景德傳燈錄 16.4

16.4

鄂州巖頭全豁禪師泉州人也。姓柯氏。少禮清原誼公落髮。往長安寶壽寺稟戒。習經律諸部。優遊禪苑與雪峯義存欽山文邃為友。自餘杭大慈山迤邐造于臨濟。屬臨濟歸寂乃謁仰山。才入門提起坐具曰。和尚。仰山取拂子擬舉之。師曰。不妨好手。後參德山和尚。執坐具上法堂瞻視。德山曰。作麼。師咄之。德山曰。老僧過在什麼處。師曰。兩重公案。乃下參堂。德山曰。遮箇阿師稍似箇行脚人。至來日上問訊。德山曰。闍梨是昨日新到否。曰是。德山曰。什麼處學得遮箇虛頭來。師曰。全豁終不自謾。德山曰。他後不得孤負老僧。他日參師入方丈門側身問。是凡是聖。德山喝。師禮拜。有人舉似洞山。洞山曰。若不是豁上座大難承當。師聞之乃曰。洞山老人不識好惡錯下名言。我當時一手擡一手搦。雪峯在德山作飯頭。一日飯遲。德山掌鉢至法堂上。峯曬飯巾次見德山便云這老漢鍾未鳴鼓未響托鉢向什麼處去。德山便歸方丈。峯舉似師。師云。大小德山不會末後句。山聞令侍者喚師至方丈問。爾不肯老僧那。師密啟其意。德山至來日上堂與尋常不同。師到僧堂前撫掌大笑云。且喜得老漢會末後句。他後天下人不奈何。雖然如此也秖得三年（德山果三年後示滅）。師一日與雪峯義存欽山文邃三人聚話。存驀然指一椀水。邃曰。水清月現。存曰。水清月不現。師踢却水椀而去。自此邃師於洞山。存豁二士同嗣德山。師與存同辭德山。德山問。什麼處去。師曰。暫辭和尚下山去。德山曰。子他後作麼生。師曰。不忘。曰子憑何有此說。師曰。豈不聞智過於師。方堪傳授智與師齊減師半德。曰如是如是。當善護持。二士禮拜而退。存返閩川居象骨山之雪峯。師庵于洞庭臥龍山。徒侶臻萃。僧問無師還有出身處也無。師曰。聲前古毳爛。問堂堂來時如何。師曰。刺破眼。問如何是祖師意。師曰。移取廬山來向汝道。師一日上堂。謂諸徒曰。吾嘗究涅槃經七八年。覩三兩段文。似衲僧說話。又曰。休休。時有一僧出禮拜請師舉。師曰。吾教意如伊字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰吾教意如摩醯首羅劈開面門。竪亞一隻眼。此是第二段義。又曰。吾教意猶如塗毒鼓擊一聲遠近聞者皆喪。亦云俱死。此是第三段義。時小嚴上座問。如何是塗毒鼓。師以兩手按膝亞身曰。韓信臨朝底嚴無語。夾山會下一僧到石霜。入門便道不審。石霜曰。不必闍梨。僧曰。恁麼即珍重。又到巖頭如前道不審。師曰噓。僧曰。恁麼即珍重方迴步。師曰。雖是後生亦能管帶。其僧歸舉似夾山。夾山曰。大眾還會麼。眾無對。夾山曰。若無人道老僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。師與羅山卜塔基。羅山中路忽曰。和尚。師迴顧曰。作麼。羅山舉手曰。遮裏好片地。師咄曰。瓜州賣瓜漢。又行數里徘徊間。羅山禮拜問曰。和尚豈不是三十年在洞山。而不肯洞山。師曰是。又曰。和尚豈不是法嗣德山。又不肯德山。師曰是。曰不肯德山即不問。只如洞山有何所闕。師良久曰。洞山好箇佛。只是無光。僧問。利劍斬天下誰是當頭者。師曰。暗擬。再問。師咄曰。遮鈍漢出去。問不歷古今時如何。師曰。卓朔地。曰古今事如何。師曰。任爛。師問僧。什麼處來。曰西京來。師曰。黃巢過後還收得劍麼。曰收得。師引頸作受刃勢。僧曰。師頭落也。師大笑。（其僧後到雪峯舉前語。被拄杖打趁下山）問二龍爭珠誰是得者。師曰。俱錯。僧問雪峯。聲聞人見性如夜見月。菩薩人見性如晝見日。未審和尚見性如何。峯以拄杖打三下。其僧後舉前語問師。師與三摑。問如何是三界主。師曰。汝還解喫鐵棒麼。瑞巖問。如何是毘盧師。師曰。道什麼。瑞巖再問之。師曰。汝年十七八。未問塵中如何辨主。師曰。銅鈔鑼裏滿盛油。問弓折箭盡時如何。師曰去。問如何是巖中的的意。師曰。謝指示。僧曰。請和尚答話。師曰。珍重。問如何是道。師曰。破草鞋與拋向湖裏著。問萬丈井中如何得倒底。師曰吽。僧再問。師曰。脚下過也。問古帆不掛時如何。師曰。後園驢喫草。爾後人或問佛問法問道問禪者。師皆作噓聲。而常謂眾曰。老漢去時大吼一聲了去。唐光啟之後中原盜起眾皆避地。師端居晏如也。一日賊大至責以無供饋遂倳刃焉。師神色自若。大叫一聲而終。聲聞數十里。即光啟三年丁未四月八日也。門人後焚之獲舍利四十九粒。眾為起塔。壽六十。僖宗諡清嚴大師。塔曰出塵。

Chan Master Quanhuo of Yantou in Ezhou was a native of Quanzhou. His surname was Ke. When young, he went to Venerable Yi of Qingyuan to have his head shaved. He went to Baoshou Monastery in Chang'an to receive the precepts, and studied various sections of the sūtras and vinaya. Roaming through the Chan groves, he became friends with Yicun of Xuefeng and Wensui of Qinshan. Travelling step by step from Daci Mountain in Yuhang, he went to Linji. Since Linji had entered nirvāṇa, he then called on Yangshan. As soon as he entered the gate, he lifted up his sitting mat and said, 'Upādhyāya!' Yangshan took his whisk and was about to raise it. The Master said, 'A fine hand, no doubt.' Later he visited Upādhyāya Deshan. Holding his sitting mat, he went up to the Dharma hall and looked around. Deshan said, 'What are you doing?' The Master shouted at him. Deshan said, 'Where is this old monk's fault?' The Master said, 'A double gong'an.' He then went down to the Sangha hall. Deshan said, 'This monk somewhat resembles an itinerant.' On the next day, [the Master] went up to pay his respects. Deshan said, 'Are you the newcomer who arrived yesterday, ācārya?' He replied, 'Yes.' Deshan said, 'Where did you learn to put on such false airs?' The Master said, 'I, Quanhuo, never deceive myself.' Deshan said, 'Hereafter you must not let down this old monk.' On another day, the Master entered the abbot's quarters, stood sideways at the door, and asked, 'Is it ordinary or is it holy?' Deshan gave a shout. The Master bowed. Someone recounted this to Dongshan. Dongshan said, 'If it were not Sthavira Huo, it would have been very hard to bear.' When the Master heard this, he said, 'Old man Dongshan does not know good from bad and has made a mistaken remark. At that time, with one hand I raised up, and with one hand I pressed down.' When Xuefeng was serving as the head cook at Deshan's monastery, one day the meal was late. Deshan, holding his bowl, went up to the Dharma hall. Xuefeng was drying meal towels and, seeing Deshan, immediately said, 'This old fellow—the bell has not rung and the drum has not sounded, where are you going carrying your bowl?' Deshan then returned to the abbot's quarters. Xuefeng recounted this to the Master. The Master said, 'Great Deshan though he is, he does not understand the final word.' When Deshan heard this, he had an attendant summon the Master to the abbot's quarters and asked, 'Do you not approve of this old monk?' The Master secretly conveyed his meaning. The next day, when Deshan ascended the hall, he was completely different from usual. The Master went to the front of the Sangha hall, clapped his hands, and laughed heartily, saying, 'How delightful that the old fellow understands the final word! Hereafter, no one in the world can do anything to him. Even so, it will only be for three years.' (Deshan indeed passed away three years later.) One day, the Master, Yicun of Xuefeng, and Wensui of Qinshan were gathered talking. Yicun suddenly pointed to a bowl of water. Sui said, 'When the water is clear, the moon appears.' Cun said, 'When the water is clear, the moon does not appear.' The Master kicked over the water bowl and walked away. From this time on, Sui took Dongshan as his master, while the two worthies Cun and Huo together became Dharma heirs of Deshan. The Master and Cun took leave of Deshan together. Deshan asked, 'Where are you going?' The Master said, 'We are temporarily taking leave of the Upādhyāya to go down the mountain.' Deshan said, 'How will you be hereafter?' The Master said, 'We will not forget.' He said, 'On what basis do you say this?' The Master said, 'Have you not heard: "Only when wisdom surpasses the master is one fit to receive the transmission; if wisdom equals the master, it diminishes the master's virtue by half"?' He said, 'So it is, so it is. You should preserve it well.' The two worthies bowed and withdrew. Cun returned to Minchuan and resided at Xuefeng on Elephant Bone Mountain. The Master had a hermitage at Wolong Mountain by Lake Dongting, where disciples gathered like clouds. A monk asked, 'When one has no master, is there still a way out or not?' The Master said, 'Before sound, the ancient felt is rotten.' He asked, 'What happens when one comes grandly and openly?' The Master said, 'It pierces the eyes.' He asked, 'What is the intention of the ancestral master?' The Master said, 'Move Mount Lu here, and I will tell you.' One day, the Master ascended the hall and addressed the assembly, 'I once investigated the Nirvāṇa Sūtra for seven or eight years and came across two or three passages of text that seemed like the talk of patched-robe monks.' He also said, 'Enough, enough!' At that time, a monk came forward, bowed, and requested the Master to cite them. The Master said, 'The meaning of my teaching is like the three dots of the letter *i*. The first dot is placed toward the east, dotting open the eyes of the bodhisattvas. The second dot is placed toward the west, dotting the life-root of the bodhisattvas. The third dot is placed toward the zenith, dotting the crowns of the bodhisattvas. This is the meaning of the first passage.' He also said, 'The meaning of my teaching is like Maheśvara cleaving open his forehead and setting an eye upright therein. This is the meaning of the second passage.' He also said, 'The meaning of my teaching is like a poison-smeared drum: when struck once, all who hear it near and far perish; it is also said that they die together. This is the meaning of the third passage.' At that time, Sthavira Xiaoyan asked, 'What is the poison-smeared drum?' The Master pressed his knees with both hands, bent his body forward, and said, 'When Han Xin attended court.' Yan had nothing to say. A monk from Jiashan's assembly arrived at Shishuang's place. Upon entering the gate, he immediately said, 'Greetings.' Shishuang said, 'No need, ācārya.' The monk said, 'In that case, take care.' He also went to Yantou and, as before, said, 'Greetings.' The Master hissed, 'Hsu!' The monk said, 'In that case, take care,' and was just turning his steps. The Master said, 'Although he is a youngster, he knows how to carry himself.' That monk returned and recounted this to Jiashan. Jiashan said, 'Does the assembly understand?' The assembly made no answer. Jiashan said, 'If no one can speak, this old monk will not spare his two eyebrows to speak.' He then said, 'Although Shishuang has a sword that kills people, he does not yet have a sword that brings people to life.' The Master and Luoshan were selecting a site for a stūpa. On the way, Luoshan suddenly said, 'Upādhyāya!' The Master looked back and said, 'What is it?' Luoshan raised his hand and said, 'Here is a fine plot of land.' The Master scolded him, 'You melon-seller of Guazhou!' Walking a few more li, as they strolled about, Luoshan bowed and asked, 'Upādhyāya, did you not spend thirty years at Dongshan yet not approve of Dongshan?' The Master said, 'Yes.' He asked further, 'Upādhyāya, are you not the Dharma heir of Deshan, yet also do not approve of Deshan?' The Master said, 'Yes.' He said, 'Leaving aside not approving of Deshan, what is it that Dongshan lacked?' The Master remained silent for a long while and said, 'Dongshan is a fine Buddha, but he simply lacks light.' A monk asked, 'When a sharp sword cuts through all under heaven, who bears the brunt?' The Master said, 'Secretly plotting.' The monk asked again. The Master scolded him, 'Get out, you dull fellow!' He asked, 'What is it like when it does not pass through past or present?' The Master said, 'Stretching out aloft.' He asked, 'How about the affairs of past and present?' The Master said, 'Let them rot.' The Master asked a monk, 'Where have you come from?' He replied, 'From the Western Capital.' The Master said, 'Now that Huang Chao has passed, have you recovered your sword?' He replied, 'I have recovered it.' The Master stretched out his neck in a posture to receive the blade. The monk said, 'Master, your head has fallen!' The Master laughed heartily. (That monk later went to Xuefeng and recounted these words, but was driven down the mountain with strikes of the staff.) He asked, 'When two dragons fight over a pearl, who gets it?' The Master said, 'Both are mistaken.' A monk asked Xuefeng, 'When śrāvakas see the nature, it is like seeing the moon at night; when bodhisattvas see the nature, it is like seeing the sun by day. I wonder, what is it like when the Upādhyāya sees the nature?' Xuefeng struck him three times with his staff. That monk later recounted the previous words and asked the Master. The Master gave him three slaps. A monk asked, 'Who is the master of the three realms?' The Master said, 'Do you know how to eat an iron rod?' Ruiyan asked, 'Who is the teacher of Vairocana?' The Master said, 'What did you say?' Ruiyan asked again. The Master said, 'You are not yet seventeen or eighteen.' He asked, 'In the midst of dust, how does one distinguish the master?' The Master said, 'A bronze gong filled to the brim with oil.' He asked, 'What happens when the bow is broken and the arrows are exhausted?' The Master said, 'Go.' He asked, 'What is the precise meaning within the cliff?' The Master said, 'Thank you for your instruction.' The monk said, 'Please, Upādhyāya, answer my question.' The Master said, 'Take care.' He asked, 'What is the Way?' The Master said, 'Take your worn-out straw sandals and throw them into the lake.' He asked, 'In a ten-thousand-fathom well, how can one reach the very bottom?' The Master said, 'Hūṃ!' The monk asked again. The Master said, 'It has passed beneath your feet.' He asked, 'What happens when the ancient sail is not unfurled?' The Master said, 'In the back garden, the donkey grazes on grass.' Thereafter, whenever people asked about Buddha, Dharma, the Way, or Chan, the Master would only make a hissing sound. And he often said to the assembly, 'When this old fellow passes away, he will give one great roar and depart.' After the Guangqi era of the Tang, bandits arose throughout the Central Plains and everyone fled elsewhere, but the Master dwelt upright and at ease. One day, a large band of brigands arrived and, reproaching him for not offering them food and drink, stabbed him with a blade. The Master remained composed in countenance, gave a great shout, and expired. The sound was heard for several tens of li. It was the eighth day of the fourth month in the dingwei year, the third year of the Guangqi era [887 CE]. His disciples later cremated him and obtained forty-nine relics (śarīra). The assembly erected a stūpa for him. His age was sixty. Emperor Xizong bestowed the posthumous title 'Great Master Qingyan', and the stūpa was named Chuchen ('Leaving the Dust').