景德傳燈錄 18.10

18.10

師在西院問詵上座曰。遮裏有象骨山汝曾到麼。曰不曾到。師曰。為什不到。曰自有本分事。師曰。作麼生是上座本分事。詵乃提起衲衣角。師曰。為當只遮箇別更有。曰上座見什麼。師曰。何得龍頭蛇尾。師在宣州保福。後辭歸雪峯。保福問師曰。山頭和尚或問上座信作麼生秖對。師曰。不避腥羶亦有少許。曰信道什麼。師曰。教我分付阿誰。曰從展雖有此語。未必有恁麼事。師曰。若然者前程全自闍梨。師與保福遊山。保福問。古人道妙峯山頂。莫即遮箇便是也無。師曰。是即是可惜許（僧問鼓山。只如稜和尚恁麼道。意作麼生。鼓山云。孫公若無此語。可謂髑髏遍野。白骨連山）師來往雪峯二十九載。至天祐三年受泉州刺史王延彬請。住招慶初開堂。日公朝服趨隅曰。請師說法。師曰。還聞麼。公設拜。師曰。雖然如此慮恐有人不肯。於是敷揚祖意隨機與奪。故毳容憧憧日資道化。後閩帥請去長樂府之西院。奏額曰長慶。號超覺大師。上堂良久謂眾曰。還有人相悉麼。若不相悉欺謾兄弟去。只今有什麼事。莫有窒塞也無。復是誰家屋裏事。不肯當荷更待何時。若是利根參學不到遮裏來。還會麼。如今有一般行脚人。耳裏總滿也。假饒收拾得底。還當諸人行脚事麼。時有僧問。行脚事如何學。師曰。但知就人索取。又問。如何是獨脫一路。師曰。何煩更問。又問。名言妙義教有所詮。不涉三科請師直道。師曰。珍重。師乃謂眾曰。明明歌詠汝尚不會。忽被暗來底事汝作麼生。又僧問。如何是暗來底事。師曰。喫茶去。中塔云。便請和尚相伴。問如何是不隔毫端底事。師曰。當不當。問如何得不疑不惑去。師乃展兩手。僧不進語。師曰。汝更問我與汝道。僧再問之師露膊而坐。僧禮拜。師曰。汝作麼生會。僧曰。今日風起。師曰。恁麼道未定人見解。汝於古今中有什麼節要齊得長慶。若舉得許汝作話主。其僧但立而已。師却問。汝是什麼處人。曰向北人。師曰。南北三千里外學妄語作麼。僧無對。師上堂良久曰。莫道今夜較些子。便下坐。問如何是合聖之言。師曰大小長慶被汝一問口似匾擔。僧曰。何故如此。師曰。適來問什麼。師謂眾曰。我若純舉唱宗乘。須閉却法堂門。所以盡法無民。時有僧曰。不怕無民請師盡法。師曰。還委落處麼。問如何是西來意。師曰。香嚴道底一時坐却。師有時示眾曰。總似今夜老胡有望。保福聞之乃曰。總似今夜老胡絕望（玄覺云。恁麼道。是相見語不是相見語。東禪齊云。此二尊宿語一般各有道理。眾中道總似如此嫌什麼。又道總似今夜堪作什麼。若如此會欠悟在）安國瑫和尚新得師號。師去賀。瑫出接。師問曰。師號來耶。曰來也。師曰。是什麼號。曰明真。師乃展手。瑫曰。什麼處去來。師曰。幾不問過。師問僧。什麼處來。曰鼓山來。師曰。鼓山有不跨石門底句。有人借問汝作麼生道。曰昨夜報慈宿。師曰。拍脊棒汝又作麼生。曰和尚若行此棒不虛受人天供養。師曰。幾放過。問古人有言。相逢不擎出舉意便知有時如何。師曰。知有也未（僧將前語問保福。福云。此是誰語。僧云丹霞語。福云。去莫妨我打睡）師入僧堂舉起疏頭曰。見即不見還見麼。眾無對（法眼代云。縱受得到別處亦不敢呈人）師到羅山見新製龕子。師以杖敲之。曰。大殺豫備。羅山曰。拙布置。師曰。還肯入也無。羅山曰吽。師上堂大眾集定。師乃拽出一僧曰。大眾禮拜此僧。又曰。此僧有什麼長處。便教大眾禮拜。眾無對。問如何是文彩未生時事。師曰。汝先舉我後舉。其僧但立而已（法眼別云。請和尚舉）師曰。汝作麼生舉。僧曰。某甲截舌有分。保福遷化。人問師。保福拋却殼漏子向什麼處去也。師曰。且道保福在那箇殼漏子裏（法眼別云。那箇是保福殼漏子）閩帥夫人崔氏（奉道自稱練師）遣使送衣物至。云練師令就大師請取迴信。師曰。傳語練師領取迴信。須臾使却來師前唱喏便迴。師明日入府。練師曰。昨日謝大師迴信。師曰。却請昨日迴信看。練師展兩手。閩帥問師曰。練師適來呈信還愜大師意否。師曰。猶較些子（法眼別云。遮一轉語大王自道取）曰未審大師意旨如何師良久。帥曰。不可思議大師佛法深遠。僧舉。高麗有僧造一觀音像。於明州上船眾力舁不起。因請入開元寺供養。問師。無剎不現身為什麼不肯去高麗。師曰。現身雖普覩相生偏（法眼別云。汝識得觀音未）有人問僧。點什麼燈。曰長明燈。曰什麼時點曰去年點。曰長明何在。僧無語。師代曰。若不如此爭知公不受人謾（法眼別云利動君子）師兩處開法。徒眾一千五百。化行閩越二十七載。後唐長興三年壬辰五月十七日歸寂。壽七十有九。臘六十。王氏建塔。

While at Xiyuan, the Master asked Sthavira Shen, 'There is Elephant Bone Mountain here; have you ever been there?' Shen said, 'I have not been there.' The Master said, 'Why have you not been there?' Shen said, 'I naturally have my own fundamental matter.' The Master said, 'What is the sthavira's fundamental matter?' Shen then lifted up the corner of his patched robe. The Master said, 'Is it just this, or is there something else?' Shen said, 'What does the sthavira see?' The Master said, 'Why have a dragon's head and a snake's tail?'
While the Master was at Baofu in Xuanzhou, he later took his leave to return to Xuefeng. Baofu asked the Master, 'If the upādhyāya at the mountain top asks, how will the sthavira reply with news?' The Master said, 'Without avoiding the taint of meat and fish, there is also a little.' Baofu said, 'What does the news say?' The Master said, 'Whom do you tell me to entrust it to?' Baofu said, 'Although Congzhan has spoken these words, there may not necessarily be such a matter.' The Master said, 'If so, what lies ahead is entirely up to the ācārya.'
The Master went rambling on the mountain with Baofu. Baofu asked, 'The ancients said "the summit of Mount Wonderful Peak"—could it be just this one?' The Master said, 'It is indeed, but what a pity!' (A monk asked Gushan, 'What did Master Leng mean by speaking like that?' Gushan said, 'If Master Sun had not spoken these words, one could say skulls would cover the wilderness and white bones would stretch across the mountains.')
The Master traveled back and forth to Xuefeng for twenty-nine years. In the third year of Tianyou, he accepted the invitation of Wang Yanbin, Prefect of Quanzhou, to reside at Zhaoqing, opening the hall for the first time. On that day, Lord Wang, in his court robes, approached the corner and said, 'Please, Master, preach the Dharma.' The Master said, 'Do you still hear it?' The lord bowed. The Master said, 'Although it is like this, I fear someone will not approve.' Thereupon he expounded the ancestral meaning, taking and giving according to the capacity [of the listener]. Thus those in patched robes bustled to and fro, daily supported by his conversion through the Way.
Later, the Military Commissioner of Min invited him to go to Xiyuan in Changle Prefecture, memorializing the throne for the temple plaque named 'Changqing', and he was granted the title of Great Master Chaojue.
Taking the high seat, after a long silence he said to the assembly, 'Is there still anyone who understands? If you do not understand, you are deceiving your brothers. Right now, what is the matter? Is there any obstruction? Whose household matter is it again? If you do not accept and bear it, what time are you waiting for? If one has sharp faculties, in studying and practicing one does not come here. Do you understand yet? Nowadays there is a sort of wandering traveler whose ears are entirely stuffed full. Even if they could gather it all up, would that serve the matter of everyone's wandering travels?'
Then a monk asked, 'How should one study the matter of wandering travels?' The Master said, 'Only knowing to go to others and make demands.'
He also asked, 'What is the single road of solitary emancipation?' The Master said, 'Why bother to ask again?'
He also asked, 'Nominal words and wondrous meanings are what the teachings explain; without involving the three categories, please speak directly, Master.' The Master said, 'Take care.'
The Master then said to the assembly, 'Though clearly sung and chanted, you still do not understand; if suddenly an obscure matter arrives, what will you do?'
Another monk asked, 'What is an obscure matter?' The Master said, 'Go have some tea.' (Zhongta said, 'Then please accompany me, upādhyāya.')
A monk asked, 'What is the matter that is not separated by the tip of a hair?' The Master said, 'Is it fitting or not?'
He asked, 'How can one become free of doubt and delusion?' The Master then stretched out both hands. The monk made no further remark. The Master said, 'Ask again and I will tell you.' When the monk asked a second time, the Master sat with his shoulder bared. The monk bowed. The Master said, 'How do you understand?' The monk said, 'Today the wind is rising.' The Master said, 'Speaking like that does not determine a person's view. What crucial point do you have from antiquity to the present to match Changqing? If you can bring one up, I will allow you to be the host of the talk.' The monk just stood there. The Master then asked, 'Where are you from?' He said, 'A man from the north.' The Master said, 'Three thousand li from north to south—why study telling lies?' The monk had no reply.
The Master took the high seat, and after a long silence said, 'Do not say that tonight is a little better,' and then descended from the seat.
A monk asked, 'What is a word that accords with the sage?' The Master said, 'Great and small Changqing, questioned by you once, has a mouth like a carrying pole.' The monk said, 'Why is it like this?' The Master said, 'What did you ask just now?'
The Master said to the assembly, 'If I were purely to raise and proclaim the tradition of the school, I would have to close the Dharma hall doors. Therefore, if the law is exhausted, there are no people.' At that time a monk said, 'Not fearing that there are no people, please exhaust the law, Master.' The Master said, 'Do you understand where it falls?'
A monk asked, 'What is the meaning of the Western Come?' The Master said, 'What Xiangyan said is all sat upon at once.'
The Master sometimes instructed the assembly, saying, 'If all were like tonight, the Old Barbarian would have hope.' Baofu heard this and said, 'If all were like tonight, the Old Barbarian would despair.' (Xuanjue said, 'Speaking like this—are these words of meeting or not words of meeting?' Dongshan Qi said, 'The words of these two venerable elders are uniform, yet each has its reason. In the assembly it is said: If all were like this, what is to be disliked? It is also said: If all were like tonight, what could it be used for? If understood like this, awakening is still lacking.')
Upādhyāya Tao of Anguo had newly received a master title. The Master went to congratulate him. Tao came out to receive him. The Master asked, 'Has the master title arrived?' Tao said, 'It has arrived.' The Master said, 'What is the title?' Tao said, 'Mingzhen.' The Master then stretched out his hand. Tao said, 'Where have you been?' The Master said, 'I almost did not question you thoroughly.'
The Master asked a monk, 'Where have you come from?' He said, 'From Gushan.' The Master said, 'Gushan has a phrase about not striding over the stone gate. If someone were to ask you, what would you say?' He said, 'Last night I lodged at Baoci.' The Master said, 'How about a blow of the stick on your back?' He said, 'If the upādhyāya applies this stick, he does not accept the offerings of humans and devas in vain.' The Master said, 'I almost let you off.'
A monk asked, 'The ancients had a saying: "Meeting without revealing, as soon as an intention is raised one knows it is there." How is it at such a time?' The Master said, 'Do you know it is there or not?' (A monk took this remark and asked Baofu. Baofu said, 'Whose words are these?' The monk said, 'The words of Danxia.' Baofu said, 'Go, do not prevent me from sleeping!')
The Master entered the monks' hall, held up the heading of a donation register, and said, 'Seeing is not seeing; do you still see?' The assembly had no reply. (Fayan said in their place, 'Even if I received it and reached another place, I would not dare present it to anyone.')
The Master arrived at Luoshan and saw a newly made niche. The Master tapped it with his staff and said, 'Quite a lot of preparation!' Luoshan said, 'Clumsy arrangement.' The Master said, 'Are you willing to enter or not?' Luoshan said, 'Hūṃ!'
The Master took the high seat, and once the great assembly had gathered, he pulled out a monk and said, 'Assembly, bow to this monk!' He also said, 'What strong point does this monk have that I should make the assembly bow?' The assembly had no reply.
A monk asked, 'How was the matter before literary pattern arose?' The Master said, 'You bring it up first, and I will bring it up later.' The monk just stood there. (Fayan gave an alternative: 'Please bring it up, upādhyāya.') The Master said, 'How do you bring it up?' The monk said, 'I deserve to have my tongue cut out.'
Baofu passed away. Someone asked the Master, 'Baofu has cast off his skin-bag; where has he gone?' The Master said, 'Tell me, in which skin-bag is Baofu?' (Fayan gave an alternative: 'Which one is Baofu's skin-bag?')
Lady Cui, the wife of the Military Commissioner of Min (who practiced Daoism and styled herself 'Refined Master'), sent an envoy delivering clothing and items, saying, 'The Refined Master requests that I ask the Great Master for a reply.' The Master said, 'Pass word to the Refined Master to receive the reply.' Soon the envoy came before the Master, cried 'yes', and returned. The next day, the Master entered the prefectural office. The Refined Master said, 'Yesterday I thanked you, Great Master, for the reply.' The Master said, 'Please show me yesterday's reply.' The Refined Master stretched out both hands. The Military Commissioner of Min asked the Master, 'Did the Refined Master's presentation of the letter just now satisfy the Great Master's mind?' The Master said, 'It is still a little better.' (Fayan gave an alternative: 'This single turning word—let the Great King speak it himself.') The commissioner said, 'I do not know what the Great Master's intention is.' The Master remained silent for a long time. The commissioner said, 'Inconceivable! The Great Master's Buddha-Dharma is profound and far-reaching.'
A monk related: In Goryeo a monk made an Avalokiteśvara statue. When loading it onto a boat in Mingzhou, the strength of the crowd could not lift it. Consequently they invited it to be placed in Kaiyuan Monastery for offerings. He asked the Master, 'Not a land where the body is not manifested—why was it unwilling to go to Goryeo?' The Master said, 'Although the manifestation of the body is universal, looking at the marks produces bias.' (Fayan gave an alternative: 'Do you recognise Avalokiteśvara yet?')
Someone asked a monk, 'What lamp are you lighting?' He said, 'The everlasting lamp.' He asked, 'When was it lit?' He said, 'It was lit last year.' He asked, 'Where is the everlasting?' The monk was speechless. The Master said in his place, 'Were it not so, how would one know you are not deceived by others?' (Fayan gave an alternative: 'Profit moves the gentleman.')
The Master opened the Dharma at two places, his disciples numbering one thousand five hundred. His teaching was practiced throughout Minyue for twenty-seven years. On the seventeenth day of the fifth month in the renchen year, the third year of Changxing of the Later Tang, he returned to stillness at the age of seventy-nine, with sixty years as a monk. The Wang clan erected a stūpa for him.