景德傳燈錄 19.11

19.11

漳州保福院從展禪師福州人也。姓陳氏。年十五禮雪峯為受業師。十八本州大中寺具戒。遊吳楚間。後歸執侍雪峯。一日忽召曰。還會麼。師欲近前。雪峯以杖拄之。師當下知歸。作禮而退。又常以古今方便詢于長慶稜和尚。稜深許之。長慶稜和尚有時云。寧說阿羅漢有三毒。不說如來有二種語。不道如來無語。只是無二種語。師曰。作麼生是如來語。曰聾人爭得聞。師曰。情知和尚向第二頭道。長慶却問。作麼生是如來語。師曰。喫茶去（雲居錫云。什麼處是長慶向第二頭道處）因舉。盤山云。光境俱亡復是何物。洞山云。光境未亡復是何物。師曰。據此二尊者商量猶未得勦絕。乃問長慶。如今作麼生道得勦絕。長慶良久。師曰。情知和尚向山鬼窟裏作活計。長慶却問。作麼生。師曰。兩手扶犁水過膝。一日長慶問。見色便見心。還見船子麼。師曰見。曰船子且置。作麼生是心。師却指船子（歸宗柔別云。和尚只解問人）雪峯謂眾曰。諸上座。到望州亭與上座相見了。到烏石嶺與上座相見了。到僧堂前與上座相見了。師舉問鵝湖曰。僧堂前相見即且置只如望州亭烏石嶺什麼處是相見。鵝湖驟步入方丈。師歸僧堂（東禪齊云。此二尊宿會處是相見不相見。試斷看）梁貞明四年丁丑歲漳州刺史王公欽承道譽創保福禪苑迎請居之。開堂日王公禮跪三請。躬自扶掖升堂。師曰。須起箇笑端作麼。然雖如此再三不容推免。諸仁者。還識麼。若識得便與古佛齊肩。時有僧出方禮拜。師曰。晴乾不肯去要待雨淋頭。僧乃申問曰。郡守崇建精舍大闡真風。便請和尚舉揚宗教。師曰。還會麼。曰恁麼即群生有賴也。師曰。莫把那不淨塗污人好。僧出禮拜。師曰。大德好與麼莫覆却船子。問泯默將何為則。師曰。落在什麼處。曰不會。師曰。𥋙（五合切）睡漢出去。師見一僧乃以杖子打露拄。又打其僧頭。僧作痛聲。師曰。那箇為什麼不痛。僧無對（玄覺代云。貪行拄杖）問摩騰入漢一藏分明。達磨西來將何指示。師曰。上座行脚事作麼生。曰不會。師曰。不會會取好。莫傍家取人處分。若是久在叢林。麁委些子遠近。可以隨處任真。其有初心後學未知次序。山僧所以不惜口業。向汝道塵劫來事。只在如今還會麼。然佛法付囑國王大臣郡守。昔同佛會今方如是。若是福祿榮貴則且不論。只如當時受佛付囑底事。還記得麼。若識得便與千聖齊肩。儻未識得直須諦信。此事不從人得。自己亦非言多。去道轉遠。直道言語道斷心行處滅。猶未是在。久立珍重。異日上堂大眾雲集。師曰。有人從佛殿後過見是張三李四。從佛殿前過為什麼不見。且道佛法利害在什麼處。僧曰。為有一分麁境所以不見。師乃叱之。自代曰。若是佛殿即不見。僧曰。不是佛殿還可見否。師曰。不是佛殿見什麼。問十二時中如何據驗。師曰。恰好據驗。曰學人為什麼不見。師曰。不可更揑目去也。問主伴重重極十方而齊唱。如何是極十方而齊唱。師曰。汝何不教別人問。問因言辯意時如何。師曰。因什麼言。僧低頭良久。師曰。擊電之機徒勞佇思。問欲入無為海須乘般若船。如何是般若船。師曰。便請。曰便恁麼進去時如何。師曰。也是涅槃堂裏漢。師見僧喫飯乃托鉢曰。家常。僧曰。和尚是什麼心行。有尼到參。師曰。阿誰。侍者報曰。覺師姑。師曰。既是覺師姑用來作麼。尼曰。仁義道中即不無。師自別云。和尚是什麼心行（玄覺因舉。法眼見僧擔土。乃以一塊土放擔上云。吾助汝。僧云。謝和尚慈悲。法眼不肯。有一僧別云。和尚是什麼心行。法眼便休。玄覺徵云。此三則語一般別有道理。什麼處是心行處）閩帥遣使送朱記到。師上堂曰。去即印住住即印破。僧曰。不去不住用印奚為。師乃打之。僧曰。恁麼即山鬼窟裏全因今日也。師默而已（玄覺云。什麼處是山鬼窟。叢林中道住在不去不住處。便是山鬼窟。所以打破。如此商量正是鬼窟。且道。保福打伊意作麼生）師問僧。什麼處來。曰江西。師曰。學得底那。曰拈不出。師曰。作麼生（法眼別云。謾語）僧無對。師舉洞山真讚云。徒觀紙與墨不是山中人。僧問。如何是山中人。師曰。汝試貌掠看。曰若不黠兒幾成貌掠。師曰。汝是黠兒。曰和尚是什麼心行。師曰。來言不豐。師見僧數錢乃展手曰。乞我一錢。曰和尚因何到恁麼地。師曰。我到恁麼地。曰若到恁麼地將取一文去。師曰。汝為何到恁麼地。師問僧什麼處來。曰江西觀音。師曰。還見觀音麼。曰見。師曰。左邊見右邊見。曰見時不歷左右（法眼別云如和尚見）問如何是入火不燒入水不溺。師曰。若是水火即被燒溺。師問飯頭。鑊闊多少。曰和尚試量看。師以手作量勢。曰。和尚莫謾某甲。師曰。却是汝謾我。問欲達無生路應須識本源。如何是本源。師良久却問侍者。適來僧問什麼。其僧再舉。師乃喝出。曰我不患聾。問學人近入叢林乞師全示入路。師曰。若教全示我却禮拜汝。師見一僧乃曰。汝作什麼業來得恁麼長大。曰和尚短多少。師蹲身作短勢。僧曰。和尚莫謾人好。師曰。却是汝謾我。師令侍者屈隆壽長老云。但獨自來莫將侍者來。壽曰。不許將來爭解離得。師曰。大殺恩愛。壽無對。師自代曰。更謝和尚上足傳示。師住保福僅一紀。學眾常不下七百。其接機利物不可備錄。閩帥禮重為奏命服。唐天成三年戊子示有微疾。僧入丈室問訊。師謂之曰。吾與汝相識年深。有何方術相救。僧曰。方術甚有。聞說和尚不解忌口（法燈別云。和尚解忌口麼）又謂眾曰。吾旬日來氣力困劣別無他。只是時至。僧問。時既至矣。師去即是住即是。師曰道。曰恁麼即某甲不敢造次。師曰。失錢遭罪。言訖跏趺告寂。即三月二十一日也。

Chan Master Congzhan of Baofu Monastery in Zhangzhou was a native of Fuzhou surnamed Chen. At age fifteen, he bowed to Xuefeng as his tonsure master. At eighteen, he received the full precepts at Dazhong Monastery in his home prefecture, and traveled through Wu and Chu. Later he returned to serve Xuefeng as his attendant. One day Xuefeng suddenly called out, saying, “Do you understand yet?” The Master started to step forward; Xuefeng held him back with his staff. The Master immediately knew where to return, made prostrations, and withdrew. He also frequently questioned Elder Changqing Leng on ancient and modern skillful means, and Leng deeply approved of him.

Once Elder Changqing Leng said, “Rather say an arhat has the three poisons than say the Tathāgata has two kinds of words. I do not say the Tathāgata has no words, only that he has no two kinds of words.”
The Master asked, “What are the Tathāgata's words?”
Leng replied, “How can a deaf person hear them?”
The Master said, “I knew full well you were speaking toward the secondary level, Venerable.”
Changqing then asked, “What are the Tathāgata's words?”
The Master said, “Go drink tea.” (Yunju Xi said, “Where was it that Changqing spoke toward the secondary level?”)

Because Panshan had said, “When light and realm both vanish, what is it again?” and Dongshan had said, “When light and realm have not yet vanished, what is it again?”, the Master said, “Based on these two venerables’ deliberations, it was not yet cut off cleanly.” He then asked Changqing, “Nowadays, how could it be said so as to cut it off cleanly?”
Changqing remained silent for a good while.
The Master said, “I knew full well that you, Venerable, make your living inside a mountain ghost’s cave.”
Changqing then asked, “How [would you say it]?”
The Master said, “Both hands holding the plow, the water over the knees.”

One day Changqing asked, “Seeing form, one immediately sees mind. Do you still see the boat?”
The Master said, “I see it.”
Leng said, “Setting the boat aside for now, what is the mind?”
The Master instead pointed to the boat. (Guizong Rou offered an alternative: “The Venerable only knows how to question others.”)

Xuefeng said to the assembly, “Sthaviras, when reaching Wangzhou Pavilion, I met with you sthaviras. When reaching Wushi Ridge, I met with you sthaviras. When reaching the front of the Sangha hall, I met with you sthaviras.”
The Master cited this and asked Ehu, “Meeting before the Sangha hall is set aside for now; as for Wangzhou Pavilion and Wushi Ridge, where was the meeting?”
Ehu strode quickly into the abbot's quarters. The Master returned to the Sangha hall. (Dongshan Qi said, “Did these two venerable elders meet at their point of understanding or not? Try to judge it.”)

In the fourth year of Zhenming of the Liang dynasty (a Dingchou year), the prefect of Zhangzhou, Lord Wang, revering his reputation in the Way, founded the Baofu Chan Cloister and invited him to dwell there. On the day of opening the hall, Lord Wang knelt and requested three times, personally supporting him as he ascended the hall.
The Master said, “Why must you make such a laughing matter? Yet even so, having been urged again and again, there is no way to decline. Worthy people, do you recognise it? If you recognise it, you will stand shoulder to shoulder with the ancient Buddhas.”
At that time a monk came forward and was just bowing. The Master said, “Refusing to go when the sky is clear and dry, you have to wait until rain pours over your head!”
The monk then stepped forward with a question, saying, “The governor has erected a monastery and broadly proclaimed the true tradition; we invite the upādhyāya to raise and propagate the宗 religion.”
The Master said, “Do you understand?”
The monk said, “If so, then all sentient beings may rely upon it.”
The Master said, “Better not smear others with such filth.”

Another monk came out and bowed. The Master said, “It was good for you to be thus, Great Virtuous; do not capsize the boat.”

[A monk] asked, “When taking silence and stillness, what is taken as the rule?”
The Master said, “Where does it fall?”
The monk said, “I do not understand.”
The Master said, “Get out, you sleepy fellow!”

Seeing a monk, the Master struck the open pillar with his staff, and then struck the monk's head. The monk cried out in pain. The Master said, “Why does that one not feel pain?” The monk had no reply. (Xuanjue offered an alternative: “Coveting the stroke of the staff.”)

[A monk] asked, “When Moteng entered the Han dynasty, the whole canon became distinct and clear. What did Bodhidharma point to when he came from the West?”
The Master said, “What about your wandering practice, sthavira?”
The monk said, “I do not understand.”
The Master said, “If you do not understand, you had better understand it! Do not go around accepting instructions from others. If you have been in the monasteries long enough to vaguely understand near and far, you can follow your true nature anywhere. But if beginners and later students do not yet know the order of things, this mountain monk does not spare his mouth’s karma: I tell you that matters of dust-eons are right here now. Do you understand? Moreover, the Buddha-dharma was entrusted to kings, great ministers, and prefects; having shared the Buddha's assembly in the past, they are like this today. Setting aside good fortune and honors, as for the matter entrusted by the Buddha at that time, do you still remember it? If you recognise it, you stand shoulder to shoulder with the thousand sages. If not yet recognised, you must genuinely and firmly believe. This matter is not obtained from others, nor is it oneself having many words. The more words, the further from the Way. Even if you say ‘the path of words is cut off, the place of mental activity extinguished,’ that is still not it. You have been standing long. Take care.”

Another day, when he ascended the hall and the great assembly gathered like clouds, the Master said, “When someone walks past the back of the Buddha hall, he sees Zhang the Third and Li the Fourth. When he walks past the front of the Buddha hall, why does he not see them? Tell me, where does the crucial point of the Buddha-dharma lie?”
A monk said, “Because there is a portion of coarse objects, he does not see.”
The Master scolded him, and spoke in his place: “If it is the Buddha hall, then it is not seen.”
The monk said, “If it is not the Buddha hall, can it still be seen?”
The Master said, “If it is not the Buddha hall, what is seen?”

[A monk] asked, “Throughout the twelve divisions of the day, how does one find verification?”
The Master said, “Right then is just the verification.”
The monk asked, “Why does the student not see it?”
The Master said, “One cannot knead one’s eyes even further.”

[A monk] asked, “Host and guest are layer upon layer, singing together throughout the ten directions. What is singing together throughout the ten directions?”
The Master said, “Why don't you have someone else ask?”

[A monk] asked, “When meaning is discerned through words, how is it?”
The Master said, “Through what words?”
The monk lowered his head for a good while.
The Master said, “At the lightning-flash juncture, waiting and thinking in vain.”

[A monk] asked, “Wishing to enter the sea of the unconditioned, one must board the boat of prajñā. What is the boat of prajñā?”
The Master said, “Please proceed.”
The monk said, “When one enters directly like this, how is it?”
The Master said, “Just another fellow in the Nirvāṇa Hall.”

Seeing a monk eating, the Master held up his bowl and said, “Everyday fare.”
The monk said, “What kind of intention does the upādhyāya have?”

A nun came to visit. The Master asked, “Who is it?”
The attendant reported, “Nun Jue.”
The Master said, “Since you are Nun Jue (‘Awakening’), what is the use of coming?”
The nun said, “Within the Way of benevolence and righteousness, it is certainly not lacking.”
The Master gave an alternative for her: “What kind of intention does the upādhyāya have?” (Xuanjue cited: “When Fayan saw a monk carrying earth, he placed a clod of earth on the carrying pole and said, ‘I am helping you.’ The monk said, ‘Thank you for your compassion, Upādhyāya.’ Fayan did not accept it. Another monk gave an alternative: ‘What kind of intention does the upādhyāya have?’ Fayan then dropped it. Xuanjue asked, ‘These three sayings are of one kind, or is there another principle? Where is the locus of intention?’ ”)

The commander of Min sent an envoy to deliver an official cinnabar seal. The Master ascended the hall and said, “If you leave, it seals you in; if you stay, it shatters the seal.”
A monk said, “Neither leaving nor staying, what is the use of using the seal?”
The Master struck him.
The monk said, “If so, then the mountain ghost’s cave is entirely due to today.”
The Master remained silent. (Xuanjue said, “Where is the mountain ghost’s cave? The monasteries say that dwelling in the place of neither leaving nor staying is the mountain ghost’s cave, which is why it is shattered. Deliberating like this is truly the ghost’s cave. Now tell me: what was Baofu’s intention in striking him?”)

The Master asked a monk, “Where do you come from?”
The monk said, “Jiangxi.”
The Master said, “What about what you have learned?”
The monk said, “I cannot bring it out.”
The Master said, “How is it?” (Fayan gave an alternative: “Deceitful words.”)
The monk had no reply.

The Master cited Dongshan's portrait eulogy: “Vainly gazing at paper and ink, this is not the person in the mountains.”
A monk asked, “Who is the person in the mountains?”
The Master said, “Try to sketch him.”
The monk said, “If not a clever fellow, one could hardly sketch him.”
The Master said, “You are a clever fellow.”
The monk said, “What kind of intention does the upādhyāya have?”
The Master said, “The words that came were not abundant.”

Seeing a monk counting coins, the Master held out his hand and said, “Beg me a coin.”
The monk said, “Why has the upādhyāya arrived at such a stage?”
The Master said, “I have arrived at such a stage.”
The monk said, “If you have arrived at such a stage, take one coin and go.”
The Master said, “Why have you arrived at such a stage?”

The Master asked a monk, “Where do you come from?”
The monk said, “Guanyin [Monastery] in Jiangxi.”
The Master said, “Do you still see Guanyin?”
The monk said, “I see him.”
The Master said, “Do you see him on the left or on the right?”
The monk said, “When seeing, it does not involve left or right.” (Fayan gave an alternative: “As the upādhyāya sees.”)

[A monk] asked, “What is entering fire without being burned and entering water without being drowned?”
The Master said, “If it is water and fire, one is burned and drowned.”

The Master asked the cook, “How wide is the cauldron?”
The cook said, “Let the upādhyāya try to measure it.”
The Master gestured with his hands as if measuring.
The cook said, “Do not deceive me, Upādhyāya.”
The Master said, “Rather, it is you who deceive me.”

[A monk] asked, “Wishing to reach the path of the unborn, one should recognise the original source. What is the original source?”
The Master remained silent for a good while, then asked the attendant, “What did the monk ask just now?”
The monk repeated his question. The Master then shouted him out, saying, “I do not suffer from deafness.”

[A monk] asked, “The student has newly entered the monastery; I beg the master to completely show the entrance path.”
The Master said, “If I were to completely show it, I would have to bow to you instead.”

The Master saw a monk and said, “What karma did you create to become so tall and big?”
The monk said, “How much shorter are you, Upādhyāya?”
The Master squatted down to make himself short.
The monk said, “Better not deceive people, Upādhyāya.”
The Master said, “Rather, it is you who deceive me.”

The Master ordered his attendant to invite Elder Longshou, saying, “Just come alone; do not bring your attendant.”
Shou said, “If not permitted to bring him, how could I part from him?”
The Master said, “An excess of affection.”
Shou had no reply. The Master gave an alternative for him: “Further thanks to the upādhyāya’s senior disciple for delivering the message.”

The Master resided at Baofu for barely twelve years, and his students never numbered fewer than seven hundred. His interactions with faculties and aiding of beings cannot be fully recorded. The military governor of Min deeply respected him and petitioned to grant him an official robe. In the third year of Tiancheng of the Tang dynasty (a Wuzi year), he manifested a slight illness. A monk entered the abbot's quarters to inquire after his health. The Master said to him, “You and I have known each other for many years; what art or remedy do you have to save me?”
The monk said, “I have plenty of remedies, but I hear that the upādhyāya does not know how to abstain from harmful foods.” (Fadeng gave an alternative: “Does the upādhyāya know how to abstain from harmful foods?”)

He also said to the assembly, “Over the past ten days, my strength has been weary and weak; there is nothing else, only that the time has come.”
A monk asked, “Since the time has come, is the master's going right, or is his staying right?”
The Master said, “Speak!”
The monk said, “If so, then I dare not act rashly.”
The Master said, “Losing money and incurring blame.”
Having spoken, he crossed his legs and announced his passing; it was the twenty-first day of the third month.