depart, he said to the assembly, "I shall travel west; by principle there is no moving east." Having finished speaking, he announced his passing. His age was sixty-seven. After the cremation, several pieces of numinous bone were obtained. A stupa was erected on the southern side of Mount Shishuang. An imperial decree bestowed the posthumous title Great Master Xiuyi; the stupa was called Baoxiang.