[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037) › 4.237 # 釋氏稽古略 4.237 釋氏稽古略 4.237 - **Language:** Classical Chinese ### [4.237](https://indike.org/pramana/in.bauddha.taisho.2037.4.237) 無盡張公。蚤負禪學。猶欲尋諸宗師與之決擇。因朱給事世英語。及兜率悅禪師禪學高妙聰敏出於流類。至此元祐六年。公漕江西按部分寧。五禪住持逆於旅亭。顧問至兜率。公曰。聞師聰敏之名久矣。悅遽對曰。從悅臨濟兒孫。若以聰敏說文章。定似都運談禪。公雖壯其言而意不平。遂作偈命五禪舉揚曰。五老機緣共一方。神鋒各向袖中藏。明朝老將登壇者。便請橫矛戰一場。悅當其末提綱之語盡貫前者。公因喜之。乃遊兜率相與夜談。及宗門事。公曰。比看傳燈錄。一千七百尊宿機緣。唯疑德山托鉢話。悅曰。若疑托鉢話。其餘則是心思意解。何曾至大安樂境界。公憤然就榻。屢寢屢起。夜將五鼓。不覺趯翻溺器。忽大省發。甚喜。即扣悅丈室門。謂悅曰。已捉得賊了也。悅曰。贓物在甚麼處。公擬議。悅曰都運且寢。翌旦公有頌曰。鼓寂鐘沈托鉢回。巖頭一拶語如雷。果然只得三年活。莫是遭他受記來。別去未幾。悅遂歸寂。公登右揆之明年。當徽宗宣和辛卯歲二月奏請悅諡號。遣使持文祭於塔祠曰。昔者仰山謂臨濟曰。子之道他日盛行於吳越間。但遇風則止。後四世而有風穴延沼。沼以讖常不懌。晚得省念而喜曰。正法眼藏今在汝躬。死無遺恨矣。念既出世首山。荒村破寺衲子纔三十餘輩。然其道大振天下。師於念公為六世孫。於雲庵為嫡嗣。住山規範足以追媲首山。機鋒敏妙初不減風穴。余頃歲奉使江西按部西安。相識於龍安山中。抵掌夜語。盡得其末後大事正宗顯決。方以見晚為嘆。而師遽亦化去。惜其福不逮慧。故緣不勝。喜其德不可掩。故終必有後。有若疎山了常兜率慧照慈雲明鑒清溪志言者。皆說法一方。有聞於時。有若羅漢慧宜楊岐子圓廣慧守真灨川智宣者。皆遯跡幽居。痛自韜晦。風穴得一省念。遂能續列祖壽命。今龍安諸子乃爾。其盛豈先師靈骨真灰燼無餘耶。蓋其道行實為叢林所宗向。有光佛祖。有助化風。思有以發揮之。為特請于朝蒙恩追諡真寂大師。嗚呼余惟與師神交道契。故不敢忘外護之志。雖其死生契闊之異。而蒙被天子之殊恩則幸亦共之。仰惟覺靈祇此榮福（瑩仲溫羅湖錄）。仲溫贊曰。夫蔚為儒宗而崇佛道未有如公者。然非敏手安能激發。苟非上根未易承當。至於嶽立廊廟展大法施。既不忘悅之道義。而特與追榮。矢心以詞。勤勤若此。蓋所以昭示尊師重法歟（仲溫文集）。托鉢因緣。雪峯義存在德山作飯頭。一日德山托鉢赴堂。雪峯曰。鐘未鳴鼓未響。托鉢向甚麼處去。德山便歸方丈。雪峯舉似巖頭全奯。全奯曰。大小德山未會末後句在。德山聞知令侍者喚奯來前曰。汝不肯老僧那。奯密啟其意。山乃休。明日陞堂。果與尋常不同。奯至僧堂前拊掌大笑曰。且喜堂頭老漢會末後句。他後天下人不奈伊何。雖然也秖得三年活。德山後三年示寂（傳燈錄）。 > Lord Zhang Wujin early on applied himself to Chan studies, yet he still wished to seek out various masters to test his discernment. Because of the words of Supervising Secretary Zhu Shiying, he learned that Chan Master Yue of Doushuai possessed Chan learning that was lofty, subtle, intelligent, and far beyond the ordinary. Coming to this point in the sixth year of the Yuanyou era, when the lord was transport commissioner of Jiangxi inspecting his circuit at Fenning, the abbots of five Chan monasteries went out to welcome him at the traveler's pavilion. When his inquiry reached Doushuai, the lord said, "I have long heard of the master's fame for intelligence." Yue promptly responded, "Congyue is a descendant of Linji; if I were to discuss literary composition based on intelligence, it would surely be like the Transport Commissioner discussing Chan." Although the lord was struck by the boldness of his words, his mind was not settled. He then composed a gāthā and ordered the five Chan abbots to demonstrate their understanding, saying: "The opportunities of the five elders meet in one place, / Their divine blades each concealed within their sleeves. / Tomorrow, when the old general ascends the platform, / Please level your spear and fight a round." Yue, coming last, presented a central statement that completely linked what had gone before. The lord was delighted by this. He thereupon visited Doushuai and talked with him through the night, touching upon matters of the ancestral lineage. The lord said, "Lately, when reading the Transmission of the Lamp, among the one thousand seven hundred encounters of venerable worthies, I only doubt the story of Deshan carrying his bowl." Yue said, "If you doubt the story of carrying the bowl, the rest is just intellectual speculation and conceptual interpretation—when did you ever reach the realm of great peace and joy?" Indignant, the lord retired to his bed, repeatedly lying down and getting up. When the night neared the fifth watch, he inadvertently kicked over the chamber pot; suddenly he had a great awakening. Greatly delighted, he immediately knocked on the door of Yue's abbot's quarters and said to Yue, "I have already caught the thief!" Yue said, "Where is the stolen loot?" The lord hesitated in deliberation. Yue said, "Transport Commissioner, please go to sleep." The next morning, the lord had an eulogy, saying: "Drums quiet, bells sinking, he returned with his bowl; / Yantou's single pressing word was like thunder. / Truly he could live for only three years; / Could it be that he had received his prediction from him?" Shortly after they parted, Yue entered quiescence. The year after the lord was elevated to the Right Prime Minister, in the second month of the xinmao year of the Xuanhe era of Emperor Huizong, he memorialized requesting a posthumous title for Yue, and sent an envoy with a text to sacrifice at the stupa shrine, saying: "Formerly, Yangshan said to Linji: 'Your Way will flourish in the future in the Wu-Yue region, but when it encounters wind (Feng) it will cease.' Four generations later, there was Fengxue Yanzhao. Zhao was often displeased by this prophecy; late in life, he obtained Shengnian and rejoiced, saying: 'The Treasury of the True Dharma Eye is now within your person; I die without regret.' After Nian assumed the abbacy at Shoushan, in a ruined temple in a desolate village, his patch-robed monks were only some thirty, yet his Way greatly shook the world. The master is a sixth-generation descendant of Master Nian, and a direct heir of Yun'an. His model for presiding over a monastery is sufficient to rival Shoushan; the sharp subtlety of his dynamic words did not fall short of Fengxue at all. In former years, when I was sent on imperial mission to inspect the circuit in Jiangxi at Xi'an, I became acquainted with him in the Long'an Mountains. Clapping hands in night talks, I completely obtained the final great matter and its authoritative resolution. Just when I sighed over having met him so late, the master also suddenly passed away. It is regrettable that his fortune did not match his wisdom, and therefore external conditions did not favor him; yet it is joyful that his virtue could not be hidden, so in the end he must have successors. Masters such as Liaochang of Shushan, Huizhao of Doushuai, Mingjian of Ciyun, and Zhiyan of Qingxi all expound the Dharma in their own regions and are renowned in their times. Masters such as Huiyi of Luohan, Ziyuan of Yangqi, Shouzhen of Guanghui, and Zhixuan of Ganchuan have all concealed their traces in secluded dwellings, severely hiding their light. Fengxue obtained a single Shengnian and could thus continue the life span of the ancestral patriarchs; now the disciples of Long'an are so flourishing—how could the spiritual bones of the late master truly have been reduced to ashes without remainder? Because his practice of the Way was truly what the monasteries revered, illuminating the Buddhas and Patriarchs and aiding the transformative influence, I thought of a way to bring it to prominence, and especially petitioned the court to graciously receive the posthumous title Great Master Zhenji. Alas, I had a communion of spirit and accord in the Way with the master, and so dare not forget my intent to be his external protector. Though our separation by life and death is distinct, we happily share together in receiving the extraordinary grace of the Son of Heaven. Respectfully I pray that his awakened spirit receive this honored blessing." (Ying Zhongwen, Luohu lu). Zhongwen praised him, saying: "Among those who flourished as masters of Confucianism and yet revered the Buddhist Way, there has been no one like the lord. Yet without an adroit hand, how could he have been stimulated? If one were not of superior capacity, it would not have been easy to bear it. As for standing towering in the court and dispensing the great gift of the Dharma, not only did he not forget Yue's moral integrity and specially bestow posthumous honor upon him, but he pledged his mind in these words with such diligence—is this not how he clearly demonstrated reverence for the teacher and esteem for the Dharma?" (Zhongwen wenji). The story of carrying the bowl: Xuefeng Yicun served as rice-cook under Deshan. One day Deshan carried his bowl and headed for the dining hall. Xuefeng said, "The bell has not yet rung, the drum has not yet sounded—where are you carrying your bowl to?" Deshan immediately returned to the abbot's quarters. Xuefeng recounted this to Yantou Quanhuo. Quanhuo said, "Old Deshan has not yet understood the final phrase." Deshan heard of this and ordered his attendant to summon Huo before him, saying, "Do you not approve of this old monk?" Huo secretly conveyed his meaning, and Deshan let it rest. The next day when he ascended the hall, his discourse was indeed different from usual. Huo went before the monks' hall, clapped his hands, and laughed heartily, saying, "How fortunate that the old fellow in the abbot's room understands the final phrase! Henceforth no one in the world can do anything to him. Even so, he will only live for three years." Three years later, Deshan passed away (Transmission of the Lamp). > — English (machine translation) (machine translation) - [Previous: 4.236](https://indike.org/pramana/in.bauddha.taisho.2037.4.236) - [Next: 4.238](https://indike.org/pramana/in.bauddha.taisho.2037.4.238) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2037.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2037~en-mt.4.237) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2037.4.237](https://indike.org/pramana/in.bauddha.taisho.2037.4.237) · Pramāṇa