佛祖歷代通載 22.32

22.32

（六）　至元二十五年正月十九日。江淮釋教都總統楊輦真迦。集江南禪教朝覲登對宣上竺出班。聖旨問。講何經。答云。法華經。次問。仙林講何經。奏云。百法論。即就退位而立。引問徑山雲峯和上云。禪以何為宗。奏對云。禪也者淨智妙圓體本空寂（泉總統譯云再說）復奏云。非見聞覺知之所可知。非思量分別之所能解。又傳聖旨令更說。復奏云。禪之為宗。西天四七唐土二三。自迦葉付之阿難。阿難傳之商那和修。商那和修傳之優波毱多。由是展轉而至二十八祖菩提達磨。菩提達磨即東土之初祖也。祖得法後大破六宗之邪。望東震旦國有大乘根氣。航海而來。見梁皇一語不契。遂折蘆渡江。至少林山中面壁九年。得二祖神光斷臂立雪。祖問。當何所求。光云。我心未寧。乞師安心。祖云。將心來與汝安。光云。覓心了不可得。祖云。與汝安心竟。光得傳心法。後傳之三祖。三祖傳之四祖。四祖傳之五祖。五祖本一栽松道者。四祖云。汝已年老。可再來。吾當忍死以待。五祖遂至濁港江頭。見一女問投宿。而受孕托生。謂之黃梅無姓兒。既而傳法於五祖。黃梅法席七百高僧。獨神秀上座為上首。祖以傳衣法時至。令各述一偈。秀即書壁間云。身是菩提樹。心如明鏡臺。時時常拂拭。莫待惹塵埃。五祖云。此偈亦未見性。蓋其尚滯名相。未脫知解。正在學地。傳聖旨云。再舉一遍復舉畢。又奏云。盧行者時在碓坊。為眾負舂。五祖已知其素有悟門。盧行者本不識字。遂倩人書一偈於壁間秀師所書偈側云。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。乃開析云。老盧此偈至本來無一物處。即是空諸所有徹法源底。五祖即於夜半密付其衣法。盧得衣鉢宵遁。至大庾嶺頭。為明上座追及。盧即置衣鉢於石上云。不可以力爭。明乃盡其神力。鉢不能舉。明乃云。本為法來。非為衣也。祖云。不思善不思惡。正恁麼時如何是明上座本來面目。當下大悟。秀歸河北。自稱六祖。然而知解未亡。猶滯名相。故流於相宗。是以教盛西北。能受正傳於曹溪。是以禪盛東南。謂之南能北秀。此教禪所由分也。自是曹溪傳之南岳懷讓讓本觀音大士分身。讓傳之馬祖。謂之馬駒踏殺天下人。馬祖傳之百丈。於侍立舉掛拂處。親遭一喝。當下悟去。直得三日耳聾。百丈對黃蘗。舉此一喝。黃蘗不覺吐舌。亦於言下洞明此喝之旨。後臨濟至於黃蘗。三度問佛法大意。三遭六十痛棒。後於大愚席下舉前話云。過在什麼處。愚云。黃蘗得與麼老婆心切相為。更覓過在。濟大悟。遂於大愚肋下築三拳。愚云。汝師黃蘗。非干我事。臨濟歸黃蘗。便與三掌。自是流通此喝。謂之臨濟入門便喝。此喝之所由生也。所謂德山棒者。即周金剛（泉總統又傳又）聖旨云。如何是周金剛。奏云德山本姓周。為金剛經座主。滿車載疏鈔遊南方。直欲摟破魔子窟宅。當恁麼時。甚生氣概。於途中遇賣油糍婆子。買油糍點心。婆云。汝是講金剛經座主。經中有一段義。若答得白喫油糍不要錢遂問。過去心不可得。現在心不可得。未來心不可得。三心中點那箇心。座主無對。古云。假饒講得千經論。一句臨機下口難。信知不能徹法源底。則滿車之疏皆長語也。後見龍潭。於侍立次。遇夜深辭去。見外面黑。潭遂度紙燭與之。德山方接得。潭便吹滅。當下大悟。次日示眾云。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投於巨壑。自是據條白棒。佛來也打。祖來也打。此無他。恐後人滯於名相。凡有所問。至支離處便與一棒。此棒之所由生也。所謂德山入門便棒。臨濟入門便喝。夫棒喝者。豈徒施也哉。奏至此。遂奏云。臣僧不敢多談。恐瀆聖聽。傳聖旨。但說。不要怕又非姦偷屠販之事。遂進奏云。釋迦牟尼世尊初生下時。周行七步目顧四方。一手指天一手指地云。天上天下唯我獨尊。所謂獨尊者。非為金輪王位之尊。所可尊者。我也。道也。法也。心也（正欲啟奏雲門大師一棒公案以為佛祖雪屈時靈隱長老淨伏牽衣云勿舉此話遂轉語云）。四十九年三百餘會。所說之法。無非觀根逗教。如一雨普沾。三草二木。各隨其根器之大小。而為之發機。末後云。始從鹿野苑終至跋提河。於是二中間未甞談一字。既是四十九年說法。因甚麼不談一字。正恐後人滯於名相不離知解。所謂不談一字者。熾然常說。以無說之說。是名真說。又於靈山會上百萬眾前。拈起一枝花。普示大眾。獨有迦葉破顏微笑。世尊云。吾有正法眼藏涅槃妙心。分付摩訶大迦葉。謂之教外別傳。傳此心也。印此法也。達磨西來不立文字。直指人心見性成佛。傳此心也。印此法也。奉聖訓垂問曰。云那講主看他長老所說教外別傳底。是耶非耶。上竺出對云。是是。又仙林出云。南方眾生多是說謊。所以達磨西來不立文字。正恐伶俐的。說謊貪著語言文字。故有直指之語。又奉聖旨宣進。榻前同仙林賜坐謝恩畢。就坐。傳聖旨云。持論。仙林云。始從鹿野苑終至跋提河。於是二中間未嘗談一字。既是不談一字。五千餘卷自何而來。答云。一代時教如標月指。了知所標畢竟非月。林云。汝禪宗得法有多少人。答云。從上佛祖天下老和上。盡恒河沙莫窮其數。林云。即今是誰。答云。當面蹉過。林云。在什麼處。答云。含元殿上更覓長安。林無語。又傳聖旨。令泉總。統。問那講主問底。是甚言語。林答。問他禪宗得道多少人。他云。恒河沙數。又傳聖旨。汝講主家。莫看面皮。何得向遠遠說來。林遂問。如何是禪。答以手打一圓相。林云。何得動手動脚。答云。只這一圈子便透不過。說甚千經萬論。林無語。又奉聖旨云。俺也知爾是上乘法。但得法底人。入水不溺。入火不燒。於熱油鍋中教坐。汝還敢麼。答云。不敢奉聖旨。為甚不敢。奏云。此是神通三昧。我此法中無如是事。又傳聖旨。如何都無輸贏。林云。道不敢。便是輸。遂斥林云。不妨會得好。林無語。乃體聖意。奏云。夫禪之與教本一體也。禪乃佛之心。教乃佛之語。因佛語而見佛心。譬之百川異流同歸於海。到海則無異味。又如我萬萬歲皇帝。坐鎮山河天下一統。四夷百蠻隨方而至。必從順成門外而入。到得黃金殿上。親覩黃金面皮。方謂到家。若是教家只依語言文字。未達玄旨。猶是順成門外人。又如禪家未得徹證未得頓悟。亦在順成門外。謂之到家亦未可也。皇情大悅。遂以龍袖西拂。即謝恩下殿。奉御領。歸寢殿賜食。

6. On the nineteenth day of the first month in the twenty-fifth year of Zhiyuan, Yang Lianzhenjia, the Chief Controller of Buddhist Teachings for Jianghuai, gathered the masters of Chan and the doctrinal schools of Jiangnan for an imperial audience and debate. The master from Shangzhu stepped forward from the ranks. An imperial decree asked, "What sutra do you lecture on?" He answered, "The Saddharmapuṇḍarīka Sūtra." Next, the emperor asked, "What text does Xianlin lecture on?" He memorialised, "The Treatise on the Hundred Dharmas (Śatadharma-vidyāmukha-śāstra)." He then stepped back and stood in place. The emperor had Venerable Yunfeng of Jingshan summoned and asked, "What does Chan take as its fundamental tenet?" He replied in memorial, "Chan is the purely wise, wondrous, and complete; its essence is originally empty and quiescent." (Controller Quan translated and said, "Speak further.") He again memorialised, "It is not something that seeing, hearing, awareness, or knowing can comprehend, nor is it something that deliberation and discrimination can understand." Again an imperial decree was conveyed, ordering him to elaborate further. He again memorialised: "As for Chan's fundamental tenet, there were four-times-seven [twenty-eight patriarchs] in the Western Heavens and two-times-three [six patriarchs] in the land of Tang. From Kāśyapa it was entrusted to Ānanda; Ānanda transmitted it to Śāṇavāsa; Śāṇavāsa transmitted it to Upagupta. From then on it was handed down in succession until the twenty-eighth patriarch, Bodhidharma. Bodhidharma was the first patriarch of the Eastern Land. After the Patriarch attained the Dharma, he thoroughly shattered the errors of the six schools. Seeing that the eastern country of Cīnasthāna possessed the capacity for the Great Vehicle, he came by sea. When he met the Liang emperor, their words did not accord, so he broke off a reed, crossed the Yangzi River, and went to the Shaolin mountains, where he faced the wall for nine years. He received the Second Patriarch, Shenguang, who severed his arm while standing in the snow. The Patriarch asked, 'What do you seek?' Guang said, 'My mind is not yet at peace; I beg the master to pacify my mind.' The Patriarch said, 'Bring your mind here, and I will pacify it for you.' Guang said, 'When I search for my mind, it is ultimately unobtainable.' The Patriarch said, 'I have pacified your mind for you.' Guang thus received the transmission of the mind-dharma. Later, it was transmitted to the Third Patriarch; the Third Patriarch transmitted it to the Fourth Patriarch; the Fourth Patriarch transmitted it to the Fifth Patriarch. The Fifth Patriarch was originally a Daoist who planted pine trees. The Fourth Patriarch said to him, 'You are already old; come again in another life, and I shall bear lingering in death to await you.' The Fifth Patriarch then went to the riverside of Zhuogang, where he saw a woman and asked for lodging, thereby taking conception and being reborn; he was called the nameless child of Huangmei. Later, he received the Dharma transmission from the Fourth Patriarch and became the Fifth Patriarch. At the Dharma assembly of Huangmei there were seven hundred eminent monks, among whom Senior Monk Shenxiu alone was the leader. Because the time for transmitting the robe and the Dharma had arrived, the Patriarch ordered each of them to compose a verse. Shenxiu then wrote on the wall: 'The body is the bodhi tree, / The mind is like a bright mirror stand. / At all times constantly wipe it clean; / Do not let it gather dust.' The Fifth Patriarch said, 'This verse also does not see the nature, for he is still entangled in names and marks, not yet freed from intellectual understanding, and remains in the stage of learning.' An imperial decree was conveyed: 'Recite it again.' After he finished reciting it again, he memorialised further: 'Workman Lu was at that time in the mortar shed, treading the pestle for the assembly. The Fifth Patriarch already knew that he innately had the gate of awakening. Workman Lu was originally illiterate, so he asked someone to write a verse on the wall beside the verse written by Master Shenxiu: 'Bodhi originally has no tree, / Nor is the bright mirror a stand. / Originally there is not a single thing; / Where could dust gather?'" He then analyzed and explained, "When Old Lu's verse reached 'Originally there is not a single thing,' this was emptying all that exists and penetrating to the very bottom of the source of phenomena. The Fifth Patriarch then, in the middle of the night, secretly entrusted the robe and Dharma to him. Lu received the robe and bowl and fled by night. When he reached the summit of Dayu Ridge, Senior Monk Ming caught up with him. Lu then placed the robe and bowl upon a rock and said, 'This cannot be contested by force.' Ming then exerted all his spiritual strength, but the bowl could not be lifted. Ming then said, 'I have come originally for the Dharma, not for the robe.' The Patriarch said, 'Do not think of good; do not think of evil. At just such a moment, what is Senior Monk Ming's original face?' Thereupon he had great awakening. Shenxiu returned to the north of the river and called himself the Sixth Patriarch. However, because his intellectual understanding had not been extinguished and he still clung to names and marks, he lapsed into the Characteristics School. Therefore, doctrine flourished in the northwest, while Neng received the orthodox transmission at Caoxi, so Chan flourished in the southeast. They were called Southern Neng and Northern Xiu; this is how doctrine and Chan came to diverge. From then on, Caoxi transmitted it to Nanyue Huairang—Rang was originally a manifestation of the Great Being Avalokiteśvara. Rang transmitted it to Mazu, who was called 'the young colt who tramples to death all people under heaven.' Mazu transmitted it to Baizhang. While standing in attendance when the whisk was raised and hung back, Baizhang directly received a shout; he attained awakening on the spot, remaining deaf for three days. Baizhang related this shout to Huangbo; Huangbo unconsciously stuck out his tongue and, at these words, clearly understood the purport of this shout. Later, Linji came to Huangbo and three times asked about the great meaning of the Buddhadharma, three times receiving sixty painful blows of the stick. Later, at the assembly of Dayu, he related the previous story, saying, 'Where was the fault?' Dayu said, 'Huangbo was so intensely grandmotherly for your sake, yet you still look for a fault?' Linji had great awakening and struck Dayu three times under the ribs. Dayu said, 'Your teacher is Huangbo; it has nothing to do with me.' Linji returned to Huangbo and gave him three slaps. From this, the shout was circulated and propagated; it is called 'Linji shouts as soon as one enters the gate.' This is how the shout originated. As for what is called Deshan's stick, it refers to Diamond Zhou." (Controller Quan conveyed again.) An imperial decree asked, "Who was Diamond Zhou?" He memorialised, "Deshan's original surname was Zhou. He was a lecturer on the Vajracchedikā Sūtra. He loaded a cart full of commentaries and subcommentaries and traveled to the south, intending directly to smash the den of the demonic scoundrels. At that time, he possessed tremendous spirit. On the road, he met an old woman selling fried oil cakes and sought to buy some oil cakes as a light meal (dianshin). The old woman said, 'You are a lecturer on the Vajracchedikā Sūtra. There is a passage of meaning in the sutra; if you can answer it, you may eat the oil cakes for free without paying.' She then asked, 'Past mind cannot be obtained, present mind cannot be obtained, and future mind cannot be obtained. Among the three minds, which mind do you wish to refresh (dianxin)?' The lecturer had no reply. An ancient master said, 'Even if you can lecture on a thousand sutras and treatises, a single word when facing the situation is hard to utter.' Truly we know that if one cannot penetrate to the very bottom of the source of phenomena, then a cart full of commentaries is merely superfluous words. Later, he saw Longtan. While standing in attendance late at night, he took his leave to depart. Seeing that it was dark outside, Longtan handed him a paper torch. Just as Deshan took it, Longtan blew it out. Deshan attained great awakening on the spot. The next day, he instructed the assembly, saying, 'Even if one exhausts all profound disputations, it is like placing a single hair in great empty space; even if one expends the world's pivotal mechanisms, it is like dropping a single drop into a vast chasm.' From then on, relying on a single plain stick, if a Buddha came he struck, and if a patriarch came he struck. This was for no other reason than fear that later generations would cling to names and marks; whenever there was an inquiry, as soon as it reached fragmented intellectualizing, he would give a blow of the stick. This is how the stick originated. Thus it is said, 'Deshan strikes as soon as one enters the gate, and Linji shouts as soon as one enters the gate.' Indeed, how could the stick and the shout be applied in vain?" Having memorialised up to this point, he then said, "This minister monk dares not speak further, fearing to profane the imperial hearing." An imperial decree was conveyed: "Just speak; do not be afraid. This is not some affair of treason, theft, slaughter, or trade." He then proceeded to memorialise: "When Śākyamuni Bhagavān was first born, he walked seven paces in all directions, looked around the four quarters, and pointing one finger to heaven and one finger to earth, said, 'In heaven above and earth below, I alone am the most honored.' What is called the 'most honored' does not mean the honor of the position of a golden-wheel-turning king. That which is worthy of honor is the Self, the Way, the Dharma, and the Mind." (Just as he was about to memorialise on the public case of Great Master Yunmen's one blow of the stick in order to vindicate the Buddhas and Patriarchs, Abbot Jingfu of Lingyin tugged at his robe, saying, "Do not bring up this matter"; whereupon he shifted his words and said:) "During forty-nine years and over three hundred assemblies, the Dharma that he spoke was nothing other than examining faculties and suiting the teachings to them. It was like a single rain universally moistening the three kinds of plants and two kinds of trees, bringing forth their capacity according to their respective size and faculties. At the very end, he said, 'From the beginning at the Deer Park to the end at the river Bhadrikā, between these two I have never spoken a single word.' Since he preached the Dharma for forty-nine years, why did he not speak a single word? It was precisely out of fear that later generations would cling to names and marks and not abandon intellectual understanding. What is called 'not speaking a single word' means preaching blaze-like constantly, preaching with the teaching of no-teaching—this is called true preaching. Furthermore, at the assembly on Vulture Peak before a multitude of millions, he held up a flower and showed it to the entire assembly; Mahākāśyapa alone broke into a smile. The Bhagavān said, 'I have the Treasury of the True Dharma Eye, the wondrous mind of nirvāṇa, and I entrust it to Mahā-Mahākāśyapa.' This is called the separate transmission outside the teachings: transmitting this mind, and sealing this Dharma. Bodhidharma's coming from the West, not establishing words and letters, directly pointing to the human mind and seeing one's nature to become a Buddha, was transmitting this mind, and sealing this Dharma." Receiving the imperial instruction, the emperor condescended to ask, "Look here, Lecturer, regarding what that Elder said about the separate transmission outside the teachings, is it right or wrong?" The master from Shangzhu stepped forward and replied, "It is right, it is right." Then the master from Xianlin stepped forward and said, "Sentient beings of the south mostly tell lies. That is why Bodhidharma came from the West and did not establish words and letters: precisely fearing that the clever ones would tell lies and covet language and writings, he therefore gave the teaching of direct pointing." An imperial decree was further issued summoning them forward; before the imperial couch, he and Xianlin were granted seats. Having expressed their gratitude, they took their seats. An imperial decree was conveyed: "Hold debate." Xianlin said, "'From the beginning at the Deer Park to the end at the river Bhadrikā, between these two I have never spoken a single word.' Since he did not speak a single word, from where do the more than five thousand fascicles come?" Yunfeng replied, "The teachings of his entire life are like a finger pointing at the moon; one must clearly know that what is pointed to is ultimately not the moon." Xianlin said, "In your Chan school, how many people have attained the Dharma?" Yunfeng replied, "From the Buddhas and Patriarchs of old down to the old venerable ones throughout the realm, they exhaust the sands of the Ganges, their number inexhaustible." Xianlin said, "Who is it right now?" Yunfeng replied, "You have missed him to his face." Xianlin said, "Where is he?" Yunfeng replied, "Looking for Chang'an while standing in the Hanyuan Hall." Xianlin was speechless. Again an imperial decree was conveyed, ordering Controller Quan to ask, "What words were those that the Lecturer asked?" Xianlin replied, "I asked him how many people in his Chan school have attained the Way. He said they are as numerous as the sands of the Ganges." Again an imperial decree was conveyed: "You lecturing masters, do not care about saving face; why do you speak of things so far away?" Xianlin then asked, "What is Chan?" Yunfeng answered by drawing a circle with his hand. Xianlin said, "Why move hands and move feet?" Yunfeng replied, "If you cannot even penetrate this single circle, what is the use of speaking of thousands of sutras and tens of thousands of treatises?" Xianlin was speechless. An imperial decree was further issued, saying, "We also know that yours is the Supreme Vehicle's Dharma. But those who have attained the Dharma do not drown when entering water, and do not burn when entering fire. If you were told to sit in a cauldron of boiling oil, would you dare?" Yunfeng answered, "I would not dare." The imperial decree said, "Why would you not dare?" Yunfeng memorialised, "These are spiritual powers and samādhis; in our Dharma there are no such things." Again an imperial decree was conveyed: "Why is there no winner or loser at all?" Xianlin said, "Saying he does not dare means he has lost." Yunfeng then rebuked Xianlin, saying, "You certainly understand it well!" Xianlin was speechless. Yunfeng then grasped the imperial intention and memorialised, "Chan and the doctrinal teachings are originally one body. Chan is the Buddha's mind, and the doctrinal teachings are the Buddha's words. Through the Buddha's words, one sees the Buddha's mind. It is like a hundred rivers with different currents returning together to the sea; once they reach the sea, there is no different flavor. Furthermore, it is like our Emperor of Ten Thousand Years, who presides over the mountains and rivers, unifying all under heaven: the four barbarians and hundreds of tribes come from their directions, and they must enter from outside the Shuncheng Gate; only when they arrive at the Golden Palace and personally behold the golden countenance can they be said to have reached home. If the doctrinal masters rely only on language and writings without reaching the profound purport, they are still people outside the Shuncheng Gate. Likewise, if Chan practitioners have not attained thorough realization and sudden awakening, they too remain outside the Shuncheng Gate, and to say they have reached home is likewise inadmissible." The emperor was greatly pleased, and swept his dragon sleeve westward. Yunfeng then gave thanks for the imperial grace and stepped down from the palace hall. An imperial attendant led him back to the private quarters, where food was bestowed upon him.