景德傳燈錄 7.15

7.15

婺州五洩山靈默禪師者。毘陵人也。姓宣氏。初謁豫章馬大師。馬接之因披剃受具。後謁石頭遷和尚。先自約曰。若一言相契我即住。不然便去。石頭知是法器即垂開示。師不領其旨告辭而去至門。石頭呼之云。闍梨師迴顧石頭云。從生至老只是遮箇漢更莫別求。師言下大悟乃踏折拄杖。棲止焉（洞山云。當時若不是五洩先師。大難承當。然雖如此。猶涉在途。長慶云險。玄覺云。那箇是涉在途處。有僧云。為伊三寸途中薦得所以在途。玄覺云。為復薦得自己。為復薦得三寸。若是自己為什麼成三寸。若是三寸為什麼悟去。且道。洞山意旨作麼生。莫亂說子細好）唐貞元初入天台山住白沙道場。復居五洩。僧問。何物大於天地。師云。無人識得伊。僧云。還可雕琢也無。師云。汝試下手看。僧問。此箇門中始終事如何。師云。汝道目前底成來得多少時也。僧云。學人不會。師云。我此間無汝問底。僧云。豈無和尚接人處。師云。待汝求接我即接。僧云。便請和尚接。師云。汝欠少箇什麼。問如何得無心。師云。傾山覆海晏然靜。地動安眠豈采伊。師元和十三年三月二十三日沐浴焚香端坐告眾云。法身圓寂示有去來。千聖同源萬靈歸一。吾今漚散胡假興哀。無自勞神須存正念。若遵此命真報吾恩。儻固違言非吾之子。時有僧問。和尚向什麼處去。師曰。無處去。曰某甲何不見。師曰。非眼所覩（洞山云作家）言畢奄然順化。壽七十有二。臘四十一。

Chan Master Lingmo of Mount Wuxie in Wuzhou was a native of Piling. His family name was Xuan. First he visited Master Ma of Yuzhang; Ma received him, whereupon he shaved his head and took full ordination. Later he visited Upādhyāya Qian of Shitou. He made a prior pact with himself, saying, "If a single word tallies, I will stay; if not, I will leave at once." Shitou knew he was a Dharma vessel and at once provided instruction. The Master did not grasp its meaning, took his leave, and went to the gate. Shitou called to him, saying, "Ācārya!" The Master looked back. Shitou said, "From birth to old age, it is just this fellow; do not seek anything else." At these words the Master was greatly enlightened, and he snapped his walking staff in two and took up residence there. (Dongshan said, "At that time, had it not been for the former master of Wuxie, it would have been exceedingly hard to undertake. Even though it was like this, he was still on the road." Changqing said, "Perilous!" Xuanjue said, "What was the place where he was on the road?" A monk said, "Because he grasped it on the path of Shitou's three inches of tongue, he was on the road." Xuanjue said, "Did he grasp himself, or did he grasp the three inches of tongue? If it was himself, why did it become the three inches? If it was the three inches, why did he become enlightened? Well, tell me: what was Dongshan's meaning? Do not speak wildly; examine it carefully.") In the early Zhenyuan era of the Tang, he entered Mount Tiantai and lived at the Baisha Bodhimanda; later he dwelt at Wuxie. A monk asked, "What thing is greater than heaven and earth?" The Master said, "No one recognizes it." The monk said, "Can it still be carved and polished?" The Master said, "Try setting your hand to it and see." A monk asked, "What is the matter of beginning and end within this gate?" The Master said, "Tell me, how long has that which is before your eyes been completed?" The monk said, "I do not understand." The Master said, "Here I do not have what you are asking about." The monk said, "Is there no way for the upādhyāya to receive people?" The Master said, "Wait until you seek to be received, and I will receive you." The monk said, "Then I invite the upādhyāya to receive me." The Master said, "What are you lacking?" A monk asked, "How can one attain no-mind?" The Master said, "Though mountains topple and seas overturn, remain serenely tranquil; though the earth quakes, sleep peacefully—why pay attention to it?" On the twenty-third day of the third month in the thirteenth year of the Yuanhe era, the Master bathed, burned incense, sat upright, and announced to the assembly: "The Dharma body is completely tranquil, yet manifests going and coming. The thousand sages share the same source; the myriad spirits return to the one. Now that my bubble is bursting, why falsely give rise to grief? Do not wear out your minds; you must maintain right mindfulness. If you follow this command, you truly repay my kindness. If you obstinately disobey my words, you are not my children." At the time, a monk asked, "Where is the upādhyāya going?" The Master said, "Nowhere to go." The monk said, "Why can I not see it?" The Master said, "It is not visible to the eye." (Dongshan said, "An expert!") When he finished speaking, he quietly passed away. His age was seventy-two; his monastic age was forty-one.