[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大慧普覺禪師宗門武庫](https://indike.org/pramana/in.bauddha.taisho.1998b) › 1.79 # 大慧普覺禪師宗門武庫 1.79 大慧普覺禪師宗門武庫 1.79 - **Language:** Classical Chinese ### [1.79](https://indike.org/pramana/in.bauddha.taisho.1998b.1.79) 張無盡丞相，十九歲應舉入京，經由向家，向家夜夢人報曰：「明日接相公。」凌晨淨室以待，至晚見一窮揩大著黃道服，乃無盡也。向禮延之，問秀才何往。無盡以實告，向曰：「秀才未娶，當以女奉灑掃。」無盡謙辭再三，向曰：「此行若不了當，吾亦不爽前約。」後果及第，乃娶之。初任主簿，因入僧寺，見藏經梵夾齊整，乃怫然曰：「吾孔聖之教，不如胡人之書人所仰重。」夜坐書院中，研墨吮筆，憑紙長吟。中夜不眠，向氏呼曰：「官人夜深，何不睡去。」無盡以前意白之，正此著無佛論。向應聲曰：「既是無佛，何論之有？當須著有佛論始得。」無盡疑其言遂已，及訪一同列，見佛龕前經卷，乃問曰：「此何書也？」同列曰：「《維摩詰所說經》。」無盡信手開卷，閻到此病非地大亦不離地大處，歎曰：「胡人之語，亦能爾耶。」問：「此經幾卷？」曰：「三卷。」可借歸盡讀，向氏問：「看何書？」無盡曰：「《維摩詰所說經》。」向氏曰：「可熟讀此經，然後著無佛論也。」無盡悚然異其言，由是深信佛乘，留心祖道。後為江西漕，遍參祖席，首謁東林照覺總公，總詰其所見處，與己符合，乃印可之曰：「吾有得法弟子住玉溪，乃慈古鏡也，亦可與語。」無盡復因按部過分寧，諸禪迓之。無盡到，先致敬玉溪慈，次及諸山，最後問兜率悅禪師，悅為人短小，無盡曾見龔德莊說，聰明可人，乃曰：「聞公善文章。」悅大笑曰：「運使失却一隻眼了也。某臨濟九世孫，對運使論文章，政如運使對某論禪也。」無盡不然其語，乃強屈指曰：「是九世也。」又問：「玉溪去此多少？」曰：「三十里。」曰：「兜率聻。」曰：「五里。」無盡是夜乃至兜率。悅先一夜夢日輪升天，被悅以手摶取，乃說與首座云：「日輪運轉之義，聞張運使非久過此，吾當深錐痛剳。若肯回頭，則吾門幸事。」首座云：「今之士大夫受人取奉慣，恐惡發，別生事也。」悅云：「正使煩惱，只退得我院，別無事也。」無盡與悅語次，稱賞東林，悅未肯其說，無盡乃題寺後擬瀑軒詩，其略云：「不向廬山尋落處，象王鼻孔謾遼天。」意譏其不肯東林也。公徐語及宗門事，悅曰：「今日與運使相陪，人事已困，珍重睡去。」至更深，悅起來與無盡論此事，焚香請十方諸佛作證，東林既印可運使，運使於佛祖言教有少疑否？無盡曰：「有。」悅曰：「疑何等語？」曰：「疑香嚴獨脚頌德山托鉢因緣。」悅曰：「既於此有疑，其餘安得無耶？只如言末後句，是有耶是無耶？」無盡曰：「有。」悅大笑，遂歸方丈閑却門。無盡一夜睡不穩，至五更下床觸翻蹋床，忽然省得，有頌曰：「鼓寂鍾沈托鉢回，巖頭一拶語如雷，果然秖得三年活，莫是遭他受記來。」遂扣方丈門云：「某已捉得賊了。」悅曰：「贓物在甚處？」無盡無語，悅云：「都運且去，來日相見。」翌日無盡遂舉前頌呈之，悅乃謂無盡曰：「參禪只為命根，不斷依語生解，如是之說，公已深悟，然至極微細處，使人不覺不知墮在區宇。」悅後作頌證之云：「等閑行處，步步皆如，雖居聲色，寧滯有無？一心靡異，萬法非殊，休分體用，莫擇精麁。臨機不礙，應物無拘，是非情盡，凡聖皆除。誰得誰失，何親何疎，拈頭作尾，指實為虛。翻身魔界，轉脚邪塗，了非逆順，不犯工夫。」無盡邀悅至建昌，途中一一伺察，有十頌敘其事，悅亦以十頌酬之，時元祐八年八月也。 > When Prime Minister Zhang Wujin went to the capital at nineteen to sit for the civil service examinations, he passed through the Xiang household. That night, someone in the Xiang household had a dream where a person announced, “Tomorrow you will receive the minister.” At dawn, they swept and cleaned a room to wait for him. Toward evening, they saw a poor scholar wearing a yellow Daoist robe; it was Wujin. Master Xiang greeted him with courtesy, welcomed him in, and asked where the scholar was headed. Wujin told him the truth. Xiang said, “Scholar, you are not yet married; I should offer my daughter to attend to sweeping and sprinkling for you.” Wujin declined politely several times. Xiang said, “Even if this trip is unsuccessful, I shall not break my previous promise.” Later, he did indeed pass the examination, and so he married her. > > In his first post as registrar, he entered a Buddhist monastery and saw the Tripitaka in palm-leaf volumes neatly arranged. He remarked indignantly, “The teachings of our Sage Confucius are not revered and respected by people as much as the books of the barbarians!” Sitting in his study at night, he ground ink and moistened his brush, leaning over paper and chanting aloud at length. Staying awake in the middle of the night, Lady Xiang called out, “My lord, it is deep into the night; why not go to sleep?” Wujin told her his earlier thoughts: that he was composing an \*Essay on the Non-existence of Buddha\*. Lady Xiang replied on the spot, “Since there is no Buddha, what essay can there be? You should compose an \*Essay on the Existence of Buddha\* before it will do.” Wujin harbored doubts at her words and thereupon dropped the matter. > > Later, when visiting a colleague, he saw a sutra scroll in front of a Buddha niche and asked, “What book is this?” The colleague said, “The \*Vimalakīrti-nirdeśa Sūtra\*.” Wujin opened the scroll casually, reading up to the passage where it says that this illness is not of the earth element, nor is it apart from the earth element. He exclaimed in admiration, “Can the words of the barbarians reach such heights as this?” He asked, “How many fascicles does this sutra have?” The colleague replied, “Three fascicles.” He borrowed it to take home and read it completely. Lady Xiang asked, “What book are you reading?” Wujin said, “The \*Vimalakīrti-nirdeśa Sūtra\*.” Lady Xiang said, “You may read this sutra thoroughly, and only then compose your \*Essay on the Non-existence of Buddha\*.” Wujin was startled and amazed by her words; from then on he had deep faith in the Buddha Vehicle and turned his mind to the path of the patriarchs. > > Later, while serving as the fiscal commissioner of Jiangxi, he visited ancestral seats everywhere. First he called upon Master Zhaojue Zong of Donglin. Zong questioned him on the point of his understanding, and finding it in accord with his own, he gave him seal of approval, saying, “I have a Dharma heir residing at Yuxi, who is Ci Gujing; you may speak with him as well.” > > Later, while inspecting his administrative circuit, Wujin passed through Fenning, and the monks from the various Chan monasteries welcomed him. When Wujin arrived, he first paid respects to Ci of Yuxi, then to the other mountains, and lastly inquired after Chan Master Doushuai Yue. Yue was short and small of stature; Wujin had once heard Gong Dezhuang say that he was intelligent and charming, so he said, “I hear that the venerable master is good at literature.” Yue laughed loudly and said, “The Transport Commissioner has lost an eye! I am a ninth-generation descendant of Linji; for me to discuss literature with the Transport Commissioner is just like the Transport Commissioner discussing Chan with me.” Wujin did not think his words were correct, so he stiffly counted on his fingers and said, “Yes, nine generations.” He then asked, “How far is Yuxi from here?” Yue said, “Thirty li.” He asked, “And Doushuai?” Yue said, “Five li.” That night Wujin went to Doushuai. > > The night before, Yue had dreamed that the sun rose into the sky and he seized it with his hands. He recounted this to the head monk, saying, “The sun wheel conveys the meaning of transport (yun). I hear that Transport Commissioner Zhang will pass by here before long; I should pierce him deeply and prick him sharply. If he is willing to turn his head, it will be a fortunate thing for our school.” The head monk said, “Scholars and officials today are accustomed to being flattered; I fear he will become angry and cause other troubles.” Yue said, “Even if he is upset, at most he can only dismiss me from my temple; there will be no other trouble.” > > While Wujin was conversing with Yue, he praised Donglin. Yue would not concede to what he said. Wujin thereupon inscribed a poem on the Pseudo-Waterfall Pavilion behind the temple, which read in part: > “Not looking toward Mount Lu to find where it falls, > The elephant king's nostrils vainly reach across the sky.” > His intention was to mock Yue for not yielding to Donglin. > > The minister leisurely brought up matters of the Chan school. Yue said, “Today, accompanying the Transport Commissioner, I am exhausted from social pleasantries; take care, go to sleep.” Late into the night, Yue arose and discussed this matter with Wujin. Burning incense, he asked the Buddhas of the ten directions to bear witness: “Since Donglin has sealed and approved the Transport Commissioner, does the Transport Commissioner have even the slightest doubt regarding the teachings of the Buddhas and Patriarchs?” Wujin said, “I do.” Yue asked, “What kind of words do you doubt?” He said, “I doubt Xiangyan's 'One-legged verse' and the story of Deshan carrying his bowl.” Yue said, “Since you have doubts about this, how could you be without doubts about the rest? Taking just the 'last word', is there one, or is there not?” Wujin said, “There is.” Yue laughed loudly, returned to the abbot's quarters, and shut the door. > > Wujin could not sleep soundly all night. At the fifth watch, getting off the bed, he knocked over the footstool and suddenly came to an awakening. He composed a verse: > “The drum fell silent, the bell sank down, and he returned carrying his bowl; > Yantou's single thrust was like thunder. > As expected, he only lived for three more years; > Could it be that he had received his prophecy from him?” > He then knocked on the door of the abbot's quarters, saying, “I have caught the thief!” Yue asked, “Where is the stolen loot?” Wujin was speechless. Yue said, “Transport Commissioner, go for now; we shall see each other tomorrow.” > > The next day Wujin presented his earlier verse. Yue said to Wujin, “Investigating Chan is solely because the life-root is not cut off; one relies on words to give rise to understanding. As for such explanations, you have already awakened deeply to them, but when it comes to the extremely subtle places, they make one unconsciously and unknowingly fall into boundaries and domains.” Later, Yue composed a verse to confirm this, saying: > “Wherever one walks casually, step by step all is thus; > Though dwelling amidst sounds and forms, how could one stagnate in being or non-being? > The one mind has no difference, the ten thousand dharmas are not distinct; > Cease distinguishing essence and function, do not choose between fine and coarse. > Confronting the dynamic without obstruction, responding to things without restraint; > Sentiments of right and wrong exhausted, both the ordinary and the holy are eliminated. > Who gains and who loses? Who is intimate and who is distant? > Taking the head as the tail, pointing to the real as empty. > Turning one's body in the realm of Māra, turning one's feet on perverse paths; > Realizing there is neither opposition nor accord, one expends no effort.” > Wujin invited Yue to Jianchang. Along the way he observed him closely, composing ten verses to recount these matters; Yue also responded with ten verses. This was in the eighth month of the eighth year of the Yuanyou era. > — English (machine translation) (machine translation) - [Previous: 1.78](https://indike.org/pramana/in.bauddha.taisho.1998b.1.78) - [Next: 1.80](https://indike.org/pramana/in.bauddha.taisho.1998b.1.80) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1998b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998b~en-mt.1.79) — English, machine translation ## Linked texts (1) - [續傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2077.26.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998b.1.79](https://indike.org/pramana/in.bauddha.taisho.1998b.1.79) · Pramāṇa