佛祖歷代通載 21.47.1

21.47.1

（四　丙辰丁巳）　抄數遼東戶計○宋撥官誥度牒。 收換楮弊燬之。 有元慶壽海雲大士遷化。 名印簡。 山西之嵐谷寧遠人。 俗宋氏。 微子之後。 父慈善信服鄉里。 里人稱為虛靜先生。 母金源王氏。 祖世奉佛不仕。 師生於金之泰和壬戌十二月望。 人品恢偉童幼神悟。 七歲親授以孝經開宗明義章。 乃曰。 開者何宗。 明者何義。 親驚異。 知非塵勞中人。 携見傅戒顏公。 顏欲觀其根氣。 授以草菴歌。 至壞與不壞主元在。 師問曰。 主在何處。 顏曰。 何主也。 師曰。 離壞不壞者。 曰此客也。 師曰。 主聻顏。 吟吟而已。 乃得禮中觀沼公為師。 八歲受三歸五八十善戒法。 師方十一蒙豫王恩賜納具。 有洪彥上座。 問師曰。 子今受大戒了。 緣何作小僧。 師曰。 緣僧小故。 戒說大也。 試問上座戒老耶小耶。 曰我身則老。 語未終師大聲曰。 休生分別。 一日上座教僧去師背上拍一下。 待回首乃竪指示之。 僧如教拍師背。 師便竪一指。 僧回舉似上座。 座奇之。 師年十二。 中觀聽師參問誨之曰。 汝所欲者文字語言耳。 向去皆止之。 唯身心若枯木死灰。 今時及盡。 功用純熟悟解真實。 大死一場。 休有餘氣。 到那時節。 瞥然自肯方與吾相見。 師受教習定。 一日扶中觀行。 觀曰。 法燈禪師道看他家事忙。 且道承誰力。 汝作麼生會。 師將中觀手一掣。 觀曰。 這野狐精。 師曰。 喏喏。 觀曰。 戒須別參。 師年十三。 時成吉思皇帝征伐天下。 師在寧遠。 於城陷之際。 稠人中親面聖顏。 俾師斂髻。 師告曰。 若從國儀則失僧相也。 蒙旨如故。 自此僧有不同俗民之異也。 師年十八。 天兵再下。 太師國王領兵取嵐城。 四眾逃難解散。 師侍中觀如故。 觀曰。 吾迫桑榆。 汝方富有春秋。 今此玉石俱焚。 子宜逃生去。 師泣曰。 因果無差。 死生有命。 安可離師而求脫免乎。 縱或得脫。 亦非仁子之心也。 老人察師誠確。 囑師曰。 子向去朔漠有大因緣。 吾與子俱北渡矣。 明日城降。 有清樂元帥史公天澤義州元帥李公七哥者。 見師氣宇非常。 問曰。 爾是何人。 師曰。 我沙門也。 史曰。 食肉否。 師曰。 何肉。 史曰。 人肉師曰。 人非獸也。 虎豹尚不相食。 況人乎。 史曰。 今日兵刃之下。 爾亦能不傷乎師曰。 必仗其外護者。 公喜甚。 李帥問曰。 爾既為僧。 禪耶教耶。 師曰。 禪教乃僧之羽翼也。 如國之用人。 必須文武兼濟。 李曰。 然則必也從何而住。 師曰。 二俱不住。 李曰。 爾何人也。 師曰。 佛師。 復曰。 吾親教中觀。 亦在於此。 二公見師年幼無所畏懼應對不凡。 即與住見中觀。 二公聞中觀教誨諄諄。 乃大喜曰。 果然有是父有是子也。 於是禮中觀為師。 與師結為金石友。 國王將中觀及師分撥直隷。 成吉思皇帝載中觀于黃犢輕車。 師親執御。 日營採汲。 經年至赤城。 舍於郎中張公宅。 使臣太速不花并麻賴。 傅成吉思皇帝聖旨道與摩花理國王。 爾使人來說底老長老小長老。 實是告天的人。 好與衣糧養活者教做頭兒。 多收拾那般人在意。 告天不揀阿誰。 休欺負交達里罕行者。 是時國王奉詔大加恩賜。 延居興安香泉院。 國王署中觀慈雲正覺大禪師。 師寂照英悟大師。 所需皆官給。 小長老之名自此始。 十九中觀將示寂。 有羽客楊至慎求頌。 老人俾執筆代書。 偈曰。 七十三年如掣電。 臨行為君通一線。 泥牛飛過海東來。 天上人間尋不見。 客曰。 師幾時行。 老人曰。 三日後。 時五月廿七日也。 至六月初一。 果無疾而寂。 師哀毀過禮。 闍維收頂骨舍利供養。 建塔於府之西北隅。 師罄所有為設齋。 唯乞食看塔。

(4. Bingchen–Dingsi) A census of households was taken in Liaodong. The Song allocated official credentials and ordination certificates to redeem and burn the depreciated paper notes. The Great Being Haiyun of Qingshou in the Yuan passed away. His name was Yinjian, a native of Ningyuan in Langu, Shanxi. His secular surname was Song, a descendant of Weizi. His father was benevolent and pious, respected by his native village, and called "Master Xujing" by the villagers. His mother was of the Wang clan of Jinyuan. For generations, his ancestors had revered the Buddha and held no government office. The Master was born on the full moon of the twelfth month in the ren-xu year of the Taihe era of the Jin (1203). Endowed with an imposing bearing, he possessed spiritual awakening even as a child. At age seven, when his father personally taught him the "Opening the Theme and Clarifying the Meaning" chapter of the Classic of Filial Piety, he said, "What theme is being opened? What meaning is being clarified?" His parents were astonished, knowing he was not a person of worldly dust. They brought him to see Preceptor Fu Yan. Wanting to observe his spiritual capacity, Yan taught him the Song of the Thatched Cottage. Coming to the line, "Whether decaying or not, the master has always been there," the Master asked, "Where is the master?" Yan said, "What master?" The Master said, "The one who is apart from decaying and not decaying." Yan said, "This is a guest." The Master said, "And what about the master?" Yan merely smiled and said nothing. Thereupon, he was able to take Venerable Zhongguan Zhao as his teacher. At eight years old, he received the three refuges, the five precepts, the eight precepts, and the ten wholesome precepts. When the Master was only eleven, he was granted the full upasampadā through the grace of Prince Yu. The Sthavira Hongyan asked the Master, "You have now received the great precepts; why do you remain a novice?" The Master said, "Because the monk is small, the precepts are said to be great. May I ask the Sthavira: are the precepts old or young?" Hongyan said, "My body is old..." Before he could finish speaking, the Master said in a loud voice, "Do not produce discriminatory views!" One day, the Sthavira instructed a monk to slap the Master on the back and, when he turned his head, to hold up a finger to show him. The monk did as taught and slapped the Master's back; the Master immediately held up one finger. The monk returned and reported this to the Sthavira, who marveled at him. When the Master was twelve, Zhongguan listened to his inquiries and instructed him, saying, "What you desire is merely letters and words; from now on, halt them all. Only make your body and mind like dry wood and cold ashes. When the present moment reaches its end, your practice will be refined and your understanding real. Die the great death once, leaving no lingering breath! When that time comes, with a sudden realization and personal affirmation, only then will you meet with me." The Master received this instruction and practiced meditation. One day, as he was assisting Zhongguan on a walk, Guan said, "Chan Master Fadeng said, 'See how busy his household affairs are; tell me, whose strength does he rely on?' How do you understand this?" The Master gave Zhongguan's hand a sharp tug. Guan said, "You wild-fox spirit!" The Master said, "Yes, yes." Guan said, "You must investigate the precepts further." When the Master was thirteen, Emperor Chinggis was conquering the world. The Master was in Ningyuan. When the city fell, in the midst of the crowd, he looked upon the sacred countenance in person. The Emperor ordered him to gather his hair into a topknot. The Master reported, "If I follow the state customs, I would lose the appearance of a monk." By imperial decree, he was permitted to remain as before. From this time, monks enjoyed the exceptional privilege of being distinguished from common subjects. When the Master was eighteen, the heavenly troops descended again; the Grand Preceptor and Prince of State led troops to capture the city of Lan. The fourfold assembly fled the disaster and dispersed, but the Master attended on Zhongguan as before. Guan said, "My years are drawing to a close, whereas you are in the prime of your youth. Now that jade and stone are both consumed by fire, you should flee to save your life." The Master wept and said, "Cause and effect do not err; life and death are fated. How could I abandon my teacher to seek escape? Even if I were to escape, it would not be the mind of a filial son." Seeing the Master's sincere resolve, the old master enjoined him, "You have a great destiny in the northern deserts; I shall cross to the north together with you." The next day, the city surrendered. Commander Shi Tianze of Qingle and Commander Li Qige of Yizhou, seeing the Master's extraordinary bearing, asked, "Who are you?" The Master said, "I am a śramaṇa." Shi said, "Do you eat meat?" The Master said, "What meat?" Shi said, "Human meat." The Master said, "Humans are not beasts. Even tigers and leopards do not eat each other; how much less should humans?" Shi said, "Beneath the weapons of today, can you also remain uninjured?" The Master said, "I must rely on an external protector." The commander was greatly pleased. Commander Li asked, "Since you are a monk, do you belong to Chan or to the Doctrinal teachings?" The Master said, "Chan and the Doctrinal teachings are the wings of a monk, just as a state employing men must rely equally on both civil and military abilities." Li said, "If so, in which one must you abide?" The Master said, "I abide in neither." Li said, "What kind of person are you?" The Master said, "A teacher of the Buddha." He added, "My master, Zhongguan, is also here." Seeing that the Master was young, fearless, and extraordinary in his replies, the two commanders immediately went with him to see Zhongguan. Hearing Zhongguan's earnest teachings, the two commanders were overjoyed and said, "Indeed, like father, like son!" Thereupon they took Zhongguan as their teacher and bonded with the Master as friends as firm as metal and stone. The Prince of State assigned Zhongguan and the Master to the directly administered territory. Emperor Chinggis conveyed Zhongguan in a light carriage drawn by a yellow calf; the Master personally held the reins and daily procured wood and water. Passing through the years, they arrived at Chicheng and lodged at the residence of Director Zhang. The envoys Taisu-buqa and Malai conveyed Emperor Chinggis's imperial decree to King Muqali: 'The old elder and young elder whom you sent men to speak of are truly men who pray to Heaven. Provide them well with clothing and provisions, take care of them, make them leaders, and pay attention to gathering such people together. In praying to Heaven, do not discriminate among them. Do not mistreat them; grant them darqan practitioner status.' At that time, the King received the decree and bestowed bountiful favors, inviting them to dwell at the Xiangquan Cloister in Xing'an. The King titled Zhongguan as 'Great Chan Master Ciyun Zhengjue' and the Master as 'Great Master Jizhao Yingwu.' All their provisions were supplied by the government. The title 'Young Elder' began from this. At nineteen, when Zhongguan was about to pass into tranquility, the Daoist Yang Zhishen requested a verse. The old master had the Master take up the brush and write it for him. The verse read: 'Seventy-three years like a flash of lightning; / On the verge of departure, I reveal a thread for you. / The mud ox flies across the sea to the east; / Nowhere in heaven or among men can it be found.' The guest asked, "When will the Master depart?" The old master said, "Three days from now." It was the twenty-seventh day of the fifth month. When it came to the first day of the sixth month, he indeed entered tranquility without illness. The Master mourned him with grief exceeding the rites. Following the cremation, he gathered the parietal bone and relics to make offerings to them, and built a stūpa at the northwest corner of the superior prefecture. The Master exhausted all his belongings to hold a vegetarian feast, and thereafter merely begged for food and watched over the stūpa.