佛祖歷代通載 20.13

20.13

旨移金陵蔣山。法道大振。僧問。如何是實際理地。曰何不向未問已前薦取。僧曰。未問已前如何薦。師曰。相隨來也。進云。快便難逢。更借一問。曰。忘前失後。進云。若論此事如擊石火。只如未相見時如何。師曰。三千里外亦逢渠。曰。恁麼則聲色外與師相見。答曰。穿却鼻孔。問。忠臣不畏死。故能立天下之大名。勇士不顧生。故能立天下之大事。未審衲僧家又作麼生。師曰。威震寰區未為分外。曰。恁麼則坐斷十方壁立千仞。師曰。看箭。問。不落因果不昧因果。是同是別。師曰。兩箇金剛圈。曰。溈山撼門三下又作麼生。師曰。不是同途者。知音不舉來。甞示眾云。恁麼恁麼雙明。不恁麼不恁麼雙暗。不恁麼中却恁麼。暗裏隱明。恁麼中却不恁麼。明中隱暗。只如和座子掇却許多建立恁麼犯手傷鋒。且道喚作什麼。到這裏。高而無上。深而無底。旁盡虛空際。中極隣虛塵。淨裸裸赤洒洒。是箇無底鉢盂無影杖子。熊耳山前少林峯下。老胡九年冷湫湫地守這閒家具。深雪之中直得情忘意遣理盡見除。方有一箇承當。且道雙明雙暗雙放雙收。是建立是平常。總不與麼也未。是極則處。且作麼生是極則處。擘開華嶽連天秀。放出黃河輥底流。宣和中詔住東都天寧　太上在康邸。屢請宣揚。有偈云。至簡至易。至尊至貴。往來千聖頂𩕳頭。世出世間不思議。然是時欽宗在東宮。師對太上預有至尊之讖。建炎改元。宰相李伯紀表住金山駕幸維揚。有詔徵見顧問西竺道要。對曰。陛下以孝心理天下。西竺法以一心統萬殊。真俗雖異一心初無間然。太上大悅。賜號圜悟禪師。乞雲居山歸老。朝廷厚贐其行。至雲居之明年。復歸于蜀。太師王伯紹迎居昭覺。紹興五年八月五日示疾。將終。侍者持筆求頌。書曰。已徹無功。不必留頌。聊示應緣。珍重珍重。擲筆而化。春秋七十有三。坐五十五夏。諡真覺禪師。塔曰寂照。

[Zhang Wujin] decreed his transfer to Mount Jiang in Jinling, where the path of the Dharma flourished greatly. A monk asked, "What is the fundamental ground of reality?" The master said, "Why not understand it before asking?" The monk said, "How is one to understand it before asking?" The master said, "It has followed right along." The monk stepped forward and said, "Such a felicitous opportunity is hard to encounter; I beg to borrow another question." The master said, "Forgetting what came before, losing what comes after." The monk stepped forward and said, "If one discusses this matter, it is like sparks from struck flint; but what about before we met each other?" The master said, "Even three thousand miles away, one still meets him." The monk said, "In that case, outside of sounds and forms I meet with the Master." The master replied, "Piercing through the nostrils!" The monk asked, "A loyal minister does not fear death, and thus can establish great fame in the world; a brave warrior does not care for his life, and thus can establish great affairs in the world. I do not know, what about the patch-robed monk?" The master said, "Awe shaking the entire realm would not be beyond his portion." The monk said, "In that case, he sits cutting off the ten directions, standing like a wall a thousand fathoms high." The master said, "Watch out for the arrow!" The monk asked, "Not falling into cause and effect, not being blind to cause and effect: are they the same or different?" The master said, "Two iron-hard vajra hoops." The monk said, "What about Guishan shaking the gate three times?" The master said, "He is not a fellow traveler; an intimate friend would not bring it up." He once addressed the assembly, saying: "'So, so'—both are bright; 'not so, not so'—both are dark. Within 'not so' there is nevertheless 'so': within the dark, brightness is hidden. Within 'so' there is nevertheless 'not so': within brightness, darkness is hidden. Just like taking away the seat together with all these many establishments—thus striking the hand and blunting the blade—tell me, what is this called? Arriving here, it is high without anything above, deep without anything below; horizontally it exhausts the bounds of empty space, centrally it goes to the utmost infinitesimal dust mote. Clean and naked, bare and unhindered: it is a bottomless alms bowl, a shadowless staff. In front of Mount Xiong'er, below the peak of Shaolin, for nine years the old foreigner coldly guarded this useless furniture. Amidst deep snow, directly bringing emotions to be forgotten, thoughts to be dismissed, principles exhausted, and views eliminated—only then did one person take charge. Tell me: both bright, both dark; both releasing, both gathering—is this an establishment or the ordinary? Not being like any of this—is it the ultimate point yet? And what is the ultimate point? Cleaving open Mount Hua to connect with heaven's splendour; releasing the Yellow River to surge along the bottom." In the Xuanhe era, an imperial decree ordered him to reside at Tianning in the Eastern Capital. When the Supreme Emperor was still in the Kang residence, he repeatedly invited the master to proclaim the teaching. The master had a verse that said: / "Most simple and most easy, / Most supreme and most noble. / Coming and going over the crowns of a thousand sages, / Unfathomable within the world and beyond the world." / However, at that time Qinzong was in the Eastern Palace; the master's words to the Supreme Emperor were an advance prophecy of his attaining the supreme throne. In the first year of the Jianyan era, Prime Minister Li Boji memorialised to appoint him abbot of Mount Jin. When the imperial carriage visited Weiyang, an imperial decree summoned him to an audience and inquired about the essential path of the Western Regions. The master replied, "Your Majesty governs the realm with a mind of filial devotion; the Dharma of the Western Regions unifies the myriad distinctions with the one mind. Although the ultimate and the conventional differ, the one mind has never had any separation." The Supreme Emperor was greatly delighted and bestowed on him the title Chan Master Yuanwu. The master requested Mount Yunju to retire in his old age, and the court provided lavishly for his travel. The year after arriving at Yunju, he returned once again to Shu. Grand Preceptor Wang Boshao welcomed him to reside at Zhaojue. On the fifth day of the eighth month of the fifth year of the Shaoxing era, he manifested illness. When his end approached, an attendant held a brush and requested a verse. The master wrote: / "Already thoroughly penetrated without effort, / There is no need to leave behind a verse. / Merely demonstrating response to conditions: / Take care! Take care!" / He threw down the brush and passed away. His worldly age was seventy-three; he had sat for fifty-five summers. He was posthumously granted the title Chan Master Zhenjue, and his stūpa was named Jizhao.