佛祖歷代通載 20.15

20.15

（四）　平江虎丘隆禪師入寂。諱紹隆。和州含山縣人。生時歧嶷。九歲出家依縣之佛惠院。又六歲削髮受具。又五歲而束包曳杖。飄然有四方之志。首謁長蘆淨照禪師。參扣之間景響有得。因閱圓悟勤禪師語。撫卷歎曰。想酢生液。雖未能澆腸沃胃。要且使人慶快。第恨未親聆謦欬爾。於是欲訪之。至寶峯謁湛堂準禪師。準曰。如何是行脚事。師露胸示之曰。和上驗看。準即打。師約住曰。且莫盲枷瞎棒。準大笑。因留年餘。乃謁死心於黃龍。心問曰。是什麼僧。師曰。行脚僧。心曰。是何村僧行甚驢脚馬脚。師曰。廣南蠻道什麼何不高聲道。心喜曰。却有衲僧氣息。師乃喝。退而參堂度一夏。心甚器之。每歎曰。再來人也。死心機鋒橫出。諸方吞焰。非上上根莫能當。而於師重稱賞。眾皆側目。已而趨夾山見圓悟道龍牙山遇泐潭乾之法子蜜禪師。相與甚厚每研推古今。至投合處撫掌軒渠。或若佯狂。議者謂今之溈仰寒拾也。久之辭去。遂至夾山會圓悟移道林。師從焉。一日入室。圓悟引教云。見見之時見非是見。見猶離見見不能及。竪拳曰。還見麼。師曰。見。悟曰。頭上安頭。師於此有省悟。復曰。見箇什麼。曰。竹密不妨流水過。悟肯之。自此與圓悟形景上下。又二十年。斧搜鑿索盡得圓悟之祕。師以二親垂白。歸寓鄉郡褒禪寺。蓋修摩耶忉利故事也。繼受請住城西之開聖寺。四眾翕然歸仰。建炎之亂盜起淮上。乃南渡。宣城士庶素欽師名為結廬銅峯下適彰教虛席。郡守李尚書光延師居之。道化益振四年而遷虎丘。時圓悟以時未平。泛峽歸蜀。曩之同參輻輳川犇。一時後生望山而趨。師每登座。從容示露。一味平等。隨根所應皆愜其欲。故圓悟之道復大播東南。諸方謂圓悟如在也。居三年。感微疾。白眾曰。當以第一座宗達承院事。眾請於郡從之事。既索筆大書伽陀曰。無法可說。是名說法。所以佛法。無有剩語。珍重。擲筆坐逝。實紹興六年丙辰歲五月甲午八日乙亥也。建塔于山之陽。凡住世六十年。坐四十五夏。

(4) Chan Master Long of Huqiu in Pingjiang entered quiescence. His taboo name was Shaolong, a native of Hanshan County in Hezhou. At his birth he was remarkably intelligent. At nine years old, he left home (pravrajyā) relying on the Fohui Cloister of the county. Six years later, he shaved his hair and received full ordination (upasampadā). Another five years later, he packed his bags and took up his staff, having lofty aspirations toward all four quarters. First he visited Chan Master Jingzhao of Changlu; in his questioning and investigations, he had some intuitive insight. Once, reading the recorded sayings of Chan Master Yuanwu Qin, he stroked the volume and sighed, saying, "Thinking of sourness produces saliva; although it cannot yet drench the bowels and moisten the stomach, it still brings joy and relief. I only regret not having heard his voice in person." Thereupon, wishing to visit him, he reached Baofeng and had an audience with Chan Master Zhandang Zhun. Zhun said, "What is the affair of itinerant traveling?" The master exposed his chest, showed it to him, and said, "Examine it, Venerable Monk!" Zhun immediately struck him. The master held him back and said, "Do not apply blind caning and heedless blows!" Zhun laughed heartily. He therefore stayed for over a year, and then went to Huanglong to visit Sixin. Sixin asked, "What kind of monk are you?" The master said, "An itinerant monk." Sixin said, "What rustic monk are you, traveling on what donkey's legs or horse's legs?" The master said, "What is the barbarian of Guangnan saying? Why not speak louder?" Sixin was pleased and said, "You indeed have the air of a patch-robed monk!" The master then gave a shout. He withdrew, joined the hall, and passed one summer. Sixin held him in great esteem, frequently sighing, "A person who has returned!" Sixin's dynamic sharp wit issued forth unstoppably, swallowing flames throughout the various quarters; none but those of the highest capacity could withstand it. Yet he praised the master greatly, so that the assembly all looked on with awe. Later, heading toward Jiashan to see Yuanwu, on Mount Longya he met Chan Master Mi, the Dharma heir of Letan Qian. They were on very close terms; whenever they examined the past and present, reaching a point of mutual resonance, they would clap their hands and laugh aloud, or appear as if feigning madness. Commentators called them the Guishan and Yangshan, or Hanshan and Shide, of today. After a long time he took his leave, and finally reached Jiashan just when Yuanwu was moving to Daolin. The master followed him there. One day he entered the abbot's room. Yuanwu quoted the scripture, saying, "'When seeing seeing, seeing is not seeing. Seeing is still apart from seeing; seeing cannot reach it.'" He raised his fist and said, "Do you still see?" The master said, "I see." Yuanwu said, "Placing a head on top of a head." At this, the master had an awakening. Yuanwu said again, "What do you see?" The master said, "The density of the bamboo does not obstruct the flowing water." Yuanwu approved him. From this time on, he accompanied Yuanwu like a shadow for another twenty years; with chisel and axe he searched out and fully obtained Yuanwu's secrets. Because both of his parents' hair had turned white, the master returned to lodge in his home prefecture at Baoshan Monastery, emulating the ancient precedent of Queen Māyā and the Trāyastriṃśa Heaven. Next, he accepted an invitation to reside at Kaisheng Monastery to the west of the city, and the fourfold assembly gathered in reverence and took refuge in him. During the disturbances of the Jianyan era, bandits arose along the Huai River, so he crossed to the south. The scholars and commoners of Xuancheng, who had long admired the master's fame, built a hermitage for him beneath Tongfeng. It happened that the abbotship of Zhangjiao was vacant, and Prefect Minister Li Guang invited the master to reside there. The transformation through his path grew even more flourishing. After four years, he moved to Huqiu. At that time, because the times were not yet peaceful, Yuanwu took a boat through the gorges and returned to Shu. His former fellow students gathered like spokes to a hub and rushed like rivers; for a time, the younger generation looked toward the mountain and hurried there. Whenever the master ascended the seat, he would leisurely demonstrate and reveal, impartially offering a single flavour; responding according to each person's capacity, all had their desires fulfilled. Thus the path of Yuanwu was once again broadly propagated in the southeast; the various quarters said that Yuanwu was still present. Having resided there for three years, he fell slightly ill. He announced to the assembly, "Zongda, the head monk, should succeed to the affairs of the monastery." The assembly requested this of the prefecture, which consented. Having done so, he asked for a brush and boldly wrote a gāthā, saying: / "There is no Dharma that can be preached: / This is called preaching the Dharma. / Therefore, in the Buddha Dharma, / There are no surplus words. / Take care!" / He threw down the brush and passed away in a seated posture. It was indeed on the eighth day, yihai, in the fifth month, jiawu, of the sixth year of the Shaoxing era, a bingchen year [1136 CE]. A stūpa was erected on the south side of the mountain. In all, he lived in the world for sixty years and sat for forty-five summers.