佛果圜悟禪師碧巖錄 2.36

2.36

肅宗代宗。皆玄宗之子孫。為太子時。常愛參禪。為國有巨盜。玄宗遂幸蜀。唐本都長安。為安祿山僣據。後都洛陽。肅宗攝政。是時忠國師。在鄧州白崖山住庵。今香嚴道場是也。四十餘年不下山。道行聞于帝里。上元二年勅中使。詔入內。待以師禮。甚敬重之。甞與帝演無上道。師退朝。帝自攀車而送之。朝臣皆有慍色。欲奏其不便。國師具他心通。而先見聖奏曰。我在天帝釋前。見粟散天子。如閃電光相似。帝愈加敬重。及代宗臨御。復延止光宅寺。十有六載。隨機說法。至大曆十年。遷化。山南府青銼山和尚。昔與國師同行。國師甞奏帝令詔他。三詔不起。常罵國師耽名愛利。戀著人間。國師於他父于三朝中。為國師。他家父子。一時參禪。據傳燈錄所考。此乃是代宗設問。若是問國師如何是十身調御。此却是肅宗問也。國師緣終。將入涅槃。乃辭代宗。代宗問曰。國師百年後。所須何物。也只是平常一箇問端。這老漢無風起浪。却道與老僧造箇無縫塔。且道白日青天如此作什麼。做箇塔便了。為什麼却道。做箇無縫塔。代宗也不妨作家。與爾一拶道。請師塔樣。國師良久云。會麼。奇怪這些子。最是難參。大小大國師。被他一拶。直得口似匾檐。然雖如此。若不是這老漢。幾乎弄倒了。多少人道。國師不言處。便是塔樣。若恁麼會。遶磨一宗掃地而盡。若謂良久便是。啞子也合會禪。豈不見外道問佛。不問有言不問無言世尊良久。外道禮拜。贊嘆曰。世尊大慈大悲。開我迷雲。令我得入。及外道去後。阿難問佛。外道有何所證。而言得入。世尊云。如世良馬。見鞭影而行。人多向良久處會。有什麼巴鼻。五祖先師拈云。前面是珍珠瑪瑙。後面是瑪瑙珍珠。左邊是觀音勢至。右邊是文殊普賢。中間有箇旛子。被風吹著。道胡盧胡盧。國師云。會麼。帝曰。不會。却較些子。且道這箇不會。與武帝不識。是同是別。雖然似則似。是則未是。國師云。吾有付法弟子耽源。却諳此事。請詔問之。雪竇拈云。獨掌不浪鳴。代宗不會則且置。耽源還會麼。只消道箇請師塔樣。盡大地人不柰何。五祖先師拈云。爾是一國之師。為箇什麼不道却推與弟子。國師遷化後。帝詔耽源問此意如何。源便來為國師。胡言漢語說道理。自然會他國師說話。只消一頌（祖庭事苑出齊時）湘之南潭之北。中有黃金充一國。無影樹下合同船。瑠璃殿上無知識。耽源名應真。在國師處作侍者。後住吉州耽源寺。時仰山來參耽源。源言重性惡不可犯。住不得。仰山先去參性空禪師。有僧問性空。如何是祖師西來意。空云。如人在千尺井中。不假寸繩出得此人。即答汝西來意。僧云。近日湖南暢和尚。亦為人東語西話。空乃喚沙彌拽出這死屍著（沙彌仰山）山後舉問耽源。如何出得井中人。耽源曰。咄。癡漢。誰在井中。仰山不契。後問溈山。山乃呼慧寂。山應諾。溈云。出了也。仰山因此大悟。云。我在耽源處得體。溈山處得用。也只是這一箇頌子。引人邪解不少。人多錯會道。相是相見。譚是譚論。中間有箇無縫塔。所以道。中有黃金充一國。帝與國師對答。便是無影樹下合同船。帝不會。遂道瑠璃殿上無知識。又有底道。相是相州之南。潭是潭州之北。中有黃金充一國。頌官家眨眼顧視云。這箇是無縫塔。若恁麼會。不出情見。只如雪竇下四轉語。又作麼生會。今人殊不知古人意。且道。湘之南。潭之北。爾作麼生會。中有黃金充一國。爾作麼生會。無影樹下合同船。爾作麼生會。瑠璃殿上無知識。爾作麼生會。若恁麼見得。不妨慶快平生。湘之南潭之北。雪竇道。獨掌不浪鳴。不得已與爾說。中有黃金充一國。雪竇道。山形拄杖子。古人道。識得拄杖子。一生參學事畢。無影樹下合同船。雪竇道。海晏河清。一時豁開戶牖。八面玲瓏。瑠璃殿上無知識。雪竇道。拈了也。一時與爾說了也。不妨難見。見得也好。只是有些子錯認處。隨語生解。至末後道拈了也。却較些子。雪竇分明一時下語了。後面單頌箇無縫塔子。

Suzong and Daizong were both descendants of Xuanzong. When they were crown princes, they always loved practicing Chan. Because there was a great rebel in the realm, Xuanzong fled to Shu. The Tang originally had its capital in Chang'an, but it was usurped and occupied by An Lushan; later the capital was at Luoyang, with Suzong holding the regency. At that time, National Teacher Zhong was staying in a hermitage on Mount Baiya in Dengzhou—which is today the Xiangyan practice center. For more than forty years he did not come down the mountain. His practice of the Way was heard of in the imperial capital. In the second year of the Shangyuan era, [the Emperor] dispatched an imperial envoy with an edict summoning him to the palace, treating him with the etiquette of a teacher, respecting him extremely. Once, when he expounded the supreme Way to the Emperor and the teacher was retiring from court, the Emperor himself held the carriage to see him off. The court ministers all showed displeasure, wishing to memorialize that it was inappropriate. The National Teacher possessed the supernormal knowledge of others' minds, and in advance, seeing the sovereign, memorialized: "Before Śakra, Lord of the Gods, I have seen emperors scattered like millet grains, like flashes of lightning." The Emperor respected him all the more. When Daizong ascended the throne, he again invited him to reside at Guangzhai Monastery for sixteen years, preaching the Dharma in response to potentials until he passed away in the tenth year of the Dali era. The Venerable Monk of Mount Qingcuo in Shannan Prefecture was formerly a fellow traveler of the National Teacher. The National Teacher once memorialized the Emperor to summon him; three edicts were issued, but he did not rise, constantly scolding the National Teacher for being addicted to fame, loving gain, and being attached to the human world. The National Teacher served as National Teacher during three reigns of their father and son. Their father and son simultaneously practiced Chan. According to the examination in the Transmission of the Lamp, this question was posed by Daizong; if it is the question asking the National Teacher, "What is the Regulator of Ten Bodies?", that was asked by Suzong. When the National Teacher's karmic conditions were ending and he was about to enter nirvāṇa, he took leave of Daizong. Daizong asked, "After the National Teacher's hundred years, what will you need?" This was merely an ordinary line of questioning. This old fellow stirred up waves where there was no wind, saying instead, "Build an unbroken stupa for this old monk." Now tell me, under the broad daylight and clear sky, why do this? Just making a stupa would have finished it; why say "make an unbroken stupa"? Daizong was also an adept; he gave him a press, saying, "Please provide the model of the stupa, Teacher." The National Teacher was silent for a good while and said, "Do you understand?" Extraordinary—this tiny bit is the most difficult to investigate! Great as the National Teacher was, pushed by him, his mouth was directly made like a carrying pole. Even so, had it not been for this old fellow, he would have nearly been toppled over. How many people say that the place where the National Teacher did not speak was itself the model of the stupa! If you understand it in this way, the entire school that circles the millstone is swept clean away! If you claim that remaining silent for a good while is it, then mutes should also understand Chan. Have you not seen: a non-Buddhist asked the Buddha, "I do not ask about the spoken; I do not ask about the unspoken." The World-Honoured One was silent for a good while. The non-Buddhist bowed in homage, praised him, and said, "The World-Honoured One, with great benevolence and great compassion, has cleared away the clouds of my delusion and enabled me to enter." After the non-Buddhist left, Ānanda asked the Buddha, "What did the non-Buddhist realize that he spoke of having entered?" The World-Honoured One said, "Like a fine horse in the world, running upon seeing the shadow of the whip." Many people seek understanding in the silence for a good while—what hold is there? My late teacher of Wuzu brought it up and said: "In front are pearls and agates; behind are agates and pearls. On the left are Avalokiteśvara and Mahāsthāmaprāpta; on the right are Mañjuśrī and Samantabhadra. In the middle is a banner, blown by the wind, saying, 'Hulu, hulu!'" The National Teacher said, "Do you understand?" The Emperor said, "I do not understand." This is somewhat better. Now tell me: is this "I do not understand" the same as or different from Emperor Wu's "I do not know"? Although they seem alike, they are not quite. The National Teacher said, "I have a Dharma-heir disciple named Danyuan, who is well acquainted with this matter. Please issue an edict to ask him." Xuedou brought this up and said, "A single hand does not clap for nothing." Setting aside for a moment that Daizong did not understand, did Danyuan understand? It only took saying "Please provide the model of the stupa, Teacher"—the whole earth could do nothing about it. My late teacher of Wuzu brought this up and said: "You are the teacher of an entire country; why didn't you speak, but instead pushed it onto your disciple?" After the National Teacher passed away, the Emperor summoned Danyuan and asked what this meant. Danyuan then came to speak principles in barbarian words and Han phrases for the National Teacher's sake; naturally he understood the National Teacher's words. He needed only one verse (it is recorded in the Forest of Affairs from the Ancestral Hall as being of the Qi era): / "South of Xiang, north of Tan; / Therein is yellow gold filling a whole country. / Under the shadowless tree, the same boat; / On the vaidūrya palace terrace, no kalyāṇamitra." / Danyuan was named Yingzhen; he served as attendant at the National Teacher's place, and later resided at Danyuan Temple in Jizhou. At that time, Yangshan came to study with Danyuan. Danyuan's words were weighty and his temper severe, not to be crossed; one could not stay. Yangshan first went to study with Chan Master Xingkong. A monk asked Xingkong, "What is the intention of the ancestral master's coming from the West?" Kong said, "Suppose a person is in a thousand-foot well; if you can get this person out without using an inch of rope, I will answer your intention of coming from the West." The monk said, "Recently Venerable Chang of Hunan also talked east and west for people." Kong then called to a novice, "Drag out this dead corpse!" (The novice was Yangshan.) Later Yangshan brought this up to ask Danyuan, "How do you get the person out of the well?" Danyuan said, "Bah! Foolish fellow, who is in the well?" Yangshan did not tally with this. Later he asked Guishan. Guishan then called, "Huiji!" Shan responded, "Yes?" Gui said, "He is out!" Yangshan was greatly enlightened through this and said, "At Danyuan's place I attained the substance; at Guishan's place I attained the function." It is merely this single verse that has led people into quite a few crooked understandings. Many people misunderstand it, saying: 'Xiang' means seeing each other (xiangjian); 'Tan' means discussing (tanlun); and in between is the unbroken stupa—therefore it is said, 'Therein is yellow gold filling a whole country.' The dialogue between the Emperor and the National Teacher is precisely 'under the shadowless tree, the same boat.' The Emperor did not understand, hence it is said, 'On the vaidūrya palace terrace, no kalyāṇamitra.' There are also those who say: 'Xiang' is south of Xiangzhou, 'Tan' is north of Tanzhou; 'therein is yellow gold filling a whole country' praises the official's winking and looking around, saying, 'This is the unbroken stupa.' If you understand it like this, you do not get beyond emotional views. Take Xuedou's four turning words—how do you understand them? People today do not know the ancients' intent at all. Tell me: 'South of Xiang, north of Tan'—how do you understand it? 'Therein is yellow gold filling a whole country'—how do you understand it? 'Under the shadowless tree, the same boat'—how do you understand it? 'On the vaidūrya palace terrace, no kalyāṇamitra'—how do you understand it? If you can see it like this, it is indeed a lifelong joy! 'South of Xiang, north of Tan'—Xuedou says: 'A single hand does not clap for nothing.' Having no choice, he speaks to you. 'Therein is yellow gold filling a whole country'—Xuedou says: 'A staff in the shape of a mountain.' An ancient said: 'Recognize the staff, and a lifetime's task of study is finished.' 'Under the shadowless tree, the same boat'—Xuedou says: 'The sea is calm, the river is clear.' In an instant, the doors and windows are thrown open, lucid and transparent on all eight sides. 'On the vaidūrya palace terrace, no kalyāṇamitra'—Xuedou says: 'Plucked up and presented.' In an instant he has explained it all to you. It is indeed hard to see; if you can see it, that is fine, but there is still a bit of mistaken recognition, giving rise to understanding following words. Reaching the very end, saying 'Plucked up and presented' is somewhat better. Xuedou clearly gave words for each; afterward he specially chanted the unbroken stupa.