宋高僧傳 11.8

11.8

釋無業姓杜氏，商州上洛人也。其母李氏忽聞空中言曰：「寄居得否？」已而方娠。誕生之夕，異光滿室。及至成童，不為戲弄，行必直視，坐即加趺。商於緇徒，見皆驚歎，此無上法器，速令出家，紹隆三寶。年至九歲，啟白父母，依止本郡開元寺志本禪師，乃授與《金剛》、《法華》、《維摩》、《思益》、《華嚴》等經，五行俱下，一誦無遺。年十二，得從剃落。凡參講肆，聊聞即解。同學有所未曉，隨為剖析，皆造玄關。至年二十，受具足戒於襄州幽律師，其《四分律疏》，一夏肄習，便能敷演。兼為僧眾講《涅槃經》，法筵長開，冬夏無倦，可謂生、肇不泯，琳、遠復興。後聞洪州大寂，禪門之上首，特往瞻禮。業身逾六尺，屹若山立，顧必凝睇，聲仵洪鐘。大寂一見異之，笑而言曰：「巍巍佛堂，其中無佛。」業於是禮跪而言曰：「至如三乘文學，粗窮其旨。嘗聞禪門即心是佛，實未能了。」大寂曰：「只未了底心即是，別物更無。不了時，即是迷。若了，即是悟。迷即眾生，悟即是佛。道不離眾生，豈別更有佛！亦猶手作拳，拳全手也。」業言下豁然開悟，涕淚悲泣，向大寂曰：「本謂佛道長遠，勤苦曠劫，方始得成。今日始知法身實相本自具足，一切萬法，從心所生，但有名字，無有實者。」大寂曰：「如是如是，一切法性不生不滅，一切諸法本自空寂。經云：『諸法從本來，常自寂滅相。』又云：『畢竟空寂舍。』又云：『諸法空為座。』此即諸佛如來住此無所住處。若如是知，即住空寂舍，坐法空座，舉足下足，不離道場。言下便了，更無漸次，所謂不動足而登涅槃山者也。」業既傳心印，尋詣曹溪禮祖塔，迴游廬嶽、天台及諸名山，遍尋聖跡。自洛抵雍，憩西明寺，僧眾咸欲舉請充兩街大德，業默然，歎曰：「親近國王大臣，非予志也！」於是至上黨，節度使相國李抱真與馬燧累有戰功，又激發王武俊同破朱滔，功多勢盛，然好聞賢善，雖千里外必持幣致之。深重業名行，旦夕瞻禮，麾幢往來。常有倦色，謂門人曰：「吾本避上國浩穰名利，今此又煩接君侯，豈吾心哉！」言訖，逍遙綿上抱腹山。又往清涼山，於金閣寺讀大藏經，星八周天，斯願方畢。復振錫南下，至於西河，初止眾香佛剎，州牧董叔纏請住開元精舍。業謂弟子曰：「吾自至此，不復有遊方之意，豈吾緣在此邪？」於是撞鐘告眾，作師子吼，雨大法雨，垂二十年。并汾之人悉皆向化。憲宗皇帝御宇十有四年，素嚮德音，乃下詔請入內，辭疾不行。明年再降綸旨，稱疾如故。穆宗皇帝即位之年，聖情虔虔，思一瞻禮，乃命兩街僧錄靈準公遠齎勅旨迎請。準至作禮，白之曰：「知師絕塵物表，糠粃世務。法委國王，請師熟慮！此迴恩旨，不比常時，願師必順天心，不可更辭以疾。相時而動，無累後人。」業笑曰：「貧道何德，累煩聖主？行即行矣。道途有殊。」於是剃髮澡浴，至中夜，告弟子慧愔等曰：「汝等見聞覺知之性與太虛同壽，不生不滅。一切境界本自空寂，無一法可得。迷者不了，即為境惑，一為境惑，流轉不窮。汝等當知心性本自有之，非因造作，猶如金剛不可破壞。一切諸法如影如響，無有實者，故經云：『唯此一事實，餘二則非真。』常了一切空，無一物當情，是諸佛同用心處。汝等勤而行之！」言訖加趺而坐，奄然歸寂。嗚呼，可謂於生死得自在也！俗齡六十二，僧臘四十二。道俗號慕，如喪考妣，乃備香華幢幡，遷全身就于城西練若，積香薪而行茶毘。乃有卿雲自天，五色凝空，異香西來，郁馥氛氳，闔境士庶咸皆聞覩。及薪盡火滅，獲設利羅，璨若珠玉。弟子慧愔、行勤、虔縱、義幽、元度、恒泰等。泣血收之，殮以金棺。乃命郢匠琢石為塔，以長慶三年十二月二十一日安葬于練若之庭。業遷化之歲，州牧楊潛得僧錄準公具述其事，遂為碑頌。勅諡大達國師，塔號澄源焉。

Shi Wuye was surnamed Du and was a native of Shangluo in Shangzhou. His mother, Lady Li, suddenly heard a voice from the sky saying, "May I lodge here?" and only afterwards became pregnant. On the evening of his birth, a miraculous light filled the room. When he reached boyhood, he did not engage in playful trifles; when walking he always looked straight ahead, and when sitting he crossed his legs. When the black-robed clerics of Shang and Yu saw him, all marveled and exclaimed: "This is an unsurpassed vessel of the Dharma; he must quickly be made to leave home to continue and glorify the Three Jewels!" When he reached the age of nine, he petitioned his parents and placed himself under Chan Master Zhiben of Kaiyuan Temple in his native commandery. Zhiben then bestowed upon him scriptures such as the Diamond Sūtra, the Lotus Sūtra, the Vimalakīrti, the Viśeṣacintī, and the Avataṃsaka; reading five lines at a glance, he recited them once without missing a single character. At twelve, he was permitted to have his head shaved. Whenever he attended lecture halls, with merely a hearing he understood. If his fellow students failed to understand something, he analyzed it for them as it arose, and all attained the profound gate. At the age of twenty, he received full ordination (upasampadā) from Vinaya Master You in Xiangzhou. As for the Commentary on the Four-Part Vinaya, after studying it for one summer retreat, he was able to expound it. He also lectured on the Mahāparinirvāṇa-sūtra for the saṅgha; his Dharma assembly was continually opened, through winter and summer without fatigue. It may be said that Sengzhao and Daosheng had not perished, and that Huilin and Huiyuan were revived. Later, hearing of Daji of Hongzhou, the head of the Chan gate, he specially went to pay homage. Wuye's body exceeded six feet, standing erect like a mountain; his gaze was always steady and penetrating, and his voice matched a great bell. Daji was amazed upon first seeing him, and smiled, saying: "A magnificent Buddha hall, but there is no Buddha within it." Wuye thereupon bowed, knelt, and said: "As for the literature of the three vehicles, I have roughly fathomed its purport. I have often heard that in the Chan gate 'this mind is itself Buddha,' but I truly have not been able to understand it." Daji said: "Just this uncomprehending mind is it; there is no other thing. When uncomprehending, that is delusion. If you understand, that is awakening. Delusion is sentient beings; awakening is Buddha. The Way is not separate from sentient beings—how could there be another Buddha apart from them! It is just like a hand making a fist: the fist is entirely the hand." Wuye was thoroughly enlightened at these words. Weeping with tears and grief, he faced Daji and said: "Originally I thought the Buddha-way was long and distant, to be achieved only through diligent toil for vast kalpas. Today I have only now learned that the true mark of the Dharma-body is fundamentally complete in itself; all the myriad dharmas arise from the mind and merely have names, possessing no substantial reality." Daji said: "So it is, so it is! The nature of all dharmas is neither arising nor ceasing; all dharmas are fundamentally empty and quiescent. The scripture says: 'All dharmas from their origin are constantly quiescent and extinguished in appearance.' It also says: 'The lodge of ultimate emptiness and quiescence.' And it says: 'Taking the emptiness of all dharmas as one's seat.' This is precisely where all Buddhas and Tathāgatas abide without an abiding place. If you understand like this, you abide in the lodge of emptiness and quiescence and sit on the seat of the emptiness of dharmas; lifting your feet and lowering your feet, you never depart from the bodhimaṇḍa. You understand directly at these words without any gradual stages; this is what is called ascending the mountain of nirvāṇa without moving a foot." Having received the mind-seal, Wuye soon went to Caoxi to pay homage at the Patriarch's stūpa, and returned to travel to Mount Lu, Tiantai, and various famous mountains, seeking out sacred traces everywhere. Going from Luoyang to Chang'an, he rested at Ximing Temple. The saṅgha all wished to nominate and invite him to serve as Great Worthy of the Two Streets. Wuye remained silent and sighed, saying: "Drawing close to kings and great ministers is not my aspiration!" Thereupon he went to Shangdang. Military Commissioner and Chancellor Li Baozhen had repeatedly achieved military merits alongside Ma Sui, and also stirred up Wang Wujun to jointly defeat Zhu Tao; his merits were manifold and his power great. Yet he was fond of hearing of the worthy and good, and even if they were a thousand li away, he would surely send gifts to invite them. He deeply esteemed Wuye's fame and conduct; morning and evening he paid homage, with banners and pennants coming and going. Wuye often showed a look of weariness, and said to his disciples: "I originally avoided the clamour for fame and profit in the imperial capital, and now here I am again troubled with entertaining lords and nobles—how could this be my intention!" Having spoken, he strolled freely to Mount Baofu in Mianshang. He also went to Mount Qingliang, and at Jin'ge Temple read through the Tripiṭaka; only when the stars completed eight revolutions of heaven was this vow fulfilled. Again shaking his khakkhara, he went south and reached Xihe, staying at first at Zhongxiang Monastery. Governor Dong Shuchan invited him to reside at Kaiyuan Hermitage. Wuye said to his disciples: "Since arriving here, I no longer have any intention of traveling abroad; could my karmic affinity be here?" Thereupon he struck the bell to inform the assembly, roared the lion's roar, and showered the great Dharma rain for nearly twenty years. The people of Bing and Fen all turned toward conversion. When Emperor Xianzong had reigned for fourteen years, he had long aspired to Wuye's virtuous reputation, and so issued an edict inviting him to enter the palace, but Wuye declined on grounds of illness and did not go. The next year the imperial decree was sent down again, but he pleaded illness as before. In the year of Emperor Muzong's accession, the emperor's feelings were devout and sincere, longing to pay him homage once, so he ordered Lingzhun, Saṅgha Rectifier of the Two Streets, to travel far carrying an imperial decree to welcome and invite him. Zhun arrived, performed prostrations, and addressed him, saying: "I know that Master, you stand detached beyond dust and mundane things, treating worldly affairs as chaff. But the Dharma has been entrusted to kings—please, Master, consider this carefully! This gracious decree is not like ordinary times; I pray that you will certainly comply with the heavenly will and not decline again on grounds of illness. Act in accordance with the times, so as not to bring trouble upon those who come after." Wuye smiled and said: "What virtue does this poor monk have to repeatedly trouble the sagely lord? If I must go, then I shall go. But our paths are different." Thereupon he shaved his head and bathed. At midnight, he told his disciples Huiyin and others: "The nature of your seeing, hearing, perceiving, and knowing has the same lifespan as the great void; it is neither born nor destroyed. All objective realms are fundamentally empty and quiescent; not a single dharma can be grasped. Deluded people do not understand and are thus confounded by objective realms; once confounded by objective realms, they transmigrate without end. You should know that the nature of the mind fundamentally exists of itself; it is not due to artificial contrivance, just like diamond which cannot be destroyed. All dharmas are like shadows and echoes, possessing no substantial reality. Therefore the scripture says: 'Only this one matter is real; the other two are not true.' Constantly understanding that everything is empty, with not a single thing occupying the mind—this is where all Buddhas apply their minds alike. You must practice this diligently!" Having spoken, he crossed his legs and sat, then quietly passed into quiescence. Ah! He may truly be said to have attained mastery over birth and death! His secular age was sixty-two, and his saṅgha age was forty-two. Clerics and laity wailed and yearned as if having lost their own parents. They prepared fragrant flowers, banners, and pennants, and moved his whole body to an araṇya west of the city, piling up fragrant firewood to carry out the cremation (jhāpana). Thereupon auspicious clouds descended from the sky, five colours congealed in the void, and an unusual fragrance arrived from the west, its rich scent wafting through the air, seen and smelled by all the gentry and commoners throughout the region. When the firewood was consumed and the fire extinguished, śarīras were obtained, glittering like pearls and jade. His disciples Huiyin, Xingqin, Qianzong, Yiyou, Yuandu, Hengtai, and others wept tears of blood as they gathered them and encoffined them in a golden casket. They then ordered stonemasons of Ying to carve stone for a stūpa, and on the twenty-first day of the twelfth month in the third year of Changqing, they interred it in the courtyard of the araṇya. In the year of Wuye's demise, Governor Yang Qian obtained a full account of the matter from Saṅgha Rectifier Zhun and composed an inscription and hymn. By imperial decree he was posthumously granted the title State Preceptor Dada, and his stūpa was named Chengyuan.