佛祖歷代通載 20.12

20.12

（三）　紹興五年八月五日。圓悟禪師示寂。諱克勤。字無著。彭州崇寧駱氏子。依妙寂院自省落髮受具。游成都從圓明敏行大師學經論窺其奧。以為不足恃。謁昭覺勝公問心法。久之出關。見真如哲公。頗有省。時慶藏主眾推飽參。尤善洞下宗旨。師從之盡其要。甞謁東林照覺。頃之謂慶曰。東林平實而已。往見太平演道者。師恃豪辨與之爭鋒。演曰。是可以敵生死乎。他日涅槃堂孤光獨照時。自驗看。以不合辭去。抵蘇州定惠。疾病幾死。因念疇昔所參俱無驗。獨老演不吾欺。會病間即日束包而返。演喜其再來。容為侍者。值漕使陳君入山問法。演誦小艶詩云。頻呼小玉元無事。只要檀郎認得聲。師侍側忽大悟。即以告演。演詰之。師曰。今日真喪目前機也。演喜曰。吾宗有汝。自茲高枕矣。師因以是事語佛鑑懃。懃未之信。師曰。昔云。高麗打鐵火星爆。吾指頭初謂建立語。今乃果然。懃愕然無對。時佛眼禪師尚少。師每事必旁發之。二公後皆大徹。由是演門二勤一遠。聲價籍甚。叢林謂之三傑。演遷五祖師執寺務方建東厨當庭有嘉樹。演曰。樹子縱礙不可伐。師伐之。演震怒舉杖逐師。師走辟。忽猛省曰。此臨濟用處耳。遂接其杖曰。老賊我識得儞也。演大笑而去。自爾命分座說法。崇寧初以母老歸蜀。出世昭覺。久之謝去。於荊州見丞相張無盡談華嚴要妙。逞辭婉雅玄旨通貫。無盡不覺前席。師曰。此真境與宗門旨趣何如。無盡曰。當不別。師曰。有甚交涉。無盡意不平。師徐曰。古云。不見一色始是半提。更知有全提時節。若透徹方見德山臨濟用處。無盡翻然悟曰。固甞疑雪竇大冶精金之語。今方知渠無摸索處。師甞有頌云。頂門直下轟霹靂。針出膏肓必死疾。偶與丞相意會。無盡喜曰。每懼祖道寖微。今所謂見方袍管夷吾也。澧州刺史請住夾山。未幾遷湘西道林初潭師周公因提舉劉直孺願見師至是皮相之不甚為禮。及見開堂提唱妙絕意表。始增敬焉。政和末有。

(3) On the fifth day of the eighth month in the fifth year of Shaoxing, Chan Master Yuanwu entered stillness. His taboo name was Keqin, and his courtesy name was Wuzhuo. He was a son of the Luo family of Chongning in Pengzhou. Relying on Miaoji Cloister, he took tonsure and received the full ordination under Zisheng. He traveled to Chengdu to study the sūtras and treatises under Great Master Yuanming Minxing, penetrating their arcana, yet he considered them insufficient to rely on. He visited Master Sheng of Zhaojue to inquire into the mind-dharma. After a long time, he left the passes and met Master Zhenru Zhe, having considerable awakening. At that time, Hall Director Qing was widely praised by the assembly as thoroughly seasoned in inquiry, being especially skilled in the essential tenets of the Dongshan lineage; the Master followed him and grasped all its essentials. He once visited Donglin Zhaojue; after a short time, he said to Qing, ‘Donglin is merely plain and steady.’ He went to see Practitioner of the Way Wuzu Fayan of Taiping. Relying on his heroic eloquence, the Master contended with him. Yan said, ‘Can this withstand birth and death? On another day in the Hall of Nirvāṇa when the solitary light shines alone, examine it for yourself!’ Because they did not harmonize, he took his leave. Arriving at Dinghui in Suzhou, he fell critically ill and nearly died. He then reflected that what he had investigated in the past yielded no confirmation, and only old Yan had not deceived him. When the illness abated, he packed his bags that very day and returned. Yan was delighted at his return and permitted him to be his attendant. It happened that Transport Commissioner Mr. Chen entered the mountain to ask about the Dharma. Yan recited a slightly romantic poem: ‘Frequently she calls for Xiaoyu, though there is really nothing amiss; / She only wants her sweetheart to recognize her voice.’ Standing by in attendance, the Master suddenly experienced great awakening, and immediately reported it to Yan. Yan questioned him, and the Master said, ‘Today I have truly lost the opportunity before my eyes.’ Yan rejoiced and said, ‘With you in our lineage, from now on I can sleep on high pillows.’ The Master then spoke of this matter to Foguo Fojian Qin, who did not believe it. The Master said, ‘In the past it was said, “In Goryeo they strike iron, and the sparks burst out.” When I first pointed my finger, I thought it was merely an expedient setup; only today do I know it is truly so.’ Qin was stunned and had no reply. At that time, Chan Master Foyan was still young; the Master stimulated him at every turn. Both masters later achieved great breakthroughs. Because of this, under Yan’s gate, the ‘Two Qins and One Yuan’ enjoyed immense renown, and the monasteries called them the Three Paragons. When Yan moved to Wuzu, the Master managed monastery affairs. As they were constructing the eastern kitchen, there was a fine tree in the courtyard. Yan said, ‘Even if the tree obstructs, it must not be cut down.’ The Master chopped it down anyway. Yan flew into a fury, raising his staff to chase the Master. As the Master ran to avoid him, he suddenly had a sharp realization and said, ‘This is just the dynamic functioning of Linji!’ Thereupon he caught the staff and said, ‘Old thief, I recognize you!’ Yan laughed heartily and walked away. From then on, Yan ordered him to share the seat and preach the Dharma. At the beginning of Chongning, because of his mother's old age, he returned to Shu and appeared in the world at Zhaojue. After a long time, he stepped down. In Jingzhou, he met Prime Minister Zhang Wujin and discussed the essentials of the Avataṃsaka; his words were elegant and graceful, the profound tenets thoroughly connected. Unconsciously, Wujin moved forward on his mat. The Master asked, ‘How does this true realm compare to the tenets of our Chan school?’ Wujin said, ‘They should not differ.’ The Master said, ‘What connection could there be?’ Wujin was displeased. The Master slowly said, ‘An ancient said: “Not seeing a single thing is only half the presentation; one must also know the season of the full presentation.” Only if you penetrate completely will you see the dynamic functioning of Deshan and Linji.’ Wujin suddenly awakened and said, ‘I once doubted Xuedou’s phrase about the great smithy refining fine gold; only now do I know that there is no handhold upon him.’ The Master once had a verse: ‘Directly beneath the crown of the head, a thunderbolt crashes; / Piercing the needle into the fatal core cures the incurable affliction.’ It happened to accord with the Prime Minister's understanding. Wujin rejoiced and said, ‘I always feared that the ancestral way was gradually declining; now I have met Guan Yiwu among those of monastic robes.’ The Prefect of Lizhou invited him to reside at Jiashan. Soon after, he moved to Daolin in Xiangxi. Initially, Master Zhou of Tanshan, wishing to meet the Master through Recommendation Director Liu Zhiruo, judged him only by appearances and did not treat him with much courtesy. But upon seeing him open the hall and provide supreme and ungraspable expositions, his reverence deepened. Toward the end of Zhenghe, there was...