佛祖歷代通載 17.138

17.138

（卅三）　雲門文偃禪師示寂。師姑蘇嘉興人。姓張氏。初參睦州蹤禪師。州見來便閉却門。師三扣門。問誰。師云。某甲。州云。作什麼。師云。己事未明。乞師指示。州才開門。師拶入。州擒住云。速道速道。師擬議。州托開云。秦時𨍏轢鑽。師從此悟入。州即指師見雪峯。師至雪峯莊。遇僧上山即教之云。汝到山頭見和上。上堂眾才集。便出握腕立地云。這老漢項上鐵枷。何不脫却。其僧如教致問。峯下座搊住云。速道速道。僧無對。峯云。適來不是爾語。僧云。是某甲語。峯云。侍者將繩棒來。僧云。某在莊上。見一浙中上座。教來恁麼問。峯云。大眾去莊上。迎取五百人善知識來。師上山才見雪峯。便問。因什麼得到與麼地。師乃低頭。從此契合。決擇久之。遍訪諸方。晚游廣中。靈樹知聖禪師久遲師來。比至亦率眾門迎。命居第一座。樹將終遺書囑廣主。請師繼踵住持。師上堂。僧問。如何是一代時教。師云。對一說。問如何是法眼。師云普。問如何是諸佛出身處。師云。東山水上行。問乞師指箇入路。師云。喫粥喫飯。問如何是透法身句。師云。北斗裏藏身。問如何是不掛唇吻一句。師云。合取狗口。問如何轉動即得不落階級。曰南斗七北斗八。師乃云。眼睫橫亘十方。眉毛上透乾坤。下透黃泉。須彌山塞却爾咽喉。還有會處麼。若會得拽取占波國與新羅國鬪額。又云。盡乾坤一時將來著汝眼睫上。爾諸人聞恁麼道。不敢望爾出來性懆把老僧打一摑。且緩緩子細看。是有是無。是个什麼道理。直饒向這裏明得。若遇衲僧門下。好槌脚折。汝若是箇人聞說道什麼處有老宿出世。便驀面唾污我耳目。汝若不是箇脚手。才聞人舉便當荷得。早落第二機。又曰。直得觸目無滯。達得名身句身一切法空山河大地是名名亦不可得。喚作三昧性海俱備。猶是無風匝匝之波。直得忘知與覺覺即佛性矣。喚作無事人。更須知有向上一竅在。又曰。彈指謦咳揚眉瞬目。拈槌竪拂或作圓相。盡是撩鉤搭索。佛法二字未曾道著。道著即撒屎撒尿。又曰。光不透脫有兩般病。一切處不明面前有物是一。又透得一切法空。隱隱似有箇物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘己見猶存。坐在法身邊是一。直饒透得法身去。放過即不可。子細檢點來有什麼氣息。亦是病。又曰。直得乾坤大地無纖毫過患。猶是轉句。不見一色始是半提。直得如此。更須知有全提時節。師居靈樹久之遷韶陽雲門。廣主屢請入內問法。待以師禮。往來學徒不下千人。臨終以表辭廣主。垂戒學徒端坐而逝。遺命塔全身於方丈。後一十七年。至宋乾德三年。雄武軍節度推官院紹莊夢師。以拂子招之曰。為吾寄語秀華宮使特進李托。奏請開塔。吾久蔽塔中。宜令暫出。李得其語即以奏聞。尋有旨。令韶州刺史同詣雲門開塔。果見師真容如生。髭髮皆長。李復上其事。廣主迎真身赴闕。留內庭供養。逾月送歸封塔。諡大慈匡真宏明禪師。有法嗣澄遠焉。

(33) Chan Master Yunmen Wenyan entered cessation. The master was a native of Jiaxing in Gusu, with the surname Zhang. He first trained under Chan Master Muzhou Zong. Seeing him coming, Muzhou would immediately shut the door. The master knocked on the door three times. Muzhou asked, 'Who is it?' The master said, 'It is I.' Muzhou asked, 'What for?' The master said, 'My own matter is not yet clear; I beg the master to give instruction.' As soon as Muzhou opened the door, the master squeezed in. Muzhou seized him, saying, 'Speak quickly! Speak quickly!' As the master hesitated, Muzhou shoved him away, saying, 'A drill of the Qin era!' The master attained awakening through this. Muzhou then directed the master to see Xuefeng. When the master arrived at Xuefeng's estate, he encountered a monk heading up the mountain and instructed him, saying, 'When you reach the mountain top and see the Abbot ascending the hall as the assembly has just gathered, step forward, grip your wrists, stand firmly, and say, "This old fellow has an iron cangue around his neck; why not take it off?"' That monk went and asked as instructed. Xuefeng stepped down from his seat, seized him, and said, 'Speak quickly! Speak quickly!' The monk had no reply. Xuefeng said, 'Those words just now were not yours.' The monk said, 'They are mine.' Xuefeng said, 'Attendant, bring the ropes and staff!' The monk said, 'At the estate I met a senior monk from Zhejiang who told me to ask this.' Xuefeng said, 'Let the great assembly go to the estate and welcome the spiritual friend of five hundred people!' As soon as the master went up the mountain and saw Xuefeng, Xuefeng asked, 'How have you arrived at such a stage?' The master simply lowered his head. From then on they were in accord. After investigating and resolving matters for a long time, he traveled extensively across all quarters. In his later years he wandered in Guangzhou. Chan Master Lingshu Zhisheng had long anticipated the master's arrival; when he arrived, Lingshu led the assembly to the gate to welcome him and appointed him to the first seat. When Lingshu was nearing his end, he left a testament entreating the Ruler of Guang to invite the master to succeed him as abbot. The master ascended the hall. A monk asked, 'What is the teaching of the whole period of a lifetime?' The master said, 'Preaching to one.' He asked, 'What is the Dharma Eye?' The master said, 'Universal.' He asked, 'What is the place where all Buddhas come forth?' The master said, 'The East Mountain walks on the water.' He asked, 'I beg the master to show a way in.' The master said, 'Eat gruel, eat rice.' He asked, 'What is the phrase that penetrates the dharmakāya?' The master said, 'Hiding one's body in the Northern Dipper.' He asked, 'What is the phrase that does not touch the lips?' The master said, 'Shut your dog mouth.' He asked, 'How can one turn without falling into ranks?' He said, 'Seven in the Southern Dipper, eight in the Northern Dipper.' The master then said, 'The eyelashes span the ten directions; the eyebrows pierce upward to heaven and earth, and downward to the Yellow Springs. Mount Sumeru chokes your throat. Is there still anyone who understands? If you understand, drag the country of Campā and the country of Silla to butt heads!' He also said, 'Bring the entire universe at once and set it upon your eyelashes. Hearing me speak like this, you people dare not step forward in impatience and give this old monk a slap! Take it slowly and look closely: is it there or not? What principle is this? Even if you understand it right here, if you encounter the lineage of patch-robed monks, your legs would rightly be broken with a staff! If you are a true person, hearing it said that an elder has appeared somewhere, you would instantly spit in his face, defiling my ears and eyes. If you lack the skill, taking it upon yourself as soon as you hear someone bring it up, you have already fallen into the second moment.' He also said, 'Even if everything that meets the eye is free from obstruction, and you reach the emptiness of the collections of names, collections of phrases, and all dharmas, where mountains, rivers, and the great earth are just names and names too are ungraspable—called the complete endowment of the ocean of samādhi-nature—it is still ripples of waves without wind. Even if you forget knowledge and awareness, awareness being the Buddha-nature, and are called a person of no affairs, you must still know that there is an opening leading further upward.' He also said, 'Snapping the fingers, coughing, raising the eyebrows, blinking the eyes, taking up the mallet, raising the whisk, or drawing a circle—all of these are catching with hooks and entangling with ropes. The two words "Buddha Dharma" have never been spoken; to speak them is to scatter shit and spray urine.' He also said, 'There are two kinds of sickness when the light does not penetrate clearly: one is being unenlightened everywhere with an object in front of you; the other is penetrating the emptiness of all dharmas, yet vaguely having something that seems to exist—this too is the light not penetrating clearly. The dharmakāya also has two kinds of sickness: attaining the dharmakāya, yet because attachment to dharmas is not forgotten and one's view still remains, sitting beside the dharmakāya is one; even if one penetrates the dharmakāya, it will not do to let it pass—upon close inspection, what scent is there? That too is a sickness.' He also said, 'Even if heaven, earth, and the great earth are free from the slightest flaw, that is still a transforming phrase. Not seeing a single form is only half the presentation. Even if you reach this point, you must still know there is a time for the full presentation.' The master resided at Lingshu for a long time, and then moved to Yunmen in Shaoyang. The Ruler of Guang repeatedly invited him into the palace to inquire about the Dharma, treating him with the etiquette due a teacher. The students coming and going numbered no fewer than a thousand. Nearing his end, he submitted a memorial taking leave of the Ruler of Guang; giving his final admonitions to his students, he sat upright and passed away. His testamentary instructions ordered that his whole body be enshrined in a stūpa in the abbot's quarters. Seventeen years later, in the third year of Qiande of the Song [965], the Administrative Assistant of the Xiongwu Army Command, Yuan Shaozhuang, dreamed that the master beckoned him with a whisk, saying, 'Pass a message for me to Palace Commissioner and Specially Advanced Official Li Tuo of the Xiuhua Palace, requesting that he memorialize to open the stūpa. I have long been hidden within the stūpa; it is fitting that I be brought out briefly.' Receiving his words, Li immediately memorialized the matter. Soon an imperial decree was issued ordering the Prefect of Shaozhou to go together with him to Yunmen to open the stūpa. Indeed they found the master's true countenance life-like, with beard and hair grown long. Li reported the matter again. The Ruler of Guang welcomed the true body to the palace, keeping it within the inner court for offerings. After more than a month, it was returned and the stūpa sealed. He was posthumously titled Chan Master Daci Kuangzhen Hongming. He had a Dharma heir named Chengyuan.