釋氏稽古略 4.196

4.196

趙清獻公抃平居以北京（今大名路）天鉢重元禪師（嗣天衣懷）為方外友。而咨決心法。暨牧青州日。聞雷有省。即說偈曰。退食公堂自凭几。不動不搖心似水。霹靂一聲透頂門。驚起從前自家底。舉頭蒼蒼喜復喜。剎剎塵塵無不是。中下之人不得聞。妙用神通而已矣。已而答富鄭公書。略曰。近者旋附節本傳燈三卷。當已通呈。今承制宋威去餘七軸上納。抃伏思西方聖人教外別傳之法。不為中下根機之所設也。上智則頓悟而入。一得永得。愚者則迷而不復千差萬別。唯佛與祖以心傳心。其利生接物而不得已者。遂有棒喝拳指揚眉瞬目拈椎竪拂語言文字種種方便。去聖逾遠。諸方學徒忘本逐末。棄源隨波滔滔皆是。斯所謂可憐憫者矣。抃不佞去年秋初在青州。因有所感既已稍知本性無欠無餘。古人為安樂法門。信不誣也。比蒙太傅侍中俾求禪錄。抃素出恩紀。聞之喜快不覺手舞而足蹈之也。伏惟執事富貴如是之極。道德如是之盛。福壽康寧如是之備。退休閑逸如是之高。其所未甚留意者。如來一大事因緣而已。今茲又復於真性有所悟入。抃敢為賀於門下也。清獻公至是元豐二年以太子少保致政歸衢州。與里民不間位貌。築居曰高齋。有偈見意曰。腰佩黃金已退藏。箇中消思也尋常。時人要識高齋老。只是柯村趙四郎。又誌其壽瑩曰。吾政已致。壽七十二。百歲之後。歸此山地。彼真法身。不即不離。充藥大千。普現悲智。不可得藏。不可得置。壽塋之說。如是如是。公元豐七年秋八月薨（羅湖集錄）。

Duke Qingxian Zhao Bian in ordinary life took Chan Master Tianbo Chongyuan of the Northern Capital (now Daming Circuit; heir of Tianyi Huai) as his friend beyond the mundane world, consulting him to resolve matters of the mind-dharma. When he governed Qingzhou, he had an awakening upon hearing thunder, and immediately uttered a verse saying: / 'Retiring from duties in the official hall, I lean on the table; / Motionless and unshaken, the mind is like water. / A single clap of thunder penetrates the crown of my head, / Startling into wakefulness my original self from before. / Raising my head to the vast azure, I am joyful and joyful again; / In every realm and every speck of dust, nothing is not this. / People of middling and lower capacity cannot hear of it: / Wondrous functions and spiritual powers, and that is all!' / Afterwards, in his reply to Duke Zheng Fu's letter, he wrote in brief: 'Recently I sent three fascicles of an abridged edition of the Transmission of the Lamp, which should have been delivered. Now I have ordered Envoy Song Wei to deliver the remaining seven scrolls to you. Bian respectfully considers that the Western Sage's Dharma transmitted separately outside the teachings was not set forth for people of middling and lower faculties. Those of superior wisdom awaken suddenly and enter; once attained, it is attained forever. The foolish are deluded and do not return, scattered in a thousand differences and ten thousand distinctions. Only Buddhas and Patriarchs transmit mind with mind. In their unavoidable need to benefit living beings and receive people, they consequently used blows, shouts, fists, fingers, raising eyebrows, blinking eyes, lifting the mallet, raising the fly-whisk, and spoken and written words—various kinds of skillful means. As we depart further from the sages, students in all quarters forget the root and pursue the branches, abandoning the source and following the waves; they are vast and everywhere. These are what are truly pitiable. Unworthy as I am, in early autumn of last year in Qingzhou, owing to a resonance, I came to know slightly that original nature has nothing lacking and nothing surplus. What the ancients called the Dharma-gate of peace and joy is truly not false. Lately I have been favored by the Grand Preceptor and Minister to seek Chan records for him; I have long received your grace, and hearing this I was so overjoyed that I unconsciously danced with hands and feet. I respectfully consider that your highness has attained wealth and honor to such an extreme, virtue and Way in such abundance, blessings, longevity, health, and peace in such completeness, and leisure in retirement to such heights; that which you had not yet paid close attention to was merely the Tathāgata's one great causal matter. Now you have again attained an awakening into the true nature; Bian ventures to congratulate your household.' At this point, in the second year of Yuanfeng, Duke Qingxian retired from administration with the title Junior Protector of the Crown Prince and returned to Quzhou. He lived among the local people without maintaining distinctions of rank or appearance. He built a dwelling called 'Gaoghai' (High Studio) and expressed his mind in a verse, saying: / 'With yellow gold at my waist I have already retired; / The reflections within are also ordinary. / If people of the time wish to know the old man of High Studio, / He is merely Zhao the Fourth of Ke Village.' / He also wrote an inscription for his tomb built during his lifetime, saying: 'My governance has ended; my age is seventy-two. After a hundred years, I shall return to this mountain earth. That true Dharma body is neither identical nor separate. It fills the great thousand worlds, universally manifesting compassion and wisdom. It cannot be concealed, nor can it be placed away. The discourse on the living tomb is thus, is thus.' The Duke passed away in the eighth month in the autumn of the seventh year of Yuanfeng (Luohu jilu).