景德傳燈錄 9.14

9.14

福州大安禪師者本州人也。姓陳氏。幼於黃檗山受業聽習律乘。嘗自念言。我雖勤苦而未聞玄極之理。乃孤錫遊方將往洪州路出上元逢一老父。謂師曰。師往南昌當有所得。師即造于百丈。禮而問曰。學人欲求識佛。何者即是。百丈曰。大似騎牛覓牛。師曰。識後如何。百丈曰。如人騎牛至家。師曰。未審始終如何保任。百丈曰。如牧牛人執杖視之不令犯人苗稼。師自茲領旨更不馳求。同參祐禪師創居溈山也。師躬耕助道。及祐禪師歸寂。眾請接踵住持。師上堂云。汝諸人總來就安求覓什麼。若欲作佛汝自是佛而却傍家走。怱怱如渴鹿趁陽焰。何時得相應去。阿爾欲作佛。但無如許多顛倒攀緣妄想惡覺垢欲不淨眾生之心。則汝便是初心正覺佛。更向何處別討所以。安在溈山三十來年。喫溈山飯屙溈山屎。不學溈山禪。只看一頭水牯牛。若落路入草便牽出。若犯人苗稼即鞭撻調伏。既久可憐生受人言語。如今變作箇露地白牛常在面前。終日露逈逈地。趁亦不去也。汝諸人各自有無價大寶。從眼門放光照山河大地。耳門放光領釆一切善惡音響。六門晝夜常放光明。亦名放光三昧。汝自不識取影在四大身中。內外扶持不教傾側。如人負重擔從獨木橋上過。亦不教失脚。且是什麼物任持便得。如是汝若覓豪髮即不見。故誌公和尚云。內外追尋覓總無。境上施為渾大有。問一切施為是法身用如何是法身。師云。一切施為是法身用。僧云。離却五蘊如何是本來身。師云地水火風受想行識僧云。遮箇是五蘊。師云。遮箇異五蘊。問此陰已謝彼陰未生時如何。師云。此陰未謝那箇是大德。僧云。不會。師云。若會此陰便明彼陰。問大用現前不存軌則時如何。師云。汝用得但用。僧乃脫膊遶師三匝。師云。向上事何不道取。僧擬開口。師便打云。遮野狐精出去。有僧上法。堂顧視東西不見師。乃云。好箇法堂只是無人。師從門裏出云。作麼。無對雪峯和尚因入山采得一枝木。其形似蛇。於背上題云。本自天然不假雕琢寄來與師。師云。本色住山人且無刀斧痕。人問師。佛在何處。師云。不離心。又云。雙峯上人有何所得。師云。法無所得。設有所得得本無得。有僧問云。黃巢軍來和尚向什麼處迴避。師云。五蘊山中。僧云。忽被他捉著時如何。師云。惱亂將軍。師大化閩城二十餘載。唐中和三年十月二十二日歸黃檗寺示疾而終。塔于楞伽山。勅諡圓智禪師證真之塔。

Chan Master Da'an of Fuzhou was a native of that prefecture, with the surname Chen. In his youth, he underwent training at Mount Huangbo and studied the vinaya vehicle. He once thought to himself, "Though I have toiled diligently, I have not yet heard the profound and ultimate principle." Thereupon, with solitary staff he wandered on pilgrimage. On his way to Hongzhou via Shangyuan, he met an old man who said to him, "If you go to Nanchang, Master, you will surely attain something." The master went straight to Baizhang, paid homage, and asked, "I wish to seek knowledge of the Buddha. Which is it?" Baizhang said, "It is very much like riding an ox in search of an ox." The master said, "What after knowing it?" Baizhang said, "It is like a person riding an ox to reach home." The master said, "I do not know how to maintain and protect it from beginning to end." Baizhang said, "It is like an oxherd holding a staff and watching it, not allowing it to encroach on people's crops." From this, the master grasped the meaning and no longer sought elsewhere. When his fellow student Chan Master You first established the monastery at Mount Gui, the master personally plowed to support the Way. When Chan Master You passed into silence, the assembly requested him to take up the succession as abbot. The master entered the hall and said: "Why have all of you come to An to seek anything? If you wish to become a buddha, you yourselves are buddhas, yet you run from door to door, in a flurry like thirsty deer chasing a mirage. When will you ever tally [with the truth]? If you wish to become buddhas, merely have none of these many inverted, clinging,妄想 delusive thoughts, evil perceptions, defiled desires, and impure minds of sentient beings, and then you are the freshly awakened, fully enlightened Buddha! Where else would you search for a reason? I, An, was at Mount Gui for thirty-odd years. I ate Guishan's rice and excreted Guishan's feces, not studying Guishan's Chan, but only watching a water ox. If it strayed from the path into the grass, I led it out; if it encroached on people's crops, I whipped and subdued it. After a long time, pitifully, it could accept people's words. Now it has transformed into a white ox on open ground, always before my face, fully visible all day long; even if chased, it does not leave. Each of you has an invaluable great jewel: from the eye-gate it radiates light illuminating the mountains, rivers, and great earth; from the ear-gate it radiates light taking in all sounds, good and bad. The six gates constantly emit bright light day and night; this is also named the light-radiating samādhi. You yourselves do not recognize it, grasping at reflections within the four-element body, sustained internally and externally without letting it topple. It is like a person carrying a heavy burden crossing a single-plank bridge, without letting his footing slip. What thing, after all, maintains and bears it so? If you seek a hairsbreadth of it, it cannot be seen. Therefore Master Zhigong said, 'Searching within and without, nothing at all is found; yet acting upon phenomena, it is abundantly present.'" A monk asked, "All activities are the functioning of the Dharmakāya; what is the Dharmakāya?" The master said, "All activities are the functioning of the Dharmakāya." The monk said, "Apart from the five aggregates, what is the original body?" The master said, "Earth, water, fire, wind; sensation, perception, volition, consciousness." The monk said, "These are the five aggregates." The master said, "These are different from the five aggregates." A monk asked, "What is it like when this skandha has ceased and that skandha has not yet arisen?" The master said, "This skandha has not ceased; which one is the Great Worthy?" The monk said, "I do not understand." The master said, "If you understand this skandha, you will be clear about that skandha." A monk asked, "What is it like when the great functioning manifests before one, without abiding by rules?" The master said, "If you can use it, simply use it." The monk then bared his shoulder and walked around the master three times. The master said, "Why do you not speak of the transcendental matter?" The monk made as if to open his mouth, and the master struck him, saying, "Out with you, wild fox spirit!" A monk went up to the Dharma hall, looked east and west without seeing the master, and said, "A fine Dharma hall, but there is no one here." The master came out from behind the door and said, "What are you doing?" The monk had no reply. Master Xuefeng, having entered the mountain, gathered a piece of wood shaped like a snake. On its back he inscribed: "Naturally so of itself, not needing carving or chiseling," and sent it to the master. The master said, "A mountain dweller true to form, with no trace of knife or axe." Someone asked the master, "Where is the Buddha?" The master said, "Not apart from the mind." He also asked, "What did the Venerable Shuangfeng attain?" The master said, "In the Dharma there is nothing attained; even if there were an attainment, one attains that originally there is no attainment." A monk asked, "When Huang Chao's army comes, where will the upādhyāya hide?" The master said, "Within the mountain of the five aggregates." The monk said, "What if you are suddenly captured by them?" The master said, "It will trouble the general." The master extensively transformed people in the city of Min for more than twenty years. On the twenty-second day of the tenth month in the third year of the Zhonghe reign era of the Tang dynasty, he returned to Huangbo Monastery, manifested illness, and passed away. His stūpa was erected on Mount Laṅkā. By imperial decree, he was posthumously granted the title Chan Master Yuanzhi, and the stūpa was named Zhengzhen.