景德傳燈錄 17.22

17.22

益州北院通禪師在夾山時。一日夾山上堂曰。坐斷主人公不落第二見。師出曰。須知有一人不合伴。夾山曰。猶是第二見。師乃掀倒禪床。夾山曰。老兄作麼生。師曰。待某甲舌頭爛即向和尚道。異日師又問夾山曰。目前無法意在目前。不是目前法非耳目之所到。豈不是和尚語。夾山曰是。師乃掀倒禪床叉手立地。夾山起來打一拄杖。師便下去（法眼云。是他掀倒禪床何不便去。須待夾山打一棒了去意在什麼處）師在洞山隨眾參請未契旨。遂辭洞山擬入嶺去。洞山曰。善為。飛猿嶺峻好看。師沈吟良久。洞山曰。通闍梨。師應諾。洞山曰。何不入嶺去。師因此惺悟更不入嶺。師事於洞山（時號钁頭通）住後上堂示眾曰。諸上座有什麼事出來論量取。若上上根機不假如斯。若是中下之流。直須團削門尸索索地莫教入泥水。第一速疾省事應須無心。若不無心舉得千般萬般只成知解。與此衲僧門下有什麼交涉。僧問。如何是無心。師曰。不管繫。問二龍爭珠誰是得者。師曰。得即失。曰不失如何。師曰。還我珠來。問如何是清淨法身。師曰。無[黑*古]污。問轉不得時如何。師曰。功不到。問如何是大富貴底人。師曰。如輪王寶藏。曰如何是赤窮底人。師曰。如酒店腰帶。問水灑不著時如何。師曰。乾剝剝地。問一槌便成時如何。師曰。不是偶然。示滅後勅諡證真大師。

Chan Master Tong of the Northern Courtyard in Yizhou was at Jiashan's place. One day Jiashan entered the hall and said: 'Sitting through the host, one does not fall into a secondary view.' The master came forward and said: 'One must know that there is one person who does not join company.' Jiashan said: 'That is still a secondary view.' The master then overturned the meditation platform. Jiashan said: 'Old brother, what are you doing?' The master said: 'Wait until my tongue rots away, then I will tell the upādhyāya.' Another day, the master again asked Jiashan: '"There are no phenomena before the eyes; the intent is before the eyes. It is not a phenomenon before the eyes; it is not reached by ears or eyes." Are these not the upādhyāya's words?' Jiashan said: 'They are.' The master then overturned the meditation platform and stood with crossed hands. Jiashan got up and struck him once with his staff. The master then left. (Fayan said: 'Since he overturned the meditation platform, why did he not leave immediately? Why must he wait for Jiashan to strike him once before leaving? What was his intention?') When the master was at Dongshan's place, he attended the inquiries with the assembly but had not tallied with the essential tenet. He then took leave of Dongshan, intending to enter the mountain ridges. Dongshan said: 'Take care! The Feiyuan Ridge is steep; look at it well.' The master pondered for a good while. Dongshan said: 'Tong Ācārya!' The master answered: 'Yes?' Dongshan said: 'Why not enter the mountain ridges?' Through this the master was awakened, and he did not enter the mountain ridges after all. He served Dongshan (at that time he was called "Mattock Tong"). After residing [as abbot], he entered the hall and instructed the assembly: 'Sthaviras, if you have any business, come forward and deliberate it. If one is of the highest capacity, it is not like this. If one is of the middling or lower sort, one must trim the doorpost tightly and not let it enter the mud and water. The first, swiftest, and most trouble-free way is that one must be without mind. If not without mind, citing a thousand or ten thousand things merely turns into intellectual understanding. What connection does that have to the gate of this patch-robed monk?' A monk asked: 'What is "without mind"?' The master said: 'Not bound.' A monk asked: 'When two dragons contend for a pearl, who obtains it?' The master said: 'To obtain it is to lose it.' The monk said: 'What about when it is not lost?' The master said: 'Give me back the pearl!' A monk asked: 'What is the pure Dharma body?' The master said: 'Without filth or stain.' A monk asked: 'What about when it cannot turn?' The master said: 'Effort has not reached it.' A monk asked: 'What is a person of great wealth and nobility?' The master said: 'Like the jewel treasury of a wheel-turning king.' The monk said: 'What is a person of utter poverty?' The master said: 'Like the waistband of a wine shop.' A monk asked: 'What about when water cannot splash on it?' The master said: 'Bone-dry.' A monk asked: 'What about when it is completed with a single hammer blow?' The master said: 'It is not accidental.' After his decease, he was imperially posthumously titled Grand Master Zhengzhen.