佛祖歷代通載 19.40

19.40

（二十八　庚辰）　黃龍寶覺禪師入寂。出於鄔氏。諱祖心。南雄始興人也。少為書生有聲。年十九而目盲。父母信以出家輒復見物。乃往依龍山寺沙門惠全。明年試經業。而公獨獻詩得奏名。剃髮繼住受業院。不奉戒律且逢橫逆。於是棄之入叢林。謁雲峯悅公。留三年。難其孤硬。告悅將去。悅曰。必往依黃蘗南公。公至黃蘗。四年知有而機不發。又辭而上雲峯。會悅謝世。因就止石霜。無所參決。試閱傳燈。至僧問多福曰。如何是多福一叢竹。福曰。一莖兩莖斜。三莖四莖曲。此時頓覺。親見二師。徑歸黃蘗方展坐具。南公曰。子入吾室矣。公亦踴躍自喜。即應曰。大事本來如是。和尚何用教人看語下語百計搜尋。南公曰。若不令汝如此究尋到無用心處自見自肯。吾即埋沒汝也。公從容游泳陸沈眾中。時時往決雲門語句。南公曰。知是般事便休。汝用許多工夫作麼。公曰。不然。但有纖疑在。不到無學。安能七縱八橫天迴地轉哉。南公肯之。後使分座令接納來學。南遷黃龍而化以公繼其席。凡十有二年。然性真率不樂從事於務。五求辭去。乃得謝事閒居。而學者益親。謝景溫師直守潭州。虛大溈以致公。三辭不往。又囑江西轉運判官彭汝礪器資。請所以不赴長沙之意。公曰願見謝公。不願領大溈也。馬祖百丈以前無住持事。道人相尋於空閒寂寞之濱而已。其後雖有住持。王臣尊禮為天人師。今則不然。掛名官府。如有戶籍之民。直遣伍伯追呼之耳。此豈可復為也。師直聞之。不敢以院事屈。願一見之。公至長沙。師直願受法訓。公為舉其綱。其言光顯廣大。如青天白日易識。其略曰。三乘十二分教。還同說食示人。食味既因他說。其食要在自己親甞既自親甞。便能了知其味是甘是辛是鹹是淡。達磨西來直指人心見性成佛。亦復如是。真性既因文字而顯。要在自己親見。若能親見。便能了知目前是真是妄是生是死。既能了知真妄生死。返觀一切語言文字。皆是表顯之說。都無實義。如今不了病在甚處。病在見聞覺知。為不如實知真際所詣。認此見聞覺知為自所見。殊不知此見聞覺知。皆因前塵而有分別。若無前塵境界。即此見聞覺知。還同龜毛兔角。並無所歸。師直聞所未聞。公以生長極南少以宏法棲息山林。方太平時代欲觀光京師以餞餘年。乃至京師駙馬都尉王詵晉卿盡禮迎之。庵於國門之外。久之南還再游廬山。甞有偈曰。不住唐朝寺。閒為宋地僧。生涯三事衲。故舊一枝藤。乞食隨緣去。逢山任意登。相逢莫相笑。不是嶺南能。可想公之標致也。臘既高益移庵深入棧絕學者。又二十餘年。以元符三年十一月十六日中夜而歿。閱世七十有六。坐夏五十有五。

(28. Gengchen [1100 CE]) Chan Master Baojue of Huanglong entered into stillness. He came from the Wu clan, and his taboo name was Zuxin; he was a native of Shixing in Nanxiong. In his youth he had a reputation as a scholar. At the age of nineteen he went blind; his parents believed that if he went forth into homelessness he would regain his sight, and thereupon he went to rely upon the śramaṇa Huiquan at Longshan Temple. The next year he took the scriptural examinations, and alone submitted poems by which he obtained imperial nomination. Having shaved his head, he succeeded to the abbotship of the temple where he had trained, but did not observe the monastic rules and also met with adversities. Thereupon he abandoned it and entered the monasteries. He visited the venerable Yue of Yunfeng and stayed three years, but found his solitary sternness difficult. He told Yue that he was going to depart, and Yue said, "You must go rely on the venerable Nan of Huangbo." The master arrived at Huangbo, but after four years, though he knew [it] was there, his dynamic potential did not erupt. He took leave again and went up to Yunfeng, but happened upon Yue's passing away. He therefore took up residence at Shishuang, having nowhere to resolve his doubts. Trying his hand at reading the Chuandeng [lu], he reached the point where a monk asked Duofu, "What is Duofu's grove of bamboo?" Duofu said, "One stalk or two stalks lean; three stalks or four stalks are bent." At this moment he was suddenly enlightened, intimately seeing the two masters. He went straight back to Huangbo, and just as he unfolded his sitting mat, Master Nan said, "You have entered my room!" The master also leapt with joy and replied at once, "The great matter is originally like this; why did the Venerable One teach people to look at words and produce phrases, searching in a hundred ways?" Master Nan said, "Had I not caused you to investigate and search in this way until reaching the point where no effort of mind can be applied, so that you personally see and personally concur, I would have buried you." The master leisurely swam and submerged himself among the assembly, frequently going to resolve Yunmen's phrases. Master Nan said, "Once you know this kind of matter, just rest. Why do you use so much effort?" The master said, "Not so. As long as a hair's breadth of doubt remains and one has not reached the stage of no-learning, how could one [act with] complete freedom, turning heaven and revolving earth?" Master Nan concurred with him. Later, he had him share the seat and receive incoming students. When Nan moved to Huanglong and passed away, the master succeeded to his seat. In all, it was twelve years. However, his nature was straightforward, and he took no joy in attending to mundane affairs. Having five times begged to retire, he finally obtained release from duties and lived in leisure, yet students drew ever closer to him. Xie Jingwen (Shizhi), governor of Tan Prefecture, left Dawei vacant to invite the master; three times he declined and would not go. He also entrusted the Jiangxi fiscal vice-commissioner Peng Ruli (Qizi) to ask his reason for not proceeding to Changsha. The master said, "I am willing to see Lord Xie, but I am not willing to take charge of Dawei. Before Mazu and Baizhang, there was no such thing as an abbot; men of the Way merely sought one another on the shores of empty leisure and silence. Though there were abbots thereafter, princes and ministers respectfully honored them as teachers of devas and humans. Today it is not so: one's name is registered in government offices like a commoner with a household registry, and bailiffs are sent directly to summon and cry out for one. How could one ever do this again?" When Shizhi heard this, he did not dare bend him with temple affairs, and only wished to meet him once. When the master arrived in Changsha, Shizhi wished to receive teachings on the Dharma, and the master presented its main principles for him. His words were luminous and broad, easily known like the blue sky and white sun. In brief, he said: "The teachings of the Triyāna and the twelve divisions are just like talking of food to show people. Although the flavor of food is told by others, the food must be tasted by oneself in person. Once one has personally tasted it, one is immediately able to clearly know whether its flavor is sweet, pungent, salty, or bland. Bodhidharma's coming from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, is also like this. Although the true nature is revealed through words and writings, it must be personally seen by oneself. If one can personally see it, one can clearly know whether what is before one's eyes is true or false, birth or death. Once one can clearly know truth and falsehood, birth and death, looking back on all spoken words and writings, they are all merely expressive discourse, utterly devoid of real substance. Now, if one does not understand, where does the illness lie? The illness lies in seeing, hearing, sensing, and knowing. Because one does not truly know where the limit of reality leads, one takes this seeing, hearing, sensing, and knowing to be what one has personally seen. Little does one realize that this seeing, hearing, sensing, and knowing are all distinctions produced on account of external sense objects. If there were no external sense realms, then this very seeing, hearing, sensing, and knowing would be just like a turtle's hair or a rabbit's horns, having nowhere at all to return." Shizhi heard what he had never heard before. Because the master grew up in the far south and dwelt in mountains and forests when young to propagate the Dharma, now in an era of great peace he wished to visit the capital to see its sights and spend his remaining years. When he arrived at the capital, the imperial son-in-law and commandant-consort Wang Shen (Jinqing) welcomed him with full courtesy and built a hermitage for him outside the city gates. After a long time, he returned south and again roamed Mount Lu. He once had a verse: "I do not dwell in Tang dynasty temples; / In leisure, I am a monk of Song land. / My livelihood is a three-piece patched robe; / An old companion, a single vine staff. / Begging for food, I go following conditions; / Meeting a mountain, I climb as I please. / Meeting me, do not laugh at me: / This is not Neng of Lingnan." One can imagine the master's lofty demeanor. When his monastic age was advanced, he further moved his hermitage deep into the mountains, cutting off students; for more than twenty more years, on the sixteenth day of the eleventh month in the middle of the night in the third year of Yuanfu, he passed away. He lived seventy-six years and sat fifty-five retreats.