人天眼目 6.138

6.138

宋景德傳燈。止載天皇悟嗣石頭。而不知同時有二道悟。一嗣馬祖。住荊州城西天王寺。一嗣石頭。住荊州城東天皇寺。歷考唐歸登撰南嶽碑圭峯答裴相國宗趣狀權德輿撰馬祖塔銘。皆可據。及後達觀頴所引丘玄素符載二塔銘。載之益詳。此無可疑者。但丘銘中。以龍潭信嗣天王悟。此則不能無疑焉。予嘗考雪峯語錄。峯對閩王。自稱得先德山石頭之道。又鼓山晏國師語錄序中。亦稱晏為石頭五葉孫。此二書在五代之際。去龍潭不遠。豈應遽忘其所自哉。據此則知。龍潭信所嗣者。天皇悟非天王悟。其證一也。又龍潭信。家居荊州城東天皇巷。以賣餅為業。日以十餅饋天皇和尚。皇每食畢。常留一餅曰。吾惠汝以蔭子孫。信一日自念曰。餅是我持去。何以返遺我。其別有旨邪。遂造而問焉。皇曰。是汝持來復汝何咎。信聞之。頗曉玄旨。因投出家。皇曰。汝昔崇福善。今信吾言。可名崇信。繇是服勤左右。據此則知。龍潭信所嗣者。天皇悟非天王悟。其證二也。又信一日問天皇曰。某自到來不蒙指示心要。皇曰。自汝到來。吾未嘗不指示汝心要。信曰。何處指示。皇曰。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾為汝低頭。何處不指示汝心要。師低頭良久。皇曰。見則直下便見。擬思即差。師當下開解。復問。如何保任。皇曰。任性逍遙。隨緣放曠。但盡凡心。別無聖解。又一日問。從上相傳底事如何。皇曰。不是明汝來處不得。信曰。這個眼目幾人具得。皇曰。淺草易於長蘆。據此則知。龍潭信所嗣者。天皇悟非天王悟。其證三也。今此三段所證昭彰如是。而丘玄素塔銘中。以龍潭嗣天王。何得獨異。察知。明是後人。妄將崇信。改入天王塔銘中。以為爭端耳。不然必將前三段所證之文。一筆抹去。而後可以成其說也。又張無盡嘗謂。雲門機鋒似臨濟。宜為馬祖之後。此則齊東野人之語也。古來同稟一師。而機鋒各別者多矣。豈必盡同。如雲門法眼。同出雪峯。若雲門。當歸馬祖。則法眼又當歸石頭耶。如丹霞投子機鋒。不亞臨濟。杏山與三聖。皆失機於石室。則丹霞投子石室。又當改入馬祖下耶。又如南泉父子。皆馬祖之嗣也。而不用棒喝。溈山父子。皆百丈之嗣也。而不事孤峻。又當改入石頭下耶。且予甞考雪峯全錄。其禪備眾格。波瀾濶大。故其語。有時似臨濟。有時似曹洞。其徒如玄沙長慶保福鼓山安國清鏡等皆然。即雲門雖機用獨峻。而實語不十成。機不觸犯。且歷參曹山疎山九峯乾峯。其語具在。如三種病二種光等語。則全本乾峯。此尤其顯然者也。豈可謂其同於臨濟當嗣馬祖下也。無知之徒。固難與辯。高明之士。可考而知。故作是以告天下智者。幸詳察焉（見永覺晚錄）。

The Song Jingde chuandeng [lu] only records that Tianhuang Wu succeeded Shitou, unaware that at the same time there were two Daowus: one succeeded Mazu and resided at Tianwang Monastery to the west of the city of Jingzhou; the other succeeded Shitou and resided at Tianhuang Monastery to the east of the city of Jingzhou. Successive examinations of the Nanyue stele written by Gui Deng of the Tang, Guifeng's Statement on the Doctrinal Principles in Reply to Chancellor Pei, and the stupa inscription for Mazu written by Quan Deyu all provide evidence. Later, the two stupa inscriptions by Qiu Xuansu and Fu Zai cited by Daguan Ying record it with even greater detail; about this there can be no doubt. However, in Qiu's inscription, Longtan Xin is made to succeed Tianwang Wu, and about this one cannot help but harbor doubt. I once examined the recorded sayings of Xuefeng: speaking to the King of Min, Xuefeng himself claimed to have attained the Way of former Deshan and Shitou. Furthermore, in the preface to the recorded sayings of National Teacher Yan of Gushan, Yan is also called a fifth-generation descendant of Shitou. These two works date from the Five Dynasties period, not far removed from Longtan; how could they have so hastily forgotten their own origin? Based on this, one knows that the one succeeded by Longtan Xin was Tianhuang Wu, not Tianwang Wu; this is the first proof. Furthermore, Longtan Xin's family lived in Tianhuang Lane east of the city of Jingzhou, making a living by selling cakes. Daily he would present ten cakes to the Venerable Tianhuang. Every time Tianhuang finished eating, he would always leave one cake, saying: 'I bestow this on you to provide shade for your descendants.' One day Xin thought to himself: 'The cakes were brought by me; why does he return one to me instead? Does it have another meaning?' Thereupon he approached and asked him. Tianhuang said: 'It was you who brought it; what fault is there in returning it to you?' Hearing this, Xin understood much of the profound import, and thereupon applied to leave household life. Tianhuang said: 'Formerly you honored (chong) merit and good fortune, and now you believe (xin) my words; you may be named Chongxin.' From then on he served him with diligence at his side. Based on this, one knows that the one succeeded by Longtan Xin was Tianhuang Wu, not Tianwang Wu; this is the second proof. Furthermore, one day Xin asked Tianhuang: 'Since my arrival, I have not received your instruction in the essentials of mind.' Tianhuang said: 'Since your arrival, I have never failed to instruct you in the essentials of mind.' Xin said: 'Where did you instruct me?' Tianhuang said: 'When you brought tea, I received it for you; when you served food, I accepted it for you; when you made obeisance, I bowed my head for you. Where was it not instructing you in the essentials of mind?' The Master lowered his head for a long time. Tianhuang said: 'If you see it, see it directly on the spot; deliberate thinking is immediately an error.' On the spot the Master had an awakening. He asked further: 'How should I preserve it?' Tianhuang said: 'Give rein to your nature and wander freely; accord with conditions and be unrestrained. Simply exhaust ordinary worldly mind; there is no other holy understanding.' Another day he asked: 'What is the matter transmitted from of old?' Tianhuang said: 'One cannot do without illuminating where you come from.' Xin said: 'How many people possess this eye?' Tianhuang said: 'Shallow grass is more abundant than tall reeds.' Based on this, one knows that the one succeeded by Longtan Xin was Tianhuang Wu, not Tianwang Wu; this is the third proof. Now that the proofs of these three passages are so manifest, why does Qiu Xuansu's stupa inscription uniquely differ by having Longtan succeed Tianwang? Upon examination, one realizes that this is clearly because later people falsely inserted Chongxin into Tianwang's stupa inscription to serve as grounds for sectarian dispute, nothing more. Otherwise, one would have to wipe out the texts evidenced in the preceding three passages with a single stroke of the brush before their theory could be established. Furthermore, Zhang Wujin once claimed: 'Yunmen's sharp dynamic resembles Linji; he should be a descendant of Mazu.' This is mere rustic prattle from east of Qi! From ancient times, those who received instruction from the same master and yet possessed completely distinct dynamics are many indeed; how must they all be identical? For instance, Yunmen and Fayan both came out of Xuefeng. If Yunmen should be assigned to Mazu, then should Fayan again be assigned to Shitou? The sharp dynamic of Danxia and Touzi was not inferior to that of Linji; Xingshan and Sansheng both lost their dynamic at Shishi; should Danxia, Touzi, and Shishi then again be altered to fall under Mazu? Furthermore, Nanquan and his disciples were all successors of Mazu, yet they did not use the stick and shout; Guishan and his disciples were all successors of Baizhang, yet they did not make a practice of isolated steepness; should they then be altered to fall under Shitou? Moreover, I once examined the complete recorded sayings of Xuefeng: his Chan possessed all manners and styles, vast and wide as oceanic waves. Hence his words sometimes resembled Linji, and sometimes resembled Caodong. His disciples, such as Xuansha, Changqing, Baofu, Gushan, Anguo, Qingjing, and others, were all like this. Even Yunmen, although his dynamic functioning was uniquely steep, in truth his words were not absolute and his dynamic did not provoke offense. Moreover, he successively studied with Caoshan, Shushan, Jiufeng, and Qianfeng; his words are all extant. Words such as 'three kinds of illness and two kinds of light' are entirely based on Qianfeng; this is especially obvious. How can it be said that because he was similar to Linji, he should be a successor under Mazu? It is certainly difficult to debate with the ignorant, but exalted and discerning persons can examine and know this. Therefore I have composed this to inform the wise of the world, hoping they will examine it with care. (See Yongjue wanlu.)