釋氏稽古略 4.193

4.193

隆興府黃龍禪師。名慧南。信州章氏子。依泐潭澄禪師分別座接物。名振諸方。偶同雲峯悟禪師遊西山。夜話雲門法道。峯曰。澄公雖是雲門之後法道異矣。師詰其所以異。峯曰。雲門如九轉丹砂點鐵成金。澄公藥永銀徒可翫入煆則流去。師怒以枕投之。明日峯謝過。又曰。雲門氣宇如王甘死語下乎。有法授人者死語也。死語能活人乎。師曰。若如是則誰可汝意。峯曰。石霜圓手段出諸方。子宜見之。師即造焉。中途聞慈明不事事忽叢林。遂登衡嶽謁福嚴賢。命師掌書記。俄賢卒。郡守以慈明補席。入院貶剝諸方件件數為邪解。師為之氣索遂造其室。明曰。書記領徒遊方。借使有疑可坐而商略。師哀懇愈切。明曰。公學雲門禪必善其旨。如云放洞山三十棒。是有喫棒分。是無喫棒分。師曰。有喫棒分。明色莊曰。從朝至暮鵲噪鴉鳴皆合喫棒。師遽炷香作禮。明端坐受之。復問之曰。趙州道臺山婆子。我為汝勘破了也。且那裏是他勘破婆子處。師汗下不能加答。次日又詣。明詬罵不已。師曰。罵豈是慈悲法施耶。明曰。爾作罵會那。師於言下大悟。作頌曰。傑出叢林是趙州。老婆勘破有來由。而今四海清如鏡。行人莫與路為讎。呈慈明。明頷之。後開法同安。初受請日。泐潭來僧審提唱之語有曰。智海無性因覺妄而成凡。覺妄元虛即凡心而見佛。便爾休去將謂同安無折合。隨汝顛倒所欲南斗七北斗八。僧舉似澄澄不懌。師住黃龍。室中設三轉語。人人有箇生緣。舉手曰。我手何似佛手。垂足曰。我脚何以驢脚。叢林目曰黃龍三關。遷黃檗。師嗣慈明圓禪師。至是熙寧二年三月十七日午刻饌客罷。起至寢室前。大眾肅侍跏趺端坐而逝。闍維火化舍利五色。塔于前山。諡普覺禪師。傳嗣弟子真淨克文東林常總晦堂祖心等（普燈錄）。

Chan Master Huanglong of Longxing Superior Prefecture was named Huinan. He was a son of the Zhang family of Xinzhou. Relying on Chan Master Letan Cheng, he held a separate seat to guide students, and his fame shook all quarters. Once, traveling in the Western Mountains together with Chan Master Yunfeng Wu, they conversed at night about the Dharma way of Yunmen. Wu said, 'Although the Venerable Cheng is a successor of Yunmen, his Dharma way is different.' The Master inquired why it was different. Wu said, 'Yunmen is like the nine-times transformed cinnabar elixir, transmuting iron into gold. The Venerable Cheng's medicine is mercury: it can merely be played with, but once it enters the furnace it flows away.' The Master became angry and threw his pillow at him. The next day Wu apologized, yet also said, 'Yunmen's bearing was like a king; would he willingly submit to dead words? That there is a Dharma to confer upon people is dead words. Can dead words bring people to life?' The Master said, 'If it is like this, then who meets your approval?' Wu said, 'Shishuang Yuan's methods surpass all quarters. You ought to see him.' The Master immediately set out thither. On the way he heard that Ciming attended to no business and neglected the monastic groves. Thereupon he climbed Mount Heng and visited Fuyan Xian, who appointed the Master to manage the office of monastic scribe. Shortly afterward Xian passed away, and the commandery prefect appointed Ciming to fill the seat. Upon entering the monastery, he disparaged the teachers of all quarters, enumerating point by point their perverse understandings. The Master was demoralized on account of this, and thereupon went to his room. Ming said, 'The scribe leads disciples to travel across the land. Supposing there are doubts, you may sit and discuss them.' The Master's earnest pleas became even more fervent. Ming said, 'You have studied Yunmen Chan and must be skilled in its import. Take the saying: "Giving Dongshan thirty blows of the staff"—did he deserve to receive the blows, or did he not deserve to receive the blows?' The Master said, 'He deserved to receive the blows.' Ming, with a stern countenance, said, 'From morning to evening the magpies chatter and the crows caw; all deserve to receive the blows.' The Master hastily burned incense and paid homage. Ming sat upright and received it, and asked him again: 'Zhaozhou said to the old woman of Mount Wutai, "I have seen through you." Now where was the place where he saw through the old woman?' The Master sweated profusely and could give no further answer. The following day he visited again, and Ming reviled and cursed him unceasingly. The Master said, 'How can cursing be the Dharma gift of compassion?' Ming said, 'Did you take it as cursing?' The Master was greatly enlightened at these words. He composed a verse, saying: / 'Preeminent in the monastic groves is Zhaozhou; / His seeing through the old woman had good reason. / Now the four seas are as clear as a mirror; / Let travelers not take enmity with the road.' / He presented it to Ciming, and Ming nodded in approval. Later he inaugurated his teachings at Tong'an. On the day he first accepted the invitation, when a monk from Letan came to inquire about his discourses, there were the words: 'The ocean of wisdom has no self-nature; by realizing delusion one becomes an ordinary mortal. Realizing that delusion is fundamentally empty, right in the ordinary mind one sees the Buddha. Just cease right here; do not suppose Tong'an offers no compromise. Follow your perverse desires—seven in the Southern Dipper, eight in the Northern Dipper!' The monk reported this to Cheng, and Cheng was displeased. The Master resided at Huanglong. In his room he established three turning phrases: 'Everyone has a causal condition of birth'—then raising his hand, he said, 'How is my hand like a Buddha's hand?' Dropping his foot, he said, 'How is my foot like a donkey's foot?' The monastic groves named them 'Huanglong's Three Checkpoints.' He moved to Huangbo. The Master was the Dharma heir of Chan Master Ciming Yuan. At this time, on the seventeenth day of the third month in the second year of Xining, at the hour of noon, after entertaining guests, he rose and went to the front of his bedchamber. As the great assembly reverently attended him, he sat upright in the full lotus posture and passed away. His cremation with jhapita yielded five-colored relics (śarīra), which were enshrined in a stupa on the mountain in front. He was granted the posthumous title 'Chan Master Pujue.' His Dharma-inheriting disciples included Zhenjing Kewen, Donglin Changzong, Huitang Zuxin, and others (Pudeng lu).