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師簡州周氏子。侍龍潭。夜深。潭日更深何不下去。師便出卻回。日外面黑。潭點紙燈度與。師擬接。潭便吹滅。師大悟。便禮拜
。潭日子見個什麼。師日從今向去。更不疑天下老和尚舌頭也。來日。潭陞座。日可中有個漢。牙如劍樹。口似血盆。一棒打回頭。他時向孤峰頂上立吾道去在。師將疏鈔堆法堂。舉火焚之。師後唐懿宗咸通六年丑月。告眾曰。捫空追響。勞汝心神。夢覺覺非。竟有何事。端坐而化。諡見性禪師。
在中國四川，有一個法師他姓周，他擅於講解《金剛經》。不但擅於講解，而且他還又作出來一部《金剛經》的註解，他自己就給這一部註解起一個名字叫「青龍疏抄」。他聽見中國南方，在揚州一帶，一般的出家人都是參禪打坐的，沒有講經說法的，「唉！」他就很嘆息說，「這一般人，都是魔子魔孫。在佛教裏頭應該講經說法；你天天就參禪打坐，這有什麼用處！」於是乎他
就把他這個青龍疏抄裝到兩個筐裏頭，挑著就到三江一帶一一揚州、南京、上海這一帶，預備到那邊去講經，教化眾生。
挑著他所著的《金剛經》，走到了離揚州很近的一個地方，他就遇到一個老太婆在賣點心，老太婆就說：先請問你一個問題，
你要能答出來，我就不要你錢；你要是答不出來，你要買，我也不賣給你。這個周金剛就說：好了！妳問吧！老太婆說：金剛經上說：過去心不可得，現在心不可得，未來心不可得。我請問上座，你現在是要點那一個心？你說點心，要點哪一個心？那麼周金剛想點現在心嘛，現在心不可得；點過去的心
，過去心亦不可得；點未來心，未來心亦不可得。那麼就沒有口好開了。不知道怎麼說好了。那麼這個白衣婆婆說：還要去到江南破禪宗，我問你這一個問題都答不出來，還有什麼資格去破禪宗去呀？那麼他一想啊，哎呀！真的！雖然寫金剛經的註解，人家一問就不懂了。所以由於這個，他就到龍潭那個地方去，在德山那兒做宣鑑禪師。
「師簡州周氏子」，他是姓周的兒子。「侍龍潭」，他到了龍潭那兒，剛到的時候，龍潭也不見他。他就說：龍潭那兒什麼也沒有。以後一談，也沒有什麼話講，就給龍潭當侍者。
「夜深潭曰更深何不下去」，說：現在這麼晚了，你應該去了，休息去了。「師便出卻因」，那麼他就出去，卻又回來。「曰外面黑」，說：外面很黑。
「潭點紙燈度與」，龍潭就點一個紙燈給他照亮。「師擬接」，宣鑑禪師想要接燈的時候。「潭便吹滅」，龍潭禪師就把燈給吹滅了。
「師大悟」，那麼這時候，宣鑑禪師就開悟了。你看點著了燈，他又把燈吹了，宣鑑禪師就明白了。你們大家想一想，這是明白個什麼？「便禮拜」，隨著他就給龍潭禪師禮拜了。
「潭曰子見個什麼」，說：你看見了什麼？「師日從今向去」，宣鑑禪師說：我從今以後。
「更不疑天下老和尚舌頭也」，說：從今天以後我就不懷疑老和尚的舌頭所說的話。我不懷疑了，我現在懂了。這個懂啊，「迷時千卷少，悟後一字多。」他以前寫金剛經的註解，在那隔靴抓癢，也抓不到痛癢處。那麼他現在明白自性本來是光明的，不需
要假借外邊的光明來照。所以他明白自性了，自性是光明的。所以他從今以後不疑天下老和尚的舌頭。
「來日潭陞座」，等到第二天，龍潭就陞座了。
「日可中有個漢」，就說現在我們這個地方，有一個人，有一個鐵漢，硬漢。「牙如劍樹」，他的牙像劍樹。「口似血盆」，口像血盆那麼大。「一棒打回頭」，用一棒子就把他頭打回來了。
「他時」，就是將來。「向孤峰頂上立吾道去在」，說現在這個人哪，他的牙像劍樹那麼快，口像血盆那麼大，可是被我一棒子把他打回頭了，將來要在孤峰頂上，就是出乎其類，拔乎其萃，沒有人可以比得他，他是一個很特殊的人，立吾道去在。
「師將疏鈔堆法堂」，宣鑑禪師把疏鈔堆在法堂那邊。「舉火焚之」，用火給燒了。
「師後唐懿宗咸通六年丑月」，他在懿宗咸通六年丑月，丑月就是十二月。
「告眾曰」，對大眾說。「捫空追響」，們這個空，追響的聲音。「勞汝心神」，這個都是在打妄想。「夢覺覺非」，你夢要是醒了，你覺悟了，你那個覺悟也沒有了。
「竟有何事」，你要一切都明白了，什麼事也沒有了。「端坐而化」，就坐在那兒 圓寂了。
「諡見性禪師」，皇帝給他諡號叫見性禪師。
贊曰
吹滅紙燈 光明洞達
掀翻樞機 三心無著
氣吞佛祖 奴呼菩薩
白捧一條 啊啊喇喇
「吹滅紙燈」，把紙燈給吹滅了。「光明洞達」，把這個紙燈吹滅了，本有的光明現前了。
「掀翻樞機」，樞紐被打破了。「三心無著」，過去心、現在心、未來心，也都沒 有了。
「氣吞佛祖」，這個氣勢啊，可以把佛祖都給吞了。「奴呼菩薩」，可以支配菩薩。「白棒一條」，「啊啊喇喇」！
或說偈日
文字執著障本明 貢高我慢挑擔行
青龍疏鈔為寶藏 黃鶴飛翔戾九重
點燈吹息示真義 棒打回頭迷夢驚
孤峰頂上闡大教 化被蠢動與含靈
「文字執著障本明」，這個周金剛文字相很執著的，寫了本青龍疏鈔，文字執著障本明，障了他本有的智明，他還不知道呢。「貢高我慢挑擔行」，很貢高我慢的，就挑著這一擔子疏鈔。
「青龍疏鈔為寶藏」，青龍疏鈔是他的寶藏。「黃鶴飛翔戾九重」，「點燈吹息示真義」，「棒打回頭迷夢驚」，好像打了他一棒子，驚醒他的迷夢，那麼迷夢驚醒了，所以說從今以後更不疑老和尚的舌頭了。
「孤峰頂上闡大教」，他開悟了，那麼被顯宗風，被盛宗風，令宗門大興其道。「化被蠢動與合靈」，他的教化，可以說是蠢動含靈，凡有血氣的，莫不驚心，都聞風而化。
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Text:
The Master was a native of Jianzhou. His lay surname was
Zhou. He attended upon Dhyana Master Longtan. Late one
night, Tan said, "It's getting late. Why don't you leave?"
The Master went out but then came back and said, "It's dark
outside." Tan lit a paper lantern and held it out to him. As
the Master reached to take it, Tan blew it out. The Master
had a great awakening, and then he made obeisance. Tan said,
"What did you see?" The Master said, "From this day onwards,
I will not doubt the words of any elder monk under heaven."
The following day, Tan ascended to his seat and said, "There
is a man among you whose teeth resemble trees of swords and
whose mouth is like a basin of blood. Yet with one blow, I
caused him to turn around. At a later time, he will stand
upon a peak by himself and propagate this Way of mine." The
Master piled his commentary beside the Dharma Hall and set
it on fire. Later, during the month of chou, in the sixth
year of the xiantong reign period of Tang Emperor Yi, he
announced to the assembly, "To strike emptiness till it
sounds simply gets your mind worked up. Once you awaken from
the dream, there is no awakening. What could there be?" Then
he sat upright and passed away. The posthumous title "Dhyana
Master Jianxing (One Who's Seen the Mind)" was conferred
upon him.
Commentary:
In Sichuan Province, there was a Dharma Master whose lay
surname was Zhou. He was skilled in lecturing the
Vajra Sutra and had written a commentary for the
sutra which he later named the Green Dragon Commentary. He
heard that in Yangzhou in the South, most monks practiced
meditation, but no one spoke the Dharma or lectured the
sutras. "Alas!" He sighed, "These people belong to the
retinue of the demons. People in Buddhism should speak
Dharma and lecture sutras. What is the benefit of sitting in
meditation every day?" Thus he put his Green Dragon
Commentary into two baskets and carried them to the region
of the three rivers- Yangzhou, Nanking and Shanghai. He
wished to go there to speak the sutra and teach living
beings.
Carrying his commentary, not far from
Yangzhou he came upon an old woman selling dianxin (hors d'
oeurvres, or literally 'mind refreshment'). The old woman
said, "Let me ask you a question first. If you can answer
it, I will not take your money. If you cannot answer it,
then I will not sell you any refreshment even if you want to
buy one. Vajra Zhou said, "Fine! Please ask!" The old woman
said, "The Vajra Sutra says, 'The past mind cannot be found.
The present mind cannot be found. The future mind cannot be
found.' Venerable one, which mind did you want to refresh?
You said you wanted dianxin, to refresh the mind, so which
mind do you want to refresh?" Now if Vajra Zhou wanted to
refresh the present mind, the present mind cannot be found.
If he wanted to refresh the past mind, the past mind cannot
be found. As for refreshing the future mind, it cannot be
found either. There was nothing he could say. The old woman
said, "You say you're going south of the river (jiangnan) to
destroy the Chan sect? You can't even answer my question;
what makes you think you're qualified to destroy the Chan
sect?" Vajra Zhou thought, "Aiya! She's right. Although I've
written a commentary on the Vajra Sutra, someone asks a
question and I get stumped." For that reason, he went to see
Dhyana Master Longtan and became Dhyana Master Xuanjian
there at Deshan.
The Master was a native of
Jianzhou. His lay surname was Zhou. He was a son of
the Zhou family. He attended upon Dhyana Master
Longtan. When he first arrived at Dhyana Master
Longtan's place, Longtan did not meet with him, so he said,
"There is nothing at Longtan's." Later when they spoke, he
did not have much to say, but he ended up as Longtan's
attendant.
Late one night, Tan said, "It's
getting late. Why don't you leave? You ought to go
back and rest."
The Master went out but then came
back and said, "It's dark outside." Tan lit a paper lantern
to provide light and held it out to him. As the
Master, Dhyana Master Xuanjian, reached to
take it, Tan, Dhyana Master Longtan, blew
it out.
The Master had a great awakening.
At that very moment, he was enlightened. Seeing the lantern
lit and then blown out, Dhyana Master Xuanjian understood.
Everyone think about this. What do you think he understood?
And right then he made obeisance
to Dhyana Master Longtan. Tan said,
"What did you see?" The Master said, "From this day onwards,
I will not doubt the words of any elder monk under
heaven. I will not have doubts about what the elder
monk says. I understand now. "When one is confused, a
thousand volumes are too few. When enlightened, a single
word is too much." He had written a commentary on the Vajra
Sutra, yet it was if he was scratching in vain, without
reaching an itchy spot. Now that he understood that the
inherent nature is originally bright and does not need to be
illuminated by external light, he would no longer doubt the
words of any monk under heaven.
The following day, Tan ascended
to his seat and said, "There is a man, a very tough
iron man, among you whose teeth resemble trees of
swords and whose mouth is like a basin of blood. Yet with
one blow, I caused him to turn around. At a later time, he
will stand upon a peak by himself. In other words,
he will be extraordinary and outstanding, in a class by
himself. He will stand there and propagate this Way
of mine." The Dhyana Master Xuanjian piled his commentary
beside the Dharma Hall and set it on fire. Later, during the
month of chou, that is, the twelfth lunar month,
in the sixth year of the xiantong reign period of Tang
Emperor Yi, he announced to the assembly,
"To strike emptiness till it sounds simply gets your mind
worked up. It's all false thinking. Once
you awaken from the dream, once you're enlightened,
there is no awakening or enlightenment to
speak of. What could there be? Once you
understand everything, there is nothing at all."
Then he sat upright and passed away into perfect
stillness. The posthumous title "Dhyana Master
Jianxing (One Who's Seen the Mind)" was conferred upon him
by the emperor.
A verse in praise says:
When the lantern is blown out,
Brilliant light floods everywhere.
When the pivot is destroyed,
There's no attachment to the three minds.
Such energy can swallow the Buddhas
And control the Bodhisattvas. A single white cane:
Ah Ah La La!
Commentary:
When the lantern is blown out, / Brilliant light
floods everywhere. When the paper lantern is blown
out, one's inherent brightness appears. When the
pivot is smashed and destroyed,
/ There's no attachment to the three minds.
The minds of the past, present, and future are all gone.
Such energy can swallow the Buddhas / And control
the Bodhisattvas. / A single white cane: Ah Ah La La!
Another verse says:
Attachment to words blocked his inherent brightness.
Arrogant and full of himself, he traveled with a backpack.
The Green Dragon Commentary was his treasure.
The yellow crane soared through the heavens.
A lantern was lit and blown out to show the Truth.
A single blow startled him awake from confused dreams.
Atop a lonely peak, he proclaimed the great doctrine.
His transforming influence reached all sentient creatures.
Commentary:
Attachment to words blocked his inherent brightness.
Vajra Zhou was very attached to words, and so he wrote the
Green Dragon Commentary. His attachment to literature
obstructed his own understanding, yet he did not realize it.
Arrogant and full of himself, he traveled with a
backpack full of commentaries.
The Green Dragon Commentary was
his treasure. The yellow crane soared through the heavens. A
lantern was lit and blown out to show the Truth.
A single blow of the cane startled him awake from
confused dreams, and he vowed never again to doubt
an elder monk's words. Atop a lonely peak, he
proclaimed the great doctrine. Being enlightened,
he propagated the principles of his school and caused it to
flourish. His transforming influence reached all
sentient creatures. All creatures with blood and
breath were transformed by his teaching.
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