宏智禪師廣錄 9.517

9.517

聖語。還其故寺之半。師之受請而未至也。僧伽塔相輪中。香煙騰空。直亘東南。師入寺乃止。建炎元年。住舒州太平。又住江州圓通能仁。自能仁謝事游雲居。時圓悟勤禪師住山。會長蘆虛席。大眾必欲得師。圓悟與安定郡王令袊。力勉共行入寺。未幾知事以乏糧告。師不答。時大𡨥李在。抄界境上。領兵入寺。無不惶駭。師安坐堂上待其來。以善言誘之。在稽首信服。揮其眾輦金穀以供眾。一方亦賴以安。建炎三年秋。渡江至明州。欲泛海禮補陀觀音。道由天童山之景德寺。適闕主者。眾見師來。密以告郡。師微聞即遁去。大眾圍繞通夕不得行。不得已而受請。未幾膚人侵犯境內。諸寺皆謝遣雲游。師獨來者不拒。或以為不可。師喻之曰。明日𡨥至。寺將一空。即今幸其尚為我有。可不與眾共之乎。已而𡨥至。登塔嶺以望。若有所見。遂斂兵而退。秋毫無所犯。人皆歡服。以為神助。伯庠聞師名舊矣。歲在戊午。教授州學。始識其面。甞訪師自小白捨舟道。松陰二十餘里。雄樓傑閣。突出萬山之中。固已駭所未見。入門禪毳萬指。默座禪床。無謦欬者（伯庠）頃侍老先參政。遍歷襄漢江西南嶽。未有如是盛也。聞之長老尊宿。皆云。天童舊眾不滿二百。師之來四方學者。爭先奔湊。如飛走之宗鳳麟。百川之赴滄海。今踰千二百眾矣。來者益多。甑釜將槁。主者惶懼不知所以為計。白師以僧糧垂盡。師笑曰。人各有口非汝憂也。言未既。閽者告嘉禾錢氏航米千斛艤於岸矣。紹興八年九月。被旨住鹽安府靈隱寺。將行大眾悲號。有烏萬數。亦哀鳴隨師。踰數時乃散。十月有。

sacred words, returning half of his former monastery to him. When the Master had accepted the invitation but not yet arrived, a cloud of fragrant incense rose into the air from within the finial rings of the Saṅgha Stūpa, stretching straight toward the southeast; only when the Master entered the monastery did it cease. In the first year of Jianyan (1127), he resided at Taiping in Shuzhou, and also resided at Nengren of Yuantong in Jiangzhou. From Nengren he resigned his duties and traveled to Yunju. At that time, Chan Master Yuanwu Keqin resided on the mountain. As it happened, the seat at Changlu fell vacant, and the great assembly insisted on having the Master. Yuanwu, together with Prince Lingling of Anding Commandery, strongly urged him to go along and enter the monastery. Before long, the administrator reported a shortage of provisions. The Master did not answer. At that time, the great bandit Li Zai raided along the borders and led troops into the monastery; no one was not panicked and terrified. The Master sat calmly in the hall awaiting his coming and guided him with kind words. Zai bowed his head in faithful submission, waved to his followers to transport gold and grain to offer to the assembly, and the whole region also relied on this for peace. In the autumn of the third year of Jianyan (1129), he crossed the river to Mingzhou, intending to sail the sea to pay reverence to Guanyin at Potalaka. His road went past Jingde Monastery on Mount Tiantong. As it happened, an abbot was lacking. The assembly saw the Master coming and secretly reported it to the commandery. The Master got wind of it and immediately fled away. The great assembly surrounded him throughout the night so that he could not leave. Having no alternative, he accepted the invitation. Before long, northern invaders encroached upon the borders. All the monasteries declined and dismissed wandering monks; the Master alone did not refuse anyone who came. Some considered this impermissible, but the Master instructed them, saying: 'Tomorrow when the bandits arrive, the monastery will be completely emptied. Right now, by good fortune, it is still ours to have; how could we not share it with the assembly?' Soon after, when the bandits arrived, they ascended Pagoda Ridge to look out, seemed to see something, and thereupon withdrew their troops and retreated, not harming a single autumn hair. Everyone joyfully submitted, considering it divine assistance. I, Boxiang, have heard the Master's name of old. In the wuwu year (1138), while serving as professor in the prefectural school, I first came to know his face. I once visited the Master via the boat-abandoning road from Xiaobai: the pine shade stretched for more than twenty li, and towering halls and prominent pavilions jutted out from amidst ten thousand mountains, truly astounding me with what I had never before seen. Entering the gate, ten thousand fingers of Chan monks sat silently on their meditation platforms, without anyone coughing. Formerly, when I attended the venerable former Participant in Determining Governmental Matters, I traveled all over the Xiang and Han rivers, Jiangxi, and the Southern Peak, but there was never anything as magnificent as this. Hearing from the elder venerable worthies, they all said: 'Tiantong's former assembly did not reach two hundred. Since the Master's coming, students from the four directions have vied to rush and gather here, just as flying and running creatures honor the phoenix and the qilin, or the hundred streams flow to the vast sea. Now the assembly exceeds one thousand two hundred.' As more and more came, the pots and cauldrons were on the verge of running dry. The administrators were terrified and did not know how to plan, so they informed the Master that the monks' provisions were nearly exhausted. The Master smiled and said: 'Each person has his own mouth; it is not for you to worry.' Before his words were finished, the gatekeeper reported that the Qian family of Jiahe had moored a boat carrying a thousand bushels of rice at the shore. In the ninth month of the eighth year of Shaoxing (1138), he received an imperial decree to reside at Lingyin Monastery in Lin'an Prefecture. When he was about to set out, the great assembly wailed in grief, and crows by the myriad also followed the Master with mournful cries, dispersing only after several hours. In the tenth month, there was