佛祖歷代通載 17.9

17.9

（六　己丑）　洞山良价禪師示寂。師會稽人。姓俞氏。幼出家。年二十一往嵩嶽受具。者謁南泉值馬祖忌日設齋。泉問眾曰。今日設齋。未審馬祖還來否。眾無對。師乃出對曰。待有伴即來。泉聞之讚曰。此子雖後生却堪雕琢。師曰。和上莫壓良為賤。次謁溈山問曰。頃聞忠國師有無情說法。良价未究其微。溈曰。我這裏亦有。只是難得其人。曰便請和上道。溈曰。父母所生口終不敢道。曰還有與和上同時慕道者不。溈曰。此去石室相連。有雲巖道人。若能撥草瞻風。必為子之所重。師到雲巖問。無情說法什麼人得聞。巖曰。無情說法無情得聞。曰和上還聞不。巖曰。我若聞。汝即不得聞吾說法也。曰若恁麼。即良价不聞和上說法。巖曰。我說汝尚不聞。何況無情說法耶。師乃述偈曰。也大奇也大奇。無情說法不思議。若將耳聽終難會。眼處聞聲方始知。遂辭。雲巖問。什麼處去。曰雖離和上未卜所止。巖曰。早晚却來。曰待和上有住處即來。巖曰。自此一去難得相見。師曰。難得不相見。又問巖曰。和上百年後。忽有人問還邈得師真如何抵對。巖曰。但向伊道。即這是。師良久。巖曰。承當這箇事大須細審。師猶涉疑。後因過水覩影大悟前旨。因有偈曰。切忌從他覓。迢迢與我疎。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁麼會。方得契如如。大中末於新豐山接誘學徒。其後盛化於高安之洞山。嘗因雲巖忌日修齋。僧問。和上見南泉發跡。為什麼與雲巖設齋。曰我不重先師道德。亦不為佛法。只重不為我說破。又僧問。和上還肯先師也無。曰半肯半不肯。曰為什麼不全肯。曰若全肯即孤負先師也。師謂眾曰。知有佛向上人方有語話分。時有僧問。如何是佛向上人。師曰。非常。師問僧。世間何物最苦。僧曰。地獄最苦。師曰。不然。在此衣線下不明大事最苦。師問僧。名什麼。曰某甲。師曰。阿那箇是汝主人公。曰見秖對次。師曰。苦哉苦哉。今時人例皆如此。只是認得驢前馬後將為自己。佛法平沈此之是也。客中辯主尚未分明如何辯得主中主。僧云。如何是主中主。師云。闍黎自道取。曰某甲道得即是客中主。如何是主中主。師曰。恁麼道即易。相續也大難。師將示寂。謂眾曰。吾有閑名在。誰為吾除得。眾皆無對。有沙彌曰。請和上法號。師曰。吾閑名已謝。問和上違和。還有不病者不。曰有。僧曰。不病者還看和上不。曰老僧看他有分。曰和上爭得看他。師曰。老僧看他時不見有病。又曰。離此殼漏子向什麼處與吾相見。眾無對。遂剃髮披衣令撞鐘湛然而寂。時學徒千餘人。號慟移時。師忽開眸曰。夫出家人心不附物是真修行。勞生息死於悲何有。乃召主事僧令辨愚癡齋一中。蓋責其徒戀情也。至七日食具方備。師隨眾齋畢。復謂眾曰。僧家無事。大率臨行之際勿須諠動。明日浴罷端坐長往。壽六十三。臘四十二。諡悟本禪師。塔曰寂覺。

(6. Jichou [869 CE]) Chan Master Liangjie of Dongshan manifested nirvana. The Master was a man from Kuaiji, of the Yu family. He went forth from home in his youth, and at the age of twenty-one went to Mount Song to receive the full precepts. He then visited Nanquan, arriving on the memorial day of Mazu's passing when a vegetarian feast was being offered. Nanquan asked the assembly, 'Today we offer a feast; I wonder whether Mazu will come or not?' The assembly had no answer. The Master then stepped forward and replied, 'He will come as soon as he has a companion.' When Nanquan heard this, he praised him, saying, 'Although this fellow is a junior, he is indeed fit to be carved and polished.' The Master said, 'Venerable, do not press the freeborn into servitude.' Next, he visited Guishan and asked, 'Recently I heard that National Preceptor Zhong spoke of the preaching of the Dharma by insentient beings; Liangjie has not yet fathomed its subtlety.' Guishan said, 'I also have it here, but it is just hard to find the right person.' [Liangjie] said, 'Then please tell me, Venerable.' Guishan said, 'A mouth born of father and mother will never dare to speak it.' [Liangjie] said, 'Is there anyone else who sought the Way at the same time as you, Venerable?' Guishan said, 'From here, where the stone chambers are connected, there is the person of the Way Yunyan. If you can brush through the grass and gaze at his wind, he will surely be esteemed by you.' The Master arrived at Yunyan and asked, 'What kind of person can hear the preaching of the Dharma by insentient beings?' Yunyan said, 'The preaching of the Dharma by insentient beings can be heard by insentient beings.' [Liangjie] asked, 'Do you also hear it, Venerable?' Yunyan said, 'If I heard it, then you would not be able to hear my preaching of the Dharma.' [Liangjie] said, 'If so, then Liangjie does not hear the Venerable preach the Dharma.' Yunyan said, 'You do not even hear my preaching, how much less the preaching of the Dharma by insentient beings!' The Master then composed a gāthā, saying: 'How wondrous! How wondrous! / The preaching of the Dharma by insentient beings is inconceivable. / If you listen with your ears, it will always be hard to understand; / Only when hearing sound at the place of the eyes will you first know it.' He then took his leave. Yunyan asked, 'Where are you going?' [Liangjie] said, 'Although I am leaving you, Venerable, I have not yet determined where I will stay.' Yunyan said, 'Come back early or late.' [Liangjie] said, 'I will come back as soon as you, Venerable, have a fixed dwelling.' Yunyan said, 'After going away from here, it will be hard to meet each other.' The Master said, 'It will be hard not to meet each other.' He also asked Yunyan, 'A hundred years from now, if someone suddenly asks whether your true likeness can be depicted, how should I respond?' Yunyan said, 'Just say to him: "Right this is it."' The Master remained silent for a long time. Yunyan said, 'Undertaking this matter requires great and careful examination.' The Master still harboured doubt. Later, when crossing a stream and seeing his reflection, he had a great awakening to the previous meaning, and consequently spoke a gāthā, saying: 'Avoid earnestly seeking from another, / For it will be far estranged from me. / Now I go alone, / Everywhere I can meet him. / He is now precisely me, / I am now not him. / One must understand in this way / Before one can accord with Suchness.' At the end of the Dazhong era, he guided and instructed students on Mount Xinfeng; thereafter his teaching flourished on Mount Dong in Gao'an. Once, on the memorial day of Yunyan's passing, he held a memorial feast. A monk asked, 'You, Venerable, made your start with Nanquan; why do you offer a feast for Yunyan?' [The Master] said, 'I do not esteem my late master's virtue and conduct, nor is it for the sake of the Buddhadharma; I only esteem that he did not explain it fully to me.' Another monk asked, 'Venerable, do you approve of your late master or not?' He said, 'Half approve and half do not approve.' [The monk] asked, 'Why do you not fully approve?' He said, 'If I fully approved, I would be failing my late master.' The Master said to the assembly, 'Only when one knows that there is a person beyond the Buddha does one have a share in conversation.' At that time a monk asked, 'What is a person beyond the Buddha?' The Master said, 'Not ordinary.' The Master asked a monk, 'What is the most bitter thing in the world?' The monk said, 'Hell is the most bitter.' The Master said, 'Not so. Under these robes not to clarify the great matter is the most bitter.' The Master asked a monk, 'What is your name?' [The monk] said, '[I, so-and-so].' The Master said, 'Which one is your master?' [The monk] said, 'The one currently answering.' The Master said, 'How bitter! How bitter! People of nowadays are all like this, only recognizing what is before the donkey and behind the horse as themselves. The leveling and sinking of the Buddhadharma is precisely this! When discerning the host from among the guests is still not clear, how can you discern the host within the host?' The monk asked, 'What is the host within the host?' The Master said, 'Speak for yourself, Ācārya.' [The monk] said, 'If I could speak it, that would still be the host among the guests. What is the host within the host?' The Master said, 'To speak like that is easy, but to maintain the continuity is extremely difficult.' When the Master was about to manifest nirvana, he said to the assembly, 'I have an idle name remaining; who can remove it for me?' The assembly had no answer. A śrāmaṇera said, 'Please state your Dharma name, Venerable.' The Master said, 'My idle name is already extinguished.' [A monk] asked, 'The Venerable is unwell; is there still one who does not become sick?' He said, 'There is.' The monk asked, 'Does the one who does not become sick look after you, Venerable?' He said, 'This old monk has a share in looking after him.' [The monk] asked, 'How can you look after him, Venerable?' The Master said, 'When this old monk looks after him, I do not see any illness.' He also said, 'Leaving this leaky shell, in what place will you meet me?' The assembly had no answer. He then shaved his head, put on his robes, ordered the bell to be struck, and serenely passed away. At that time there were more than a thousand students, who wept bitterly for an extended period. The Master suddenly opened his eyes and said, 'For those who have gone forth from home, a mind unattached to things is true cultivation. What grief is there in toiling through life and resting in death?' He then summoned the administrative monk and ordered him to prepare a "Feast of Folly," reproaching his disciples for their emotional attachment. By the seventh day, the food and utensils were finally ready. The Master partook of the feast with the assembly, and afterwards spoke to the assembly again, saying, 'Monks have no concerns; generally, when the time of departure arrives, there must be no clamour or disturbance.' The next day, after bathing, he sat upright and passed away forever. He lived for sixty-three years, with forty-two years of monastic age. He was posthumously granted the title Chan Master Wuben, and his pagoda was named Jijue.