景德傳燈錄 26.68

26.68

杭州光慶寺遇安禪師錢塘人也。姓沈氏。丱歲出家。于天台華頂峯禮庵主重蕭披剃依年受具。尋遇本山韶國師密契宗旨。乾德中吳越忠懿王命住北關傾心院。又召入居天龍寺。開寶七年甲戌安僖王請於光慶寺攝眾。署善智禪師。初上堂有僧問。無價寶珠請師分付。師曰。善能吐露。曰恁麼即人人具足也。師曰。珠在什麼處。僧乃禮拜。師曰。也是虛言。問提綱舉領盡立主賓。如何是主。師曰。深委此問。曰如何是賓。師曰。適來向汝道什麼。曰賓主道合時如何。師曰。其令不行。問心月孤圓光吞萬象。如何是吞萬象底光。師曰。大眾總見汝恁麼。問曰。光吞萬象從師道心。月孤圓意若何。師曰。抖擻精神著。曰鷺倚雪巢猶可辨。光吞萬象事難明。師曰。謹退。問青山緣水處處分明。和尚家風乞垂一句。師曰。盡被汝道了也。曰未必如斯請師答話。師曰。不用閑言。又一僧方禮拜。師曰。問答俱備。僧擬伸問。師乃叱之。師有時示眾曰。欲識曹谿旨。雲飛前面山。分明真實箇。不用別追攀。問承古德有言。井底紅塵生山頭波浪起。未審此意如何。師曰。若到諸方但恁麼問。曰和尚意旨如何。師曰。適來向汝道什麼。師又曰。古今相承皆云。塵生井底浪起山頭。結子空華生兒石女。且作麼生會。莫是和聲送事就物呈心句裏藏鋒聲前全露麼。莫是有名無體異唱玄譚麼。上座自會即得古人意旨。不然既恁麼會不得合作麼生會。上座欲得會麼。但看泥牛行處陽焰翻波。木馬嘶時空華墜影。聖凡如此道理分明。何須久立珍重。太平興國三年隨寶塔見于滋福殿。賜紫號朗智大師。淳化初還光慶舊寺。三年九月二十一日歸寂。

Chan Master Yu'an of Guangqing Temple in Hangzhou was a native of Qiantang. His surname was Shen. In his youth he left home, and at the Peak of Huading on Mount Tiantai, he went to the hermitage master Chongxiao, where he had his head shaved, and upon reaching the proper age, he received the full precepts. Soon he encountered State Preceptor Shao of the same mountain and secretly accorded with the ancestral purpose. During the Qiande era, King Zhongyi of Wuyue ordered him to dwell at Qingxin Courtyard at the Northern Barrier. He was also summoned to dwell at Tianlong Temple. In the seventh year of the Kaibao era, the year jiaxu, King Anxi invited him to lead the assembly at Guangqing Temple, and granted him the title Chan Master Shanzhi. When he first ascended the hall, a monk asked, "The priceless jewel—we request the master to hand it over." The master said, "You are well able to express it." The monk said, "If so, then everyone is fully endowed with it." The master said, "Where is the jewel?" The monk then bowed. The master said, "This too is empty talk." A monk asked, "To lift the main cord and take hold of the collar establishes host and guest throughout. What is the host?" The master said, "I deeply understand this question." The monk said, "What is the guest?" The master said, "What did I say to you just now?" The monk said, "How is it when host and guest accord with each other in the Way?" The master said, "The order is not carried out." A monk asked, "The solitary and round moon of the mind shines and swallows the myriad forms. What is the light that swallows the myriad forms?" The master said, "The great assembly all see you acting like this." The monk asked, "'The light swallows the myriad forms' comes from the master's word; what is the meaning of 'the solitary and round moon of the mind'?" The master said, "Rouse your spirit!" The monk said, "When an egret rests in a snowy nest, it can still be distinguished; but that the light swallows the myriad forms is hard to make clear." The master said, "Politely withdraw." A monk asked, "The green mountains and the green waters are everywhere distinct and clear. We beg the venerable monk for a single phrase of his house style." The master said, "It has been completely spoken by you." The monk said, "It may not be like this; we request the master to reply." The master said, "No need for idle words." Another monk was just bowing. The master said, "Question and answer are both complete." The monk was about to offer a question, but the master scolded him. The master occasionally addressed the assembly, saying: "If you wish to know the purpose of Caoxi: / Clouds flying over the mountain before you. / Distinctly clear and genuine, / There is no need to pursue anything else." A monk asked, "I take note that an ancient worthy said, 'Red dust arises at the bottom of the well; waves surge on top of the mountain.' I do not yet understand what this meaning is." The master said, "If you go to the various quarters, just ask it like this." The monk said, "What is the venerable monk's intention?" The master said, "What did I say to you just now?" The master further said, "From antiquity to the present, transmission has always maintained: 'Dust arises at the bottom of the well, and waves surge on the mountain top; flowers in the sky bear fruit, and a barren woman gives birth to a son.' Now tell me, how do you understand this? Could it be adapting to the sound to present the matter, approaching objects to reveal the mind, concealing an edge within the phrase, and revealing it entirely before the voice? Could it be that there are names without substance, strange tunes and profound discourses? If the sthavira understands it himself, then he grasps the ancient's intention. If not, since you cannot understand it like this, how should you understand it? Sthavira, do you want to understand it? Just observe: where the mud ox walks, the mirage churns up waves; when the wooden horse neighs, flowers in the sky cast shadows. Sacred and mundane are like this; the principle is distinct and clear. Why need you stand long? Take care!" In the third year of the Taiping Xingguo era, following the precious pagoda, he was granted an audience at the Zifu Hall. He was bestowed the purple robe and the title Great Master Langzhi. Early in the Chunhua era, he returned to the old Guangqing Temple. On the twenty-first day of the ninth month of the third year, he returned to silence.