佛祖歷代通載 17.63

17.63

（二十）　十一月玄沙師備禪師示寂。師少為漁家子。年甫三十。始出家具戒習頭陀行與雪峯師資道契。雪峯每歎曰。備頭陀再來人也。閱楞嚴經發明心地。由是應機敏捷。與修多羅冥契。諸方玄學者有所未決。必從之請益。師上堂時久。眾謂不說法。一時各歸。師乃呵之曰。看總是一樣底。無一箇有智慧但見我開兩片皮。盡來簇著。覓言語意度。是我真實為他却總不知。看恁麼大難大難。十方諸佛把汝向頂上著。不敢錯誤著一分子。只道此事唯我能知。會麼。如今相紹繼盡道承釋迦。我道釋迦與我同參。汝道參阿誰。會麼。汝今欲得出他五蘊身田主宰。但識取汝祕密金剛體。古人向汝道。圓成正遍周沙界。我今少分為汝智者。可以譬喻得解。汝見此閻浮提日麼。世間人所作興營養身活命種種作業。莫非承他日光成立。只如日體還有多般及心行麼。還有不周遍處麼。欲識此金剛體亦如是。只如今山河大地十方國土色空明暗及汝身心。莫非盡承汝圓成威光所現。直是天人群生類所作業次受生果報有性無情。莫非承汝威光。乃至諸佛成道果接物利生。莫非盡承汝威光。只如金剛體。還有凡夫諸佛麼。有汝心行麼。不可道無便當去。汝既有如是奇特。會麼。努力珍重。師初住梅溪。後居玄沙。一時天下叢林海眾。皆望風欽服。閩帥王公待以師禮。學徒垂千人。室戶不閉。師應機接物垂二十年。所演法要有大錄行于世。沒年七十有五。閩帥賜號宗一禪師。

([Year] 20 [909 CE]) In the eleventh month, Chan Master Xuansha Shibei showed nirvāṇa. In his youth, the master was the son of a fisherman. When he was just thirty years old, he first left household life (pravrajyā), received the precepts, and practiced dhūta austerities. He and Xuefeng had a deep accord as master and disciple. Xuefeng often sighed and said, "Dhūta Bei is a person who has returned to this world!" Reading the Śūraṅgama Sūtra, he clarified his mind-ground; from this, his responses to capacities were agile and sharp, and he was in hidden accord with the sūtras. When practitioners of the profound from various directions had something unresolved, they inevitably sought instruction from him. Once, the master remained on the hall platform for a long time; the assembly thought he would not preach the Dharma and dispersed all at once. The master then scolded them, saying, "Look! You are all alike—not one has wisdom! You only come flocking together when you see me open my two flaps of skin, seeking words and intellectual surmises. When I am genuinely acting for your sake, you are completely unaware! Look, how exceedingly difficult it is! The Buddhas of the ten directions place you upon the crowns of their heads, not daring to misjudge even a tiny fraction, saying only that this matter can be known by me alone. Do you understand? Nowadays, those who succeed one another all claim to inherit Śākyamuni; I say Śākyamuni participated with me as a fellow student. Tell me, whom did he participate with? Do you understand? Now, if you wish to escape being dominated by this five-aggregate body-field, you must only recognize your secret adamantine body (vajrakāya). The ancients told you: 'Perfect and complete, right and omnipresent, permeating worlds as numerous as sands.' Now, for you wise ones, I can briefly use a metaphor to bring understanding: Do you see the sun of this Jambudvīpa? The various works carried out by worldly people to thrive, manage sustenance, and sustain their livelihoods—is there any of them that does not depend upon the sun's light to be established? But does the body of the sun itself have manifold distinctions or mental operations? Is there any place it does not pervade? If you wish to know this adamantine body, it is also like this. Right now, the mountains, rivers, the great earth, the lands of the ten directions, form and voidness, light and dark, as well as your own body and mind—is there anything that is not entirely manifested by your own perfect and complete majestic light? Even the karmic sequences, rebirths, and karmic retributions undergone by the classes of gods and humans and all living beings, whether endowed with nature or insentient—is there anything that does not rely on your majestic light? Even the Buddhas attaining the fruit of the Way and receiving beings to benefit living creatures—is there anything that does not rely on your majestic light? But as for the adamantine body, are there ordinary beings and Buddhas in it? Are there your mental operations? You cannot simply say it is non-existent and leave it at that. Since you possess such an extraordinary thing, do you understand? Exert your efforts! Take care!" The master first resided at Meixi, and later lived at Xuansha. For a time, the assemblies throughout the monasteries of the realm all looked up to him with admiration and submitted to his renown. Duke Wang, the military governor of Min, treated him with the etiquette due to a master. His students approached a thousand, and his door was never closed. The master responded to capacities and received beings for nearly twenty years. The essentials of the Dharma he expounded were collected in a great record circulating in the world. He died at the age of seventy-five. The military governor of Min bestowed upon him the title "Chan Master Zongyi".