緇門警訓 10.27

10.27

元祐二年九月。詔隨州大洪山靈峯寺革律為禪。紹聖元年外臺始請移洛陽少林寺。長老報恩為住持。崇寧改元正月。使來求十方禪院記。乃書曰。大洪山在隨州西南。盤基百餘里。峯頂俯視漢東諸國。林巒丘嶺猶平川也。以耆舊所聞攷之。洪或曰胡。或曰湖。未詳所謂。今以地理考之。四山之間昔為大湖。神龍所居。洪波洋溢莫測涯涘。其後二龍鬪搦開層崖。湖水南落。故今負山之鄉謂之落湖管。此大洪所以得名也。唐元和中洪州開元寺僧善信。即山之慈忍大師也。師從馬祖密傳心要。北遊五臺山禮文殊師利。瞻覩殊勝自慶。菩薩有緣發願為眾僧炊爨三年。寺僧却之流涕嗟慼。有老父曰。子緣不在此往矣行焉。逢隨即止。遇湖即住。師即南邁。以寶曆二年秋七月。抵隨州遠望高峯。問鄉人曰。何山也。鄉人曰。大湖山也。師默契前語。尋山轉麓至于湖側。問歲亢旱。鄉人張武陵具羊豕將用之。何祈于湖龍。師見而悲之。謂武陵曰。雨暘不時本因人心黑業所感。害命濟命重增乃罪。可且勿殺。少須三日吾為爾祈。武陵亦異人也。聞師之言敬信之。師即披榛捫石得山北之巖穴。泊然宴坐。運誠冥禱。雷雨大作霽後數日。武陵迹而求之。師方在定。珠絲羃面號耳挃體。久之方覺。武陵即施此山為師興建精舍。以二子給侍左右。學徒依嚮遂成法席。大和元年五月二十九日。師密語龍神曰。吾前以身代牲。輟汝血食。今捨身餉汝。汝可享吾肉。即引利刀截左膝。復截右膝。門人奔馳。其慈忍膝不克斷。白液流出儼然入滅。張氏二子立觀而化。山南東道奏上其狀。唐文宗嘉之。賜所居額為幽濟禪院。晉天福中改為奇峯寺。本朝元豐元年又改為靈峯寺。皆以禱祈獲應也。自師滅至今三百餘年。而漢廣汝汾之間十數州之民。尊嚴奉事如赴約束。金帛粒米相尾於道。貨強法弱。僧範乃革。前此山峯高峻堂殿樓閣。依山製形後前不倫。向背摩序。恩老至止熟閱形勝。闢途南入以正賓主。鑱崖壘㵎鏟蟻補砌。嵯峨萬仞化為平頂。三門堂殿翼舒繩直。通廊大廡疏戶四達。淨侶雲集藹為叢林。峨眉之寶燈瑞相。清涼之金橋圓光。他方詭觀異境同現。方其廢故而興新也。律之徒懷土而呶呶。會予謫為郡守。舍禪律而訂之曰。律以甲乙禪以十方。而所謂甲乙者。甲從何來乙從何立。而必曰。我慈忍之子孫也。今取人於十方。則忍之後絕矣。乙在子孫甲在慈忍。乙在慈忍甲在馬祖。乙在馬祖甲在南嶽乙在南岳甲在曹溪。推而上之甲乙乃在乎菩提達磨。西天四七。所謂甲乙者。果安在哉。又而所謂十方者。十從何生。方從何起。世間之法以一生二。一二為三。二三為六。三三為九。九者。究也。復歸為一。一九為十。十義乃成。不應突然無一有十。而所謂方者上為方耶。下為方耶。東為方耶。西為方耶。南為方耶。北為方耶。以上為方則諸天所居。非而境界。以下為方則風輪所持。非而居止。以東為方則毘提訶人面如半月。以北為方則欝單越人壽命久長。以西為方則瞿耶尼洲滄波浩渺。以南為方則閻浮提洲象馬殊國。然則甲乙無定。十方無依。競律競禪奚是奚非。律之徒曰。世尊嘗居給孤獨園竹林精舍必知太守言。世尊非耶。予曰汝豈不聞。以大圓覺為我伽藍身心安居平等性智。此非我說。乃是佛說。於是律之徒默然而去。禪者曰。方外之士一瓶一鉢。涉世無求。如鳥飛空遇枝則休。如龜游海值木則浮。來如聚梗去如滅漚。不識使君甲乙之乎。十方之乎。予曰。善哉。佛子。不住內。不住外。不住中間。不住四維上下虛空應無所住而住持。是真十方住持矣。尚何言哉。尚何言哉。時崇寧元年正月上元日記。

In the ninth month of the second year of the Yuanyou era, an imperial decree converted Lingfeng Monastery on Mount Dahong in Suizhou from the Vinaya school to Chan. In the first year of the Shaosheng era, the Regional Surveillance Office first invited Sthavira Bao'en of Shaolin Monastery in Luoyang to become the abbot. In the first month of the first year of the Chongning era, an envoy arrived requesting a record of the Ten Directions Chan Cloister. Thus I wrote: Mount Dahong lies southwest of Suizhou, its base stretching over a hundred li. From its peaks one looks down upon the various states east of the Han River; its forests and crags appear as a flat plain. Examining what is heard from elders, 'Hong' is sometimes called 'Hu' [barbarian] and sometimes 'Hu' [lake], but what was meant is unclear. Examining the geography today, between the four mountains there was anciently a great lake inhabited by divine dragons. Its vast waves surged beyond measure. Afterwards, two dragons fought, splitting open the terraced crags, and the lake waters drained southwards. Therefore, the townships leaning against the mountain are now called the 'Drained Lake District.' This is how Mount Dahong got its name. In the Yuanhe era of the Tang dynasty, the monk Shanxin of Kaiyuan Monastery in Hongzhou was the Great Master Ciren of this mountain. The master secretly received the heart essential from Mazu, and traveled north to Mount Wutai to pay homage to Mañjuśrī. Beholding the extraordinary sights, he rejoiced, and making a connection with the Bodhisattva, vowed to cook and boil for the assembly of monks for three years. The monastery monks turned him away, and he wept in sorrow. An old man said to him: 'Your affinities do not lie here; go forth and journey on. Where you meet Sui, stop; when you encounter a lake, stay.' The master then headed south. In the autumn, the seventh month of the second year of the Baoli era, he reached Suizhou. Gazing at the high peaks from afar, he asked a local person: 'What mountain is this?' The local person replied: 'It is Mount Dahu.' The master silently verified the earlier words. Following the mountain and rounding its foot, he arrived beside the lake. In that year there was a severe drought. A local man named Zhang Wuling had prepared sheep and pigs to offer in prayer to the dragon of the lake. Seeing this, the master took pity and said to Wuling: 'Untimely rain and drought are fundamentally induced by the dark karma in people's minds. Harming life to save life further compounds your transgressions. Do not slaughter them for now; wait just three days and I will pray for you.' Wuling was also an extraordinary man; hearing the master's words, he respectfully believed him. The master then parted the brambles, grasped the stones, and found a rock cave on the north side of the mountain. In tranquil ease he sat in meditation, moving his sincerity in hidden prayer. Thunder and rain burst forth copiously. Several days after clearing, Wuling tracked and searched for him. The master was just in samādhi: spiderwebs veiled his face, insects buzzed in his ears and crawled over his body; only after a long time did he awaken. Wuling thereupon donated this mountain to build a vihāra for the master, sending his two sons to attend and serve at his side. Students flocked to him, and it thus became a place of Dharma teaching. On the twenty-ninth day of the fifth month in the first year of the Dahe era, the master secretly said to the dragon spirits: 'Previously, I substituted myself for the beasts, withholding your blood offerings. Now I abandon my body to feed you; you may enjoy my flesh.' He then drew a sharp knife and severed his left knee, and then severed his right knee. His disciples came rushing up; the knees of Ciren could not be cut through, but white fluid flowed forth, and he solemnly entered extinction. The two sons of the Zhang clan stood watching and transformed as well. The Military Commissioner of Shannan East Circuit memorialized this to the throne. Emperor Wenzong of the Tang commended it and bestowed on his residence the plaque 'Youji Chan Cloister.' In the Tianfu era of the Jin dynasty, it was changed to Qifeng Monastery. In the first year of the Yuanfeng era of the present dynasty, it was changed again to Lingfeng Monastery; all were due to prayers receiving response. From the master's extinction until now it has been more than three hundred years. The people of more than ten prefectures between the broad Han, Ru, and Fen rivers revere and serve it as if fulfilling a covenant. Gold, silk, and grain follow one another continuously on the roads. Wealth grew strong while the Dharma grew weak, and monastic discipline was transformed. Prior to this, the mountain peaks were steep and high, and the halls, pavilions, and towers were laid out conforming to the mountain's shape, disorderly before and behind, rubbing shoulders against one another without order. When Elder En arrived, he thoroughly surveyed the topography: he opened up a path entering from the south to set guest and host in order, chiseled the cliffs, built embankments across ravines, shoveled away ant mounds, and laid masonry. The craggy heights of ten thousand fathoms were turned into a flat summit. The three gates and the halls and pavilions spread like wings, true as a plumb line. Continuous covered walkways and spacious galleries had open doors leading everywhere. Pure companions gathered like clouds, flourishing into a forest of practice. The auspicious sign of the precious lanterns of Emei, the golden bridge and circular halo of Qingliang, and bizarre sights and wondrous realms from other regions appeared together here. Just when the old was being abolished and the new was being raised, the followers of the Vinaya clung to their home territory and complained clamorously. It happened that I was demoted to be prefect of the commandery. Setting aside Chan and Vinaya, I reproved them, saying: 'The Vinaya operates by familial succession (jiayi), while Chan belongs to the ten directions. Now regarding what you call succession: where does the first come from, and where is the second established? Yet you insist on saying: "We are the descendants of Ciren. If people are now drawn from the ten directions, then Ciren's posterity will be severed." The second resides in the descendants, and the first resides in Ciren. The second resides in Ciren, and the first resides in Mazu. The second resides in Mazu, and the first resides in Nanyue. The second resides in Nanyue, and the first resides in Caoxi. Tracing it upward, the first and second lie with Bodhidharma and the twenty-eight patriarchs of the Western Heavens. Where, in truth, does this "first and second" reside? Furthermore, regarding what you call the "ten directions": from where do the ten arise, and from where do directions originate? In worldly phenomena, one gives birth to two; one and two make three; two and three make six; three and three make nine. Nine is the culmination. Returning again to one, one and nine make ten, and the meaning of ten is thus accomplished. It is not that without one there is suddenly a ten. And as for what is called directions: is above a direction? Is below a direction? Is east a direction? Is west a direction? Is south a direction? Is north a direction? If above is taken as a direction, it is the dwelling of the devas, not your realm. If below is taken as a direction, it is sustained by the wind circle, not your dwelling. If east is taken as a direction, then the people of Pūrvavideha have faces like the half-moon. If north is taken as a direction, the people of Uttarakuru have long life spans. If west is taken as a direction, the continent of Aparagodānīya has vast, billowing waves. If south is taken as a direction, the continent of Jambudvīpa has diverse lands of elephants and horses. Therefore, succession has no fixed place, and the ten directions have nothing to rely upon. In contending over Vinaya and contending over Chan, what is right and what is wrong?' The followers of the Vinaya said: 'The Bhagavat once dwelt in Anāthapiṇḍada's Park and the Bamboo Grove Vihāra; he must have known what the prefect says. Was the Bhagavat wrong?' I said: 'Have you not heard: "Taking great, perfect awakening as my monastery, body and mind rest peacefully in the wisdom of equality"? This was not spoken by me; it was spoken by the Buddha.' Thereupon the followers of the Vinaya left in silence. The Chan practitioners said: 'Men beyond the world have but one bowl and one water-jar, traversing the world seeking nothing. Like birds flying in the sky, they rest when meeting a branch; like turtles swimming in the ocean, they float when encountering a log. They come like gathering stems and go like vanishing foam. We know not whether the governor speaks of succession or of the ten directions.' I said: 'Excellent, disciples of the Buddha! Not dwelling within, not dwelling without, not dwelling in between; not dwelling in the four cardinal points, above, below, or in empty space; dwelling by having nothing to dwell upon—this is truly being an abbot of the ten directions! What more is there to say? What more is there to say?' Recorded on the fifteenth day, the Shangyuan Festival, of the first month in the first year of the Chongning era.