景德傳燈錄 14.37

14.37

潭州雲巖曇晟禪師鍾陵建昌人也。姓王氏。少出家於石門。初參百丈海禪師。未悟玄旨侍左右二十年。百丈歸寂。師乃謁藥山言下契會（語見藥山章）一日藥山問。汝除在百丈。更到什麼處來。師曰。曾到廣南來。曰見說廣州城東門外有一團石。被州主移却是否。師曰。非但州主。闔國人移亦不動。藥山乃又問。聞汝解弄師子是否。師曰是。曰弄得幾出。師曰。弄得六出。曰我亦弄得。師曰。和尚弄得幾出。曰我弄得一出。師曰。一即六六即一。師後到溈山。溈山問曰。承長老在藥山弄師子是否。師曰是。曰長弄耶還有置時。師曰。要弄即弄要置即置。曰置時師子在什麼處。師曰。置也置也。問從上諸聖什麼處去。師良久云。作麼作麼。問暫時不在如同死人如何。師曰。好埋却。問大保任底人與那箇是一是二。師云。一機之絹是一段是兩段。洞山聞云。如人接樹。師煎茶次道吾問。煎與阿誰。師曰。有一人要。曰何不教伊自煎。師曰。幸有某甲在。師問石霜。什麼處來。霜云。溈山來。師云。在彼中得多少時。霜云。粗經冬夏。師云。恁麼即成山長也。霜云。雖在彼中却不知。師云。他家亦非知非識。無對。後道吾聞云。得恁無佛法身心。師後居潭州攸縣雲巖山。一日謂眾曰。有箇人家兒子。問著無有道不得底。洞山問。他屋裏有多少典籍。師曰。一字也無。曰爭得恁麼多知。師曰。日夜不曾眠。曰問一段事還得否。師曰。道得却不道。師問僧。什麼處來。僧曰。添香來。師曰。見佛否。曰見。師曰。什麼處見。曰下界見。師曰。古佛古佛。道吾問。大悲千手眼如何。師曰。如無燈時把得枕子怎麼生。道吾曰。我會也我會也。師曰。怎麼生會。道吾曰。通身是眼。師掃地次溈山云。太驅驅生。師云。須知有不驅驅者。溈云。恁麼即有第二月也。師竪起掃帚云是第幾月。師低頭而去（玄妙聞云。正是第二月）師問僧。什麼處來。僧曰。石上語話來。師曰。石還點頭也無。僧無對。師曰。未問時却點頭。師作鞋次洞山問。就師乞眼睛。未審還得也無。師曰。汝底與阿誰去也。曰良价無。師曰有。汝向什麼處著。洞山無語。師曰。乞眼睛底是眼否。曰非眼。師咄之。師問尼眾。汝爺在否。曰在。師曰。年多少。曰年八十。師曰。汝有箇爺不。年八十還知否。曰莫是恁麼來者。師曰。猶是兒子（洞山云。直是不恁麼來者。亦是兒子）僧問。一念瞥起便落魔界時如何。師曰。汝因什麼從佛界而來。僧無對。師曰。會麼。曰不會。師曰。莫道體不得。設使體得也只是左之右之。師問僧。聞汝解卜是。否曰是。師曰。試卜老僧看。僧無對（洞山代云。請和尚生月）師唐會昌元年辛酉十月示疾。二十六日沐身竟。喚主事僧令備齋。來日有上坐發去。至二十七日並無人去。及夜師歸寂。壽六十。荼毘得舍利一千餘粒。瘞于石墳。勅諡無住大師。塔曰淨勝。

Chan Master Tansheng of Mount Yunyan in Tanzhou was a native of Jianchang in Zhongling. His family name was Wang. In his youth, he went forth from the household at Shimen. At first, he studied under Chan Master Baizhang Hai. Before realizing the profound meaning, he attended upon him for twenty years. When Baizhang entered extinction, the Master then visited Yaoshan and met with realization upon a single word (the dialogue appears in the chapter on Yaoshan). One day, Yaoshan asked, “Apart from being at Baizhang's, what other places have you been to?” The Master said, “I once went to Guangnan.” [Yaoshan] said, “I have heard it said that outside the east gate of the city of Guangzhou there is a boulder that was removed by the prefect; is that so?” The Master said, “Not only the prefect—even if the people of the whole country tried to move it, it would not budge.” Yaoshan then asked again, “I hear you know how to perform the lion dance; is that so?” The Master said, “Yes.” [Yaoshan] said, “How many acts can you perform?” The Master said, “I can perform six acts.” [Yaoshan] said, “I too can perform it.” The Master said, “How many acts can the Venerable perform?” [Yaoshan] said, “I can perform one act.” The Master said, “One is six, six is one.” Later the Master went to Guishan. Guishan asked him, “I understand that the elder performed the lion dance at Yaoshan; is that so?” The Master said, “Yes.” [Guishan] said, “Do you perform it constantly, or is there a time when you put it aside?” The Master said, “When I wish to perform it, I perform it; when I wish to put it aside, I put it aside.” [Guishan] said, “When you put it aside, where is the lion?” The Master said, “Put aside, put aside!” [A monk] asked, “Where have all the past sages gone?” The Master remained silent for a long time and said, “What? What?” [A monk] asked, “When one is momentarily absent, like a dead man, what then?” The Master said, “It would be best to bury him.” [A monk] asked, “Is the person who maintains great preservation one with That One, or are they two?” The Master said, “Is a loom's silk cloth one piece or two pieces?” Dongshan heard of this and said, “Like someone grafting a tree.” As the Master was boiling tea, Daowu asked, “For whom are you boiling it?” The Master said, “There is someone who wants it.” [Daowu] said, “Why not have him boil it himself?” The Master said, “Fortunately, I am here.” The Master asked Shishuang, “Where have you come from?” Shuang said, “I come from Guishan.” The Master said, “How long have you been there?” Shuang said, “Roughly through a winter and a summer.” The Master said, “Then you have become a master of the mountain.” Shuang said, “Although I was there, I did not know anything.” The Master said, “His house is also beyond knowing and consciousness.” There was no reply. Later Daowu heard of this and said, “To have reached such a state devoid of a body and mind of the Buddha Dharma!” Later the Master resided at Mount Yunyan in You County, Tanzhou. One day he addressed the assembly, saying, “There is the son of a certain family; whatever he is asked, there is nothing he cannot say.” Dongshan asked, “How many classics and records does he have in his house?” The Master said, “Not a single word.” [Dongshan] said, “How did he come to know so much?” The Master said, “Day and night he has never slept.” [Dongshan] said, “May I ask him about a certain matter?” The Master said, “Though he could say it, he would not say it.” The Master asked a monk, “Where have you come from?” The monk said, “I have come from offering incense.” The Master said, “Did you see the Buddha?” [The monk] said, “I saw him.” The Master said, “Where did you see him?” [The monk] said, “I saw him in the realm below.” The Master said, “An ancient Buddha! An ancient Buddha!” Daowu asked, “What about the thousand hands and eyes of the Great Compassionate One?” The Master said, “It is like someone groping for a pillow in the dark without a lamp—what do you think?” Daowu said, “I understand, I understand!” The Master said, “How do you understand?” Daowu said, “Throughout the body, all are eyes.” As the Master was sweeping the ground, Guishan said, “How excessively busy and toilsome!” The Master said, “You must know that there is one who is not toilsome.” Guishan said, “If so, then there is a second moon.” The Master held up the broom and said, “Which moon is this?” The Master bowed his head and walked away. (Xuanmiao, hearing of this, said, “Indeed it is the second moon.”) The Master asked a monk, “Where have you come from?” The monk said, “I come from conversing upon a rock.” The Master said, “Did the rock nod its head or not?” The monk had no reply. The Master said, “Before you asked, it had already nodded its head.” As the Master was making sandals, Dongshan asked, “I come to the Master to beg for eyes; may I have them or not?” The Master said, “Whom did you give yours to?” [Dongshan] said, “Liangjie does not have any.” The Master said, “If you have them, where will you put them?” Dongshan remained silent. The Master said, “Is the one begging for eyes an eye or not?” [Dongshan] said, “It is not an eye.” The Master scolded him. The Master asked an assembly of nuns, “Is your father alive?” They said, “He is alive.” The Master said, “How old is he?” They said, “Eighty years old.” The Master said, “Do you know that you have a father who is not eighty years old?” They said, “Could it be the one who comes like this?” The Master said, “That is still the son.” (Dongshan said, “Even one who does not come like this is also the son.”) A monk asked, “What about when a single thought flashes up and one immediately falls into the realm of Māra?” The Master said, “For what reason did you come from the Buddha realm?” The monk had no reply. The Master said, “Do you understand?” [The monk] said, “I do not understand.” The Master said, “Do not say it cannot be embodied. Even if it could be embodied, it would only be this way and that way.” The Master asked a monk, “I hear you know divination; is that so?” [The monk] said, “Yes.” The Master said, “Try divining for this old monk and let us see.” The monk had no reply. (Dongshan said in his place, “Please tell me your birth month, Venerable.”) In the tenth month of the first year of the Huichang era of the Tang, the cyclical year xinyou, the Master showed signs of illness. On the twenty-sixth day, after bathing his body, he called the supervisory monk and ordered him to prepare a vegetarian meal: “Tomorrow a senior monk will depart.” By the twenty-seventh day, no one had departed. When night fell, the Master entered extinction. His age was sixty. After cremation, more than a thousand relics were obtained and interred in a stone stupa. By imperial decree, he was posthumously bestowed the title Great Master Wuzhu (Non-abiding); his stupa was named Jingsheng (Pure and Superior).