景德傳燈錄 25.19

25.19

金陵報恩院玄則禪師滑州衛南人也。初問青峯（有本云白兆）如何是佛（有云自己）。青峯曰。丙丁童子來求火。師得此語藏之於心。及謁淨慧。詰其悟旨。師對曰。丙丁是火而更求火。亦似玄則將佛問佛。淨慧曰。幾放過元來錯會。師雖蒙開發頗懷猶豫。復退思既殆莫曉玄理。乃投誠請益。淨慧曰。汝問我與汝道。師乃問。如何是佛。淨慧曰。丙丁童子來求火。師豁然知歸。後住報恩院。師上堂顧視大眾曰。好箇話頭只是無人解問得。所以勞他古人三度喚之。諸人即不勞他喚也。此即且從古人意。作麼生還說得麼。千佛出世亦不增一絲毫。六道輪迴也不減一絲毫。皎皎地現無絲頭翳礙。古人道。但有纖毫即是塵。且如今物象嶷然地。作麼生消遣得汝若於此消遣不得。便是凡夫境界。然也莫嫌朴實說話。也莫嫌說著祖佛。何以故。見說祖佛便擬超越去。若恁麼會大沒交涉。也須子細詳究看。不見他古德究離生死。亦無剃頭剪爪工夫。如今看見大難繼續。問了了見佛性如何是佛性。師曰。不欲便道。問如何是金剛大士。師曰。見也未。問如何是諸聖密密處。師曰。却須會取自己。曰如何是和尚密密處。師曰。待汝會始得。師謂眾曰。諸上座盡有常圓之月。各懷無價之珍。所以月在雲中雖明而不照。智隱惑內雖真而不通。無事久立。問如何是不動尊。師曰。飛飛颺颺。問如何是了然一句。師曰。對汝又何難。曰恁麼道莫便是也無。師曰。不對又何難。曰深領和尚恁麼道。師曰。汝道我道什麼。問亡僧遷化向什麼處去也。師曰。待汝生即道。曰賓主歷然。師曰。汝立地見亡僧。問如何是學人本來心。師曰。汝還曾道著也未。曰只如道著如何體會。師曰。待汝問始得。問教中有言。樹能生果作頗梨色。未審此果何人得喫。師曰。樹從何來。曰學人有分。師曰。去果八萬四千。問如何是不遷。師曰。江河競注日月旋流。問宗乘中玄要處請師一言。師曰。汝行脚來多少時也。曰不曾逢伴侶。師曰。少瞌睡。

Chan Master Xuanze of Bao'en Cloister in Jinling was a native of Weinan in Huazhou. He first asked Qingfeng (some editions say Baizhao), "What is the Buddha?" (Some say "oneself").
Qingfeng said, "The boy Bingding comes seeking fire."
The Master kept these words in his heart. When he visited Jinghui, Jinghui questioned him about his awakened purport. The Master replied, "Bingding is fire, yet he seeks fire further; this is just like Xuanze using Buddha to ask about Buddha."
Jinghui said, "I nearly let it pass—all along you understood it wrongly!"
Although the Master had been challenged to open his mind, he felt quite hesitant. Returning, he reflected until he was exhausted and still did not comprehend the profound principle. He then sincerely requested further instruction.
Jinghui said, "You ask me, and I will tell you."
The Master then asked, "What is the Buddha?"
Jinghui said, "The boy Bingding comes seeking fire."
The Master was suddenly enlightened and knew his refuge. Later he resided at Bao'en Cloister.

The Master ascended the hall, looked around at the great assembly, and said: "A fine topic of conversation, only there is no one who knows how to ask about it. That is why it troubled that ancient person to call out three times. You people do not trouble him to call. This may be so according to the ancient's intention, but how is it? Can you still speak of it? When a thousand Buddhas appear in the world, not the slightest bit is added; in the transmigration through the six paths, not the slightest bit is diminished. Radiantly clear, it is present without a thread of obstruction. An ancient said: 'As long as there is a fine hair, that is dust.' But right now, material forms stand towering—how will you dissolve them? If you cannot dissolve them here, that is simply the realm of ordinary mortals. Yet do not dislike plain speech, and do not dislike mentioning the patriarchs and Buddhas. Why? Seeing the patriarchs and Buddhas mentioned, you intend to transcend them. If you understand it like that, it has no connection whatsoever. You must also examine it carefully. Have you not seen that when the ancients of virtue thoroughly investigated leaving birth and death behind, they did not even have the time to shave their heads or trim their nails? As I see it today, it is extremely difficult to continue [their standard]."

A monk asked, "Seeing the Buddha-nature clearly—what is the Buddha-nature?"
The Master said, "I do not wish to say it right away."
He asked, "What is the adamantine great being?"
The Master said, "Have you seen him yet?"
He asked, "What is the secret place of all the sages?"
The Master said, "You must instead understand yourself."
He asked, "What is the Upādhyāya's secret place?"
The Master said, "Only when you understand will it be possible."

The Master said to the assembly: "All you sthaviras possess a moon that is constantly round; each of you cherishes a priceless jewel. Therefore, when the moon is in the clouds, though bright, it does not illuminate; when wisdom is hidden within delusion, though true, it does not penetrate. Nothing is the matter; do not stand for long."

A monk asked, "What is the Immovable Honoured One?"
The Master said, "Fluttering and soaring."
He asked, "What is the clear phrase?"
The Master said, "What difficulty is there in answering you?"
He said, "Speaking thus, is this not it?"
The Master said, "What difficulty is there in not answering?"
He said, "I deeply take in the Upādhyāya's speaking thus."
The Master said, "What do you say I said?"
He asked, "When a deceased monk passes away, where does he go?"
The Master said, "When you are born, I will tell you."
He said, "Guest and host are distinct."
The Master said, "Standing right there, you see the deceased monk."
He asked, "What is the student's original mind?"
The Master said, "Have you ever spoken of it yet?"
He said, "Just as it is spoken of, how should one experience it?"
The Master said, "Only when you ask will it be possible."
He asked, "In the teachings it is said: 'A tree can bear fruit of crystal color.' May I ask, who gets to eat this fruit?"
The Master said, "Where does the tree come from?"
He said, "The student has a share."
The Master said, "Eighty-four thousand [miles] away from the fruit."
He asked, "What is non-transmutation?"
The Master said, "Rivers vie in flowing; the sun and moon revolve in their courses."
He asked, "Please grant a single word on the profound and essential pivot in the tradition of the school."
The Master said, "How long have you been traveling on foot?"
He said, "I have never met a companion."
The Master said, "You are short on sleep."