景德傳燈錄 21.4

21.4

漳州羅漢院桂琛禪師常山人也。姓李氏。為童兒時日一素食。出言有異。既冠辭親事本府萬歲寺無相大師。披削登戒學毘尼。一日為眾升臺宣戒本布薩已。乃曰。持犯但律身而已。非真解脫也。依文作解豈發聖乎。於是訪南宗。初謁雲居雪峯參訊勤恪。然猶未有所見。後造玄沙宗一大師。一言啟發廓爾無惑。玄沙嘗問曰。三界唯心汝作麼生會。師指倚子曰。和尚喚遮箇作什麼。玄沙曰。倚子。曰和尚不會三界唯心。玄沙曰。我喚遮箇作竹木。汝喚作什麼。曰桂琛亦喚作竹木。玄沙曰。盡大地覓一箇會佛法底人不可得。師自爾愈加激勵。玄沙每因誘迪學者流。出諸三昧。皆命師為助發。師雖處眾韜晦。然聲譽甚遠。時漳牧王公請於閩城西之石山建精舍曰地藏。請師駐錫焉。僅逾一紀後遷止漳州羅漢院。大闡玄要學徒臻湊。師上堂曰。宗門玄妙為當只恁麼也。更別有奇特。若別有奇特。汝且舉箇什麼。若無去。不可將三箇字便當却宗乘也。何者三箇字。謂宗教乘也。汝才道著宗乘便是宗乘。道著教乘便是教乘。禪德佛法宗乘元來由汝口裏安立名字。作取說取便是也。斯須向遮裏說平說實說圓說常。禪德。汝喚什麼作平實。把什麼作圓常。傍家行脚理須甄別。莫相埋沒。得些聲色名字貯在心頭。道我會解善能揀辨。汝且會箇什麼。揀箇什麼。記持得底是名字。揀辨得底是聲色。若不是聲色名字。汝又作麼生記持揀辨。風吹松樹也是聲。蝦蟇老鴉也是聲。何不那裏聽取揀擇去。若那裏有箇意度模樣。只如老師口裏。又有多少意度與上坐。莫錯。即今聲色摐摐地。為當相及不相及。若相及即汝靈性金剛祕密。應有壞滅去也。何以如此。為聲貫破汝耳。色穿破汝眼。緣即塞却汝幻妄。走殺汝聲色體爾不容也。若不相及。又什麼處得聲色來。會麼。相及不相及試裁辨看。少間又道。是圓常平實什麼人恁道。未是黃夷村裏漢解恁麼說。是他古聖垂些子相助顯發。今時不識好惡。便安圓實。道我別有宗風玄妙。釋迦佛無舌頭。不如汝些子便恁麼點胸。若論殺盜婬罪。雖重猶輕尚有歇時。此箇謗般若瞎却眾生眼。入阿鼻地獄吞鐵丸。莫將為等閑。所以古人道。過在化主不干汝事。珍重。僧問。如何是羅漢一句。師曰。我若向爾道成兩句也。問不會底人來師還接否。師曰。誰是不會者。曰適來道了也。師曰。莫自屈。問八字不成以字不是時如何。師曰。汝實不會。曰學人實不會。師曰。看取下頭注脚。問如何是沙門正命食。師曰。喫得麼。曰欲喫此食作何方便。師曰。塞却爾口。問如何是羅漢家風。師曰。不向爾道。曰為什麼不道。師曰。是我家風。問如何是法王身。師曰。汝今是什麼身。曰恁麼即無身也。師曰。苦痛深。師上堂才坐。有二僧一時禮拜。師曰。俱錯。問如何是撲不破底句。師曰撲。問一佛出世普為群生。和尚今日為箇什麼。師曰。什麼處遇一佛。曰恁麼即學人罪過。師曰。謹退。問如何是羅漢家風。師曰。表裏看取。問如何是諸聖玄旨。師曰。四楞塌地。問大事未肯時如何。師曰。由汝。問如何是十方眼。師曰眨上眉毛著。問因請保福齋令人去傳語曰。請和尚慈悲降重。保福曰。慈悲為阿誰。師曰。和尚恁麼道渾是不慈悲。師翫月乃曰。雲動有雨去。有僧曰。不是雲動是風動。師曰。我道雲亦不動風亦不動。僧曰。和尚適來又道雲動。師曰。阿誰罪過。師見僧來舉拂子曰。還會麼。僧曰。謝和尚慈悲示學人。師曰。見我竪拂子便道示學人。汝每日見山見水可不示汝。師又見僧來舉拂子。其僧讚歎禮拜。師曰。見我竪拂子便禮拜讚歎。那裏掃地竪起掃帚。為什麼不讚歎（玄覺云。一般竪起拂子拈一種物。有肯底有不肯底道理。且道利害在什麼處）僧問。承教有言。若見諸相非相則見如來。如何是非相。師曰。燈籠子。問如何是出家。師曰。喚什麼作家。師問僧。什麼處來。曰秦州來。師曰。將得什麼物來。曰不將得物來。師曰。汝為什麼對眾謾語。其僧無語。師却問。秦州豈不是出鸚鵡。僧曰。鸚鵡出在隴州。師曰。也不較多。師問僧。什麼處來。曰報恩來。師曰。何不且在彼中。僧曰。僧家不定師曰。既是僧家為什麼不定。僧無對（玄覺代云。謝和尚顧問）師住地藏時僧報云。保福和尚已遷化也。師曰。保福遷化地藏入塔（僧問法眼。古人意旨如何。法眼云。蒼天蒼天）後王公上雪峯施眾僧衣時。有從弇上坐者不在。有師弟代上名受衣。弇歸。師弟曰。某甲為師兄上名了。弇曰。汝道我名什麼。師弟無對。師代云。師兄得恁麼貪。又云。什麼處是貪處。師又代云。兩度上名（雲居錫云。什麼處是弇上坐兩度上名處）師與長慶保福入州見牡丹障子。保福云。好一朵牡丹花。長慶云。莫眼花。師曰可惜許一朵花（玄覺云。三尊宿語還有親疎也無。只如羅漢恁麼道落在什麼處）師問僧。汝在招慶有什麼異聞底事試舉看。僧曰。不敢錯舉。師曰。真實底事作麼生舉。僧曰。和尚因什麼如此。師曰。汝話墮也。眾僧晚參聞角聲。師曰。羅漢三日一度上堂。王太傅二時相助。僧問。如何是學人本來師。曰。是心汝本來心。僧問。師居寶座說法度人。未審度什麼人。師曰。汝也居寶座度什麼人。僧問。鏡裏看形見不難。如何是鏡。師曰。還見形麼。僧問。但得本莫愁末如何是末。師曰。總有也。師因疾。僧問。和尚尊候較否。師以杖拄地曰。汝道遮箇還痛否。僧曰。和尚問阿誰。師曰。問汝。僧曰。還痛否。師曰。元來共我作道理。師後唐天成三年戊子秋復屆閩城舊止遍遊近城梵宇已。俄示疾數日安坐告終。壽六十有二。臘四十。荼毘收舍利建塔于院之西隅稟遺教也。清泰二年乙未十二月望日入塔。諡曰真應禪師。

Chan Master Guichen of Luohan Monastery in Zhangzhou was a native of Changshan. His family name was Li. As a young boy, he ate only one vegetarian meal a day, and his speech was extraordinary. Having come of age, he took leave of his parents to serve Great Master Wuxiang at Wansui Monastery in his home prefecture. He shaved his head, received the precepts, and studied the Vinaya. One day, after ascending the platform to recite the Prātimokṣa at the poṣadha for the assembly, he said, "Observing or breaking [precepts] merely regulates the body; it is not true liberation. How can making interpretations based on the written letter give rise to holiness?" Thereupon he visited the Southern School. At first he called upon Yunju and Xuefeng, inquiring and paying respects with diligence and devotion, yet he still had no insight. Later he went to Great Master Zongyi of Xuansha. With a single word, he was awakened, vast and free of doubts. Xuansha once asked, "The three realms are mind-only—how do you understand this?" The Master pointed to a chair and said, "What does the Upādhyāya call this?" Xuansha said, "A chair." The Master said, "The Upādhyāya does not understand that the three realms are mind-only." Xuansha said, "I call this bamboo and wood; what do you call it?" The Master said, "Guichen also calls it bamboo and wood." Xuansha said, "Searching the entire great earth, one cannot find a single person who understands the Buddha Dharma." From then on, the Master spurred himself on even more. Whenever Xuansha guided and instructed the stream of students, manifesting various samādhis, he always commanded the Master to assist in inspiring them. Although the Master concealed his brilliance while dwelling among the community, his reputation spread far and wide. At that time, Duke Wang, the Governor of Zhangzhou, requested the construction of a hermitage called Dizang on Shishan to the west of the Min city, and invited the Master to take up residence there. Barely more than twelve years later, he moved to Luohan Monastery in Zhangzhou. He broadly expounded the mysterious essentials, and students gathered like clouds. The Master ascended the hall and said: "Is the profound marvel of our ancestral school simply like this, or is there something extraordinary besides? If there is something extraordinary, try to bring something forward! If there is nothing, you must not use three words to serve as the ancestral vehicle. What are the three words? They are 'ancestral' (zong), 'teaching' (jiao), and 'vehicle' (cheng). As soon as you speak of the ancestral vehicle, it is the ancestral vehicle; speak of the teaching vehicle, and it is the teaching vehicle. Virtuous Chan monks! The Buddha Dharma and the ancestral vehicle originally had names established by your own mouths; taking them as such and speaking of them as such, that is what they are. In an instant, you speak here of the level, the real, the complete, and the eternal. Virtuous Chan monks! What do you call level and real? What do you take to be complete and eternal? Travelling about as itinerant monks, you must by rights distinguish clearly; do not bury each other. Having gained some sounds, forms, and names, you store them in your minds, saying, 'I understand and interpret; I am skillful at discriminating.' Just what do you understand? What do you discriminate? What you memorize is names; what you discriminate is sound and form. If not for sound, form, and names, how would you memorize and discriminate? The wind blowing through pine trees is also sound; toads and old crows are also sounds. Why do you not go there to listen and make choices? If there is any conception or pattern there, just as in the old teacher's mouth, how much conception is there to give you, sthaviras? Make no mistake! Right now, sounds and forms are clamoring—do they reach each other or not? If they reach each other, then your spiritual nature, the adamantine secret, would have to be destroyed. Why so? Because sound pierces your ears, and form pierces your eyes. Conditions would obstruct your illusory delusions, running your sounds and forms to death—the essence would not tolerate it. If they do not reach each other, from where then do sound and form come? Do you understand? Whether they reach each other or not, try to judge and discern! In a moment you will say again, 'This is complete and eternal, level and real'—who said it that way? It is not that a fellow from a rustic Huangyi village knows how to speak like that; it is that the ancient sages bestowed a little something to assist in revealing it. People nowadays do not know good from bad, and immediately set up 'complete and real,' saying, 'I have an extraordinary house style of the school, mysterious and marvelous.' Śākyamuni Buddha had no tongue; he was not as good as you, who lightly thump your chests like that. If we speak of the sins of killing, stealing, and sexual misconduct, though heavy, they are still light and have a time of cessation. But this slandering of prajñā blinds the eyes of sentient beings; one enters Avīci Hell and swallows iron balls. Do not take it lightly! Therefore the ancients said, 'The fault lies with the teacher; it has nothing to do with you.' Take care." A monk asked, "What is the single phrase of Luohan?" The Master said, "If I speak to you, it becomes two phrases." He asked, "If someone who does not understand comes, does the Master still receive him?" The Master said, "Who is the one who does not understand?" He said, "I just said it." The Master said, "Do not wrong yourself." He asked, "When the character ba (八) is not formed and the character yi (以) is not right, how is it?" The Master said, "You truly do not understand." He said, "This student truly does not understand." The Master said, "Look at the footnote below." He asked, "What is a śramaṇa's food of right livelihood?" The Master said, "Can you eat it?" He said, "If one wishes to eat this food, what skillful means should one use?" The Master said, "Block your mouth." He asked, "What is the house style of Luohan?" The Master said, "I will not tell you." He said, "Why not tell me?" The Master said, "It is my house style." He asked, "What is the body of the Dharma King?" The Master said, "What body do you have now?" He said, "Then there is no body." The Master said, "The suffering and pain are deep." The Master ascended the hall and had just sat down when two monks bowed at the same time. The Master said, "Both are mistaken." A monk asked, "What is an unbreakable phrase?" The Master said, "Break!" He asked, "When a single Buddha appears in the world, it is universally for all sentient beings. Why is the Upādhyāya here today?" The Master said, "Where did you encounter a single Buddha?" He said, "Then it is this student's fault." The Master said, "Step back with care." He asked, "What is the house style of Luohan?" The Master said, "Look at both the inside and the outside." He asked, "What is the profound purport of all the sages?" The Master said, "The four edges collapse to the ground." He asked, "When the great matter is not yet resolved, how is it?" The Master said, "It depends on you." He asked, "What are the eyes of the ten directions?" The Master said, "Blink your eyebrows over them." A monk asked, "On account of inviting Baofu to a vegetarian feast, someone was sent to deliver a message: 'We invite the Upādhyāya out of compassion to condescend to attend.' Baofu said, 'For whom is compassion?'" The Master said, "For the Upādhyāya to speak like that is entirely uncompassionate." The Master was enjoying the moon, and said, "The clouds are moving; there will be rain." A monk said, "It is not the clouds moving; it is the wind moving." The Master said, "I say the clouds are not moving, nor is the wind moving." The monk said, "The Upādhyāya just said the clouds were moving." The Master said, "Whose fault is it?" The Master saw a monk coming, raised his whisk, and said, "Do you understand?" The monk said, "I thank the Upādhyāya for his compassion in instructing this student." The Master said, "Seeing me raise the whisk, you immediately say I am instructing the student. Every day you see mountains and waters—could they not be instructing you?" The Master saw another monk coming and raised his whisk. That monk praised him and bowed. The Master said, "Seeing me raise the whisk, you immediately bow and praise. Over there, someone sweeping the ground raises a broom—why do you not praise him?" (Xuanjue said: "Raising the whisk or picking up an object is the same, yet there is a principle of approving and disapproving. Tell me, where does the advantage or harm lie?") A monk asked, "According to the teaching, it is said: 'If one sees all marks as non-marks, one sees the Tathāgata.' What are non-marks?" The Master said, "A lantern." He asked, "What is leaving home?" The Master said, "What do you call home?" The Master asked a monk, "Where do you come from?" He said, "I come from Qinzhou." The Master said, "What thing did you bring?" He said, "I brought no thing." The Master said, "Why do you deceive the assembly?" The monk was speechless. The Master then asked, "Does not Qinzhou produce parrots?" The monk said, "Parrots are produced in Longzhou." The Master said, "That's not much different." The Master asked a monk, "Where do you come from?" He said, "I come from Bao'en." The Master said, "Why did you not stay there for a while?" The monk said, "A monk's home is not fixed." The Master said, "Since it is a monk's home, why is it not fixed?" The monk had no answer. (Xuanjue said in his place: "I thank the Upādhyāya for inquiring.") When the Master was dwelling at Dizang, a monk reported, "Upādhyāya Baofu has passed away." The Master said, "Baofu has passed away; Dizang enters the stupa." (A monk asked Fayan, "What was the ancient's intention?" Fayan said, "Blue sky! Blue sky!") Later, when Duke Wang went up to Xuefeng to distribute robes to the monks, Sthavira Congyan was absent. A junior fellow monk put his name down and received the robe on his behalf. Yan returned, and the junior monk said, "I entered your name, senior brother." Yan said, "What do you say my name is?" The junior monk had no answer. The Master said in his place, "How can you be so greedy, senior brother?" He also said, "Where is the greed?" The Master again said in his place, "Entering the name twice." (Yunju Xi said, "Where is the place where Sthavira Yan entered his name twice?") The Master, together with Changqing and Baofu, entered the city and saw a peony screen. Baofu said, "What a beautiful peony flower!" Changqing said, "Do not let your eyes become blurred." The Master said, "What a pity for such a flower!" (Xuanjue said: "Did the words of these three venerable elders have intimacy or estrangement? Just as Luohan spoke thus, where did it fall?") The Master asked a monk, "What unusual thing did you hear at Zhaoqing? Try to bring it up." The monk said, "I dare not bring it up mistakenly." The Master said, "How do you bring up the real thing?" The monk said, "Why is the Upādhyāya like this?" The Master said, "Your words have fallen into error." When the monks heard the horn during evening instruction, the Master said, "Luohan ascends the hall once every three days; the Grand Tutor Wang assists twice a day." A monk asked, "What is the student's original master?" The Master said, "Mind is your original mind." A monk asked, "The Master sits on the precious seat, expounding the Dharma and liberating people; I wonder, what kind of people do you liberate?" The Master said, "You also sit on the precious seat; what kind of people do you liberate?" A monk asked, "Looking at a form in a mirror, it is not difficult to see; what is the mirror?" The Master said, "Do you still see the form?" A monk asked, "'Only attain the root, do not worry about the branches'—what are the branches?" The Master said, "Everything exists." When the Master was ill, a monk asked, "Is the Upādhyāya's health any better?" The Master leaned his staff on the ground and said, "Do you say this still hurts or not?" The monk said, "Whom is the Upādhyāya asking?" The Master said, "I am asking you." The monk said, "Does it still hurt?" The Master said, "It turns out you are making intellectual arguments with me." In the autumn of the wuzi year, the third year of the Tiancheng era of the Later Tang, the Master returned to his old dwelling in the city of Min. After visiting the Buddhist monasteries near the city, he suddenly manifested illness for a few days, sat peacefully, and passed away. His age was sixty-two; his monastic age was forty. He was cremated, his relics were collected, and a stupa was erected in the western corner of the monastery in accordance with his bequeathed teachings. On the fifteenth day of the twelfth month of the yihai year, the second year of Qingtai, he was enshrined in the stupa. He was posthumously granted the title Chan Master Zhenying.