佛祖歷代通載 19.63

19.63

（四十）　是年隆興府黃龍山靈源禪師遷寂。名惟清。生南州武寧陳氏。方垂髫上學。日誦千言。吾伊上口。有異僧過書肆見之。引手熟視之。大驚曰。菰蒲中有此兒耶。告其父母聽出家。從之。師事戒律。師年十七為大僧。聞延恩院耆宿法安見本色人。上謁願留就學。安曰。汝苦海法船也。我尋常溝壑耳。豈能藏哉。黃龍心禪師是汝之師。亟行無後。時清至黃龍泯。泯與眾作息。問答茫然。不知端倪。夜誓諸佛前曰。倘有省發。願盡形壽以法為檀。世世力弘大法。初閱玄妙（當作沙）語。倦而倚壁。起經行步促遺履。俯就之乃大悟。以所悟告寶覺。覺曰。從緣入者永無退失。然新得法空者。多喜悅致散亂。令就侍者房熟寐。清丰神洞氷雪。而趣識卓絕流輩。龍圖徐禧德占太史黃庭堅。皆師友之。其見寶覺得記別。乃安為之地矣。張丞相商英。初奉使江西。高其為人。厚禮致以居洪之觀音。不赴。又十年淮南使者朱京世昌命住舒州太平。乃赴。衲子爭趨之。嘗與寂音論之曰。今之學者未脫生死。病在於何。偷心未死耳。然非其罪。為師者之罪也。如漢高帝紿韓信而殺之。信雖曰死。其心果死乎。古之學者。言在脫生死。効在什處。在偷心已死。然非學者自能爾。實為師者鉗鎚妙密也。如梁武帝御大殿見侯景不動聲氣。而景之心已枯竭無餘矣。諸方所說非不美麗。要之如趙昌畫花逼真。非真花也。其指法巧譬類此。政和七年九月十八日。食罷淨髮安坐而逝。

(Forty) In this year, Chan Master Lingyuan of Mount Huanglong in Longxing Prefecture passed away. His name was Weiqing, born to the Chen family of Wuning in Nanzhou. When he had his hair hanging down as a young boy and began his schooling, he recited a thousand words daily, chanting aloud fluently. An unusual monk passed by the bookstore, saw him, took his hand, looked at him carefully, and said with great astonishment, 'Could such a child exist among the reeds and rushes?' He told his parents to allow him to renounce household life, and they consented. He served a master and studied the vinaya. At the age of seventeen, he became a fully ordained monk. Hearing that the venerable elder Fa'an of Yan'en Cloister could recognize a person of genuine capacity, he went to visit him and wished to remain and study under him. An said, 'You are a Dharma-boat in the sea of suffering; I am merely an ordinary ditch. How could I conceal you? Chan Master Xin of Huanglong is your master; go quickly and do not delay.' When Qing arrived at Huanglong, [Xin] was resting; Xin worked and rested together with the assembly. Their questions and answers were vague, showing no starting point. At night, Qing made a vow before the Buddhas: 'If I attain any realization, I vow to spend my entire life offering the Dharma as charity and striving to propagate the Great Dharma in lifetime after lifetime.' When he first read the words of Xuansha, he grew tired and leaned against the wall. Rising to practice walking meditation, his steps hurried, and he dropped a shoe. Reaching down to retrieve it, he attained great enlightenment. He reported his awakening to Baojue. Baojue said, 'Those who enter through conditions never regress or lose it. However, those who have newly realized the emptiness of dharmas are often filled with joy leading to distraction.' He ordered him to go to the attendant's room and sleep soundly. Qing's demeanor was like clear ice and snow, and his discernment and understanding far surpassed those of his peers. The Academician of the Longtu Pavilion Xu Xi Dezhan and the Grand Historian Huang Tingjian both treated him as master and friend. His meeting with Baojue and receiving the prophecy was entirely facilitated by An. When Prime Minister Zhang Shangying was first dispatched as an envoy to Jiangxi, he esteemed his character and invited him with generous gifts to reside at Guanyin in Hongzhou, but Qing did not accept. Ten years later, Zhu Jing Shichang, the envoy to Huainan, ordered him to reside at Taiping in Shuzhou, and he accepted. Monks vied to flock to him. He once discussed with Jiyin, saying: 'Why have the students of today not escaped birth and death? Where does the illness lie? It is merely that the thieving mind has not died. Yet it is not their fault; it is the fault of the teachers. Just as Emperor Gaozu of Han deceived Han Xin and killed him—though Xin was said to be dead, was his mind truly dead? When the students of old spoke of escaping birth and death, where was the efficacy? It lay in the fact that the thieving mind was already dead. Yet this was not something the students could accomplish on their own; it was truly the subtle and meticulous forging hammer of the teachers. Just as Emperor Wu of Liang sat in the great hall and met Hou Jing without showing any emotion, yet Jing's mind was already completely drained and withered away. What is spoken in the various quarters is not without beauty; in the end, however, it is like Zhao Chang painting flowers: lifelike, yet not real flowers.' His skillful metaphors for expounding the Dharma were like this. On the eighteenth day of the ninth month in the seventh year of Zhenghe, after finishing his meal, he shaved his head, sat peacefully, and passed away.