釋氏稽古略 4.237

4.237

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).