佛祖歷代通載 16.46

16.46

（廿六）　黃蘗希運禪師示寂。師福唐人。姿貌豐碩。游方晚趍江西參馬祖。值祖歸寂。乃見百丈問馬祖平日機緣。丈舉再參馬祖掛拂話。師於言下大。悟曰子他日嗣馬祖去。師曰。不然今日因師舉得見馬祖大機之用。若嗣馬祖喪我兒孫。丈曰。如是如是。見與師齊減師半德。見過於師乃堪傳受。師自是混迹于眾後於豫章遇觀察使裴休。道緣契合遂出世說法。嘗示眾曰。汝等諸人欲何所求。遂以捧趁去。而眾不散。因謂之曰。汝曹盡是噇酒糟漢。恁麼行脚取笑於人。但見八百一千便去。不可只圖熱鬧也。老漢行脚時。或遇草根下有一箇漢。便從頂上一錐看他。若知痛痒。可以布袋盛米供養他。可中總似儞如此容易。何處更有今日事。汝等既稱行脚。亦須著些精神還知道大唐國裏無禪師。時有僧出云。只如諸方尊宿聚徒闡化。又作麼生。師曰。不道無禪。只是無師。豈不見馬大師座下出八十四人坐大道場。得大師正眼者。止三兩人而已。歸宗和上是其一也。出家人須知有從上來事分。且如四祖下牛頭融大師。橫說竪說猶不知向上關捩子。有此限腦方辨得邪正宗黨。且當人事宜不能體會得。但知學語言念向肚皮裏安著。到處稱我會禪。還替得汝生死麼。輕忽老宿入地獄如箭。我才見入門來。便識得儞了也。還知麼急須努力莫容易事。持片衣口食空過一生。明眼人笑汝。久後總被俗人算將去在。宜自看遠近。是阿誰分上事。若會即便會。不會即散去。大中三年終於黃蘗勅諡斷際禪師。塔曰廣業。

(26) Chan Master Xiyun of Huangbo entered into extinction. The Master was a man of Futang, with a full and imposing countenance. In his later wandering, he hastened to Jiangxi to call on Mazu, but arrived just when Mazu had entered into extinction. He then visited Baizhang and asked about Mazu's everyday encounters. Baizhang brought up the story of his second visit to Mazu and the hanging of the whisk. Upon these words, the Master had a great awakening. Baizhang said, "In the future, you will succeed Mazu." The Master said, "Not so. Today, because the Master cited it, I have been able to see Mazu's function of great capacity. If I were to succeed Mazu, I would ruin my descendants." Baizhang said, "So it is, so it is. One whose view equals his master's diminishes his master's virtue by half; only one whose view surpasses his master's is fit to receive the transmission." From then on, the Master concealed his tracks among the assembly. Later, in Yuzhang, he met Surveillance Commissioner Pei Xiu; their conditions for the Way matched, whereupon he came into the world to preach the Dharma. He once instructed the assembly, saying: "What do you all seek?" He then chased them away with his staff, but the assembly did not disperse. Thereupon he told them: "You fellows are all wine-dreg-guzzlers! Wandering on foot like this, you make yourselves laughingstocks for others. As soon as you see eight hundred or a thousand people, off you go; you must not merely seek the excitement of a crowd! When this old fellow was wandering on foot, if I encountered a man beneath the grass roots, I would jab a bodkin into the crown of his head to test him: if he knew pain and itch, I could fill a cloth bag with rice to provide for him. If everything were as easy as you take it to be, where would today's matter ever be found? Since you claim to be wandering on foot, you must put forth some energy! Do you know that in the Great Tang Empire there are no Chan masters?" At that time a monk stepped forward and said, "What about the venerable elders in all directions who assemble disciples to propagate the transformation?" The Master said, "I do not say there is no Chan, only that there are no masters. Have you not seen that under Great Master Ma, eighty-four persons emerged to occupy great bodhimaṇḍas, yet those who attained the Great Master's true eye were merely two or three? Master Guizong was one of them. Those who leave home must understand that there is a share in the matter from above. Take, for instance, Master Rong of Niutou under the Fourth Patriarch: though he spoke across and spoke through, he still did not know the critical pivot leading upward. Only with such a skull-eye can one distinguish heterodox and orthodox factions. You cannot even comprehend the ordinary conduct of a person, but only know how to study words and store them inside your bellies, going everywhere claiming, 'I understand Chan!' Can that substitute for your birth and death? Despising old seniors, one enters hell like an arrow. As soon as I see you enter the gate, I already recognize you! Do you understand? You must urgently make effort; do not take this matter lightly! Clinging to a strip of cloth and a mouthful of food, you spend your whole life in vain. Clear-eyed people will laugh at you; in the long run you will all be calculated away by laymen. You ought to look at the long and short of it yourself: whose affair is this? If you understand, then understand immediately; if you do not understand, then disperse!" In the third year of Dazhong, he passed away at Huangbo. An imperial edict bestowed the posthumous title "Chan Master Duanji" (Severer of Extremes), and his stūpa was named Guangye.