宋高僧傳 8.6

8.6

釋慧能，姓盧氏，南海新興人也，其本世居范陽。厥考諱行瑫，武德中流于新州百姓，終於貶所。略述家系，避盧亭島夷之不敏也。貞觀十二年戊戌歲生能也，純淑迂懷，惠性間出。雖蠻風䝤俗，漬染不深，而詭行么形，駁雜難測。父既少失，母且寡居，家亦屢空，業無腴產。能負薪矣，日售荷擔。偶聞廛肆間誦《金剛般若經》，能凝神屬垣，遲遲不去，問曰：「誰邊受學此經？」曰：「從蘄州黃梅馮茂山忍禪師勸持此法，云即得見性成佛也。」能聞是說。若渴夫之飲寒漿也，忙歸，備所須留奉親老。咸亨中，往韶陽，遇劉志略。略有姑無盡藏，恒讀《涅槃經》。能聽之，即為尼辨析中義。怪能不識文字，乃曰：「諸佛理論，若取文字，非佛意也。」尼深歎服，號為行者。有勸於寶林古寺修道，自謂己曰：「本誓求師，而貪住寺取乎道也，何異却行歸舍乎？」明日遂行，至樂昌縣西石窟，依附智遠禪師，侍座談玄。遠曰：「行者迨非凡常之見龍，吾不知，吾不知之甚矣！」勸往蘄春五祖所印證去，「吾終於下風請教也。」未幾造焉，忍師覩能氣貌不揚，試之曰：「汝從何至？」對曰：「嶺表來參禮，唯求作佛。」忍曰：「嶺南人無佛性。」能曰：「人有南北，佛性無南北。」曰：「汝作何功德？」曰：「願竭力抱石而舂，供眾而已。」如是勞乎井臼，率淨人而在先；了彼死生，與涅槃而平等。忍雖均養，心何辨知？俾秀唱予，致能和汝。偈辭在壁，見解分岐，揭厲不同，淺深斯別。忍密以法衣寄託曰：「古我先師轉相付授，豈徒爾哉。嗚呼！後世受吾衣者命若懸絲，小子識之。」能計迴生地，隱於四會、懷集之間，漸露鋒頴。就南海印宗法師《涅槃》盛集，論風旛之語，印宗辭屈而神伏，乃為其削椎髻於法性寺，智光律師邊受滿分戒，所登之壇即南宋朝求那跋摩三藏之所築也。跋摩已登果位，懸記云：「後當有肉身菩薩於斯受戒。」又梁末真諦三藏於壇之畔手植菩提樹，謂眾曰：「種此後一百二十年，有開士於其下說無上乘，度無量眾。」至是能爰宅于茲，果於樹陰開東山法門，皆符前讖也。上元中，正演暢宗風，慘然不悅。大眾問曰：「胡無情緒耶？」曰：「遷流不息，生滅無常，吾師今歸寂矣！」凶赴至而信。乃移住寶林寺焉。時刺史韋據命出大梵寺，苦辭，入雙峯曹侯溪矣。大龍倏起，飛雨澤以均施，品物攸滋，逐根荄而受益。五納之客擁塞于門，四部之賓圍繞其座。時宣祕偈，或舉契經，一切普熏，咸聞象藏；一時登富，悉握蛇珠；皆由徑途，盡歸圓極，所以天下言禪道者以曹溪為口實矣。洎乎九重下聽，萬里懸心，思布露而奉迎，欲歸依而適願。武太后、孝和皇帝咸降璽書，詔赴京闕，蓋神秀禪師之奏舉也。續遣中官薛簡往詔，復謝病不起。子牟之心敢忘鳳闕，遠公之足不過虎溪，固以此辭，非邀君也。遂賜摩納袈裟一緣、鉢一口、編珠織成經巾、綠質紅暈花綿巾、絹五百匹，充供養云。又捨新興舊宅為國恩寺焉。神龍三年，勅韶州可修能所居寺佛殿并方丈，務從嚴飾，賜改額曰法泉也。延和元年七月，命弟子於國恩寺建浮圖一所，促令速就。以先天二年八月三日俄然示疾，異香滿室，白虹屬地。飯食訖，沐浴更衣，彈指不絕，氣微目瞑，全身永謝。爾時山石傾墮，川源息枯，鳥連韻以哀啼，猿斷腸而叫咽。或唱言曰：「世間眼滅，吾疇依乎！」春秋七十六矣，以其年十一月遷座于曹溪之原也。弟子神會若顏子之於孔門也，勤勤付囑，語在〈會傳〉。會於洛陽荷澤寺崇樹能之真堂。兵部侍郎宋鼎為碑焉。會序宗脈，從如來下西域諸祖外，震旦凡六祖，盡圖繢其影。太尉房琯作《六葉圖序》。又以能端形不散，如入禪定，後加漆布矣。復次蜀僧方辯塑小樣真，肖同疇昔。能曾言：「吾滅後有善心男子必取吾元，汝曹勿怪。」或憶是言，加鐵環纏頸焉。開元十一年，果有汝州人受新羅客購，潛施刃其元，欲凾歸海東供養。有聞擊鐵聲而擒之。其塔下葆藏屈眴布欝多羅僧，其色青黑，碧縑複袷，非人間所有物也。屢經盜去，迷倒却行而還褫之。至德中，神會遣弟子進平送牙癢和一柄。朝達名公所重，有若宋之問謁能，著長篇。有若張燕公說寄香十斤并詩，附武平一至，詩云：「大師捐世去，空留法身在！願寄無礙香，隨心到南海。」武公因門人懷讓鑄巨鐘，為撰銘讚，宋之問書。次廣州節度宋璟來禮其塔。問弟子令韜無生法忍義。宋公聞法歡喜，向塔乞示徵祥。須臾，微風漸起，異香裛人，陰雨霏霏，只周一寺耳。稍多奇瑞，逭繁不錄。後肅宗下詔能弟子令韜，韜稱疾不赴，遣明象齎傳法衣鉢進呈畢，給還。憲宗皇帝追諡曰大鑒，塔曰元和正真也。迨夫唐季劉氏稱制番禺，每遇上元燒燈，迎真身入城，為民祈福。大宋平南海後，韶州盜周思瓊叛換，盡焚其寺塔，將延燎。平時肉身，非數夫莫舉。煙熛向逼，二僧對舁，輕如夾紵像焉。太平興國三年，今上勅重建塔，改為南華寺矣。

Shi Huineng was surnamed Lu and was a native of Xinxing in Nanhai; his ancestors had lived for generations in Fanyang. His deceased father, whose taboo personal name was Xingtao, was banished during the Wude era to live among the common folk of Xinzhou and died in his place of exile. Recounting the family lineage in brief is to avoid [confusing him with] the dullness of the island barbarians of the Luting. He was born in the wuxu year, the twelfth year of Zhenguan. Of pure, good, and open nature, his insightful character stood out from time to time. Although the local Man customs and Lao traditions did not deeply contaminate him, his unconventional conduct and diminutive form were mixed and difficult to gauge. Having lost his father early, while his mother lived as a widow, the household was repeatedly destitute and possessed no fertile estate. Huineng carried firewood on his back, daily selling his shoulder-pole loads. By chance, hearing the Vajracchedikā-prajñāpāramitā-sūtra being recited in a marketplace shop, Huineng concentrated his mind and listened closely through the wall, lingering long without leaving. He asked, "From whom did you study and receive this sūtra?" The person answered, "From Dhyāna Master Ren at Mount Fengmao in Huangmei of Qizhou, who urges upholding this teaching, saying that one thereby immediately sees one's nature and achieves buddhahood." Hearing this explanation, Huineng was like a parched man drinking cold nectar; he hurried home, provided what was necessary, and left it to support his aged mother. During the Xianheng era, he went to Shaoyang and met Liu Zhilüe. Zhilüe had an aunt named Wujinzang who constantly read the Mahāparinirvāṇa-sūtra. When Huineng listened, he forthwith analyzed the internal meaning for the nun. Surprised that Huineng could not read the graphs, she questioned him, and he said, "The principles and doctrines of the buddhas: if taken to be mere written characters, that is not the intention of the buddhas." The nun deeply admired and submitted to him, referring to him as an exemplary practitioner (xingzhe). Some urged him to cultivate the Way at the ancient Baolin Temple. He said to himself, "My original vow was to seek a teacher; yet if I covet dwelling in a temple to grasp the Way, how is that different from walking backward to return home?" The next day he departed, arriving at the stone cave west of Lechang County, where he relied upon Dhyāna Master Zhiyuan and attended his seat to discuss the esoteric. Yuan said, "The practitioner is certainly no ordinary dragon among men; I do not know, exceedingly I do not know [your measure]!" He advised him to proceed to the Fifth Patriarch in Qichun for certification: "I myself shall ultimately request instruction from you in a subordinate position." Before long he arrived there. Master Ren, seeing that Huineng's appearance and demeanor were unimposing, tested him, asking, "Where have you come from?" He replied, "I have come from beyond the Ridges to pay homage, seeking only to become a buddha." Ren said, "People from south of the Ridges have no buddha-nature." Huineng said, "Persons have north and south, but buddha-nature has no north or south." Ren asked, "What merits do you wish to perform?" He replied, "I wish to exhaust my strength clinging to the pestle-stone to pound rice and simply supply the assembly." Thus toiling at the well and mortar, he took the lead ahead of the lay servants (kappiya-kāraka); understanding birth and death, he saw them as equal to nirvāṇa. Although Ren nurtured him impartially, what could an ordinary mind discern? When Shenxiu was made to lead the singing, it prompted Huineng to harmonize in response. The verses were inscribed on the wall; their views diverged, and as wading deep or shallow differs, the superficial and the profound were thereby distinguished. Ren secretly entrusted him with the robe of the Dharma, saying, "From ancient times my ancestral teachers transmitted it in succession; how could it be a trifling matter? Alas! In future generations, the life of whoever receives my robe will hang by a thread. Young man, mark this well!" Huineng planned his return to his native place and hid between Sihui and Huaiji, gradually revealing his sharp acumen. Going to the grand gathering on the Nirvāṇa-sūtra held by Dharma Master Yinzong of Nanhai, when discourse arose regarding the wind and the banner, Yinzong's arguments were exhausted and his spirit yielded; he then shaved Huineng's topknot at Faxing Temple. Huineng received the complete precepts from Vinaya Master Zhiguang, ascending the very ordination platform that had been constructed by the Tripiṭaka Master Guṇavarman during the Southern Song dynasty. Guṇavarman had already attained the fruit of sagehood and left a predictive prophecy, saying: "Later, a bodhisattva in his flesh-body will receive the precepts here." Furthermore, at the end of the Liang, Tripiṭaka Master Paramārtha had planted a bodhi tree with his own hands beside the platform, telling the assembly: "One hundred and twenty years after this is planted, an enlightened being will expound the Supreme Vehicle beneath it and deliver immeasurable beings." When Huineng settled here and indeed opened the East Mountain teaching under the shade of the tree, both earlier prophecies were verified. During the Shangyuan era, as he was expounding the ancestral wind, he suddenly looked mournful and displeased. The great assembly asked, "Why are you feeling so melancholy?" He replied, "The ceaseless cycle of transience, arising and ceasing without permanence: my master has now returned to quiescence!" When the sorrowful notice arrived, his words were confirmed. Thereupon he moved to reside at Baolin Temple. At that time, Prefect Wei Ju invited him to come out to Dafan Temple; declining firmly, Huineng entered Caohou Creek on the Twin Peaks. The great dragon suddenly arose, spreading showers of moisture to bestow it everywhere, so that all living things were nourished, benefiting according to their roots and stalks. Monks in patchwork robes packed his gates; guests of the four assemblies encircled his seat. At times he expounded esoteric verses, or cited sūtras; all were universally suffused, all hearing the Elephant Treasure; simultaneously gaining wealth, all holding the serpent's pearl. All proceeded along the direct path, completely returning to the ultimate roundness. For this reason, whenever the world spoke of the way of dhyāna, Caoxi was on everyone's lips. When this reached the hearing of the Nine-fold Palace, feelings were stirred across ten thousand li, longing to publish imperial favor and receive him respectfully, wishing to take refuge and fulfill their aspirations. Empress Dowager Wu and Emperor Xiaohu both dispatched imperial rescripts summoning him to the capital, which were occasioned by the memorial recommendation of Dhyāna Master Shenxiu. Next, the palace official Xue Jian was sent with a summons, but Huineng again pleaded illness and declined to rise. How could the mind of Zimu dare forget the Phoenix Gate, or Master Huiyuan's feet fail to cross Tiger Creek? He firmly declined on this basis, not to play hard to get with the ruler. The court then bestowed an anointment patchwork robe (mona kāṣāya), a bowl, a sūtra-cover woven with threaded pearls, a flower-patterned cotton cloth with green ground and red halo, and five hundred bolts of silk to provide for his offerings. Furthermore, his old residence in Xinxing was donated to become Guo'en Temple. In the third year of Shenlong, it was decreed that the Buddha hall and abbot's quarters of the temple where Huineng resided in Shaozhou should be restored with strict magnificence, and the name plaque was altered by imperial favor to Faquan. In the seventh month of the first year of Yanhe, he instructed his disciples to erect a stūpa at Guo'en Temple, urging them to finish it quickly. On the third day of the eighth month of the second year of Xiantian, he suddenly manifested illness; an extraordinary fragrance filled the room, and a white rainbow connected with the ground. Having finished his meal, he bathed, changed clothes, snapped his fingers ceaselessly, and with faint breath and closed eyes, his entire physical form passed away forever. At that time, mountain rocks collapsed, streams and springs dried up, birds wept in continuous mournful tones, and gibbons wailed with heartbroken choked sobs. Some cried aloud, saying, "The eye of the world has vanished; on whom shall we rely?" His age was seventy-six. In the eleventh month of that year, his seat was relocated to the plain of Caoxi. His disciple Shenhui was to him what Yanzi was to the Confucius school; Huineng diligently gave him instructions, the account of which is in the biography of Shenhui. Shenhui erected Huineng's portrait hall at Heze Temple in Luoyang. Vice Minister of War Song Ding composed an inscription for it. Shenhui arranged the ancestral lineage, in which, aside from the patriarchs of the Western Regions descending from the Tathāgata, there were six patriarchs in the land of Cīna, all of whose likenesses were painted. Grand Defender Fang Guan composed the Preface to the Chart of the Six Leaves. Moreover, because Huineng's erect form did not decompose, looking as if he were entering dhyāna absorption, it was later covered with lacquered cloth. Furthermore, the Shu monk Fangbian sculpted a small replica image, which was identical to his former appearance. Huineng had once said, "After my passing, a virtuous man will surely take my head; do not blame him." Remembering these words, they wrapped iron bands around his neck. In the eleventh year of Kaiyuan, a man of Ruzhou indeed accepted payment from a Silla guest and stealthily applied a blade to the head, wishing to enshrine it in a casket and take it back to Korea for worship. Hearing the sound of iron being struck, they captured him. Beneath his stūpa was preserved an uttarāsaṅga made of kucī-cloth; its color was bluish-black, lined with jade-green thin silk, not a thing of the human realm. Stolen away several times, the thieves were baffled, walked backward, and returned it. During the Zhide era, Shenhui sent his disciple Jinping to deliver an ivory back-scratcher. He was held in high esteem by prominent court officials: Song Zhiwen visited Huineng and composed a lengthy piece; Zhang Yue, Duke of Yan, sent ten catties of incense together with a poem through Wu Pingyi, the poem saying: "The Great Master has renounced the world and departed; / in vain his Dharma-body remains! / We wish to send unhindered incense / to follow our thoughts to Nanhai." Because the disciple Huairang cast a giant bell, Duke Wu composed an inscription and praise for it, which was brushed by Song Zhiwen. Later, Song Jing, Military Commissioner of Guangzhou, came to pay homage at his stūpa and asked the disciple Lingtao about the meaning of the endurance of the non-arising of dharmas (anutpattika-dharma-kṣānti). Hearing the Dharma, Duke Song rejoiced, and prayed toward the stūpa for an auspicious sign. In an instant, a gentle breeze gradually arose, an extraordinary fragrance suffused people, and a misty drizzle fell only encircling the one temple. Miraculous omens were somewhat numerous, but to avoid verbosity they are not recorded. Later, Emperor Suzong issued a summons to Huineng's disciple Lingtao; Tao pleaded illness and did not go, but sent Mingxiang carrying the inherited Dharma-robe and bowl to present to the emperor, which were returned after the presentation. Emperor Xianzong posthumously granted him the posthumous title Great Mirror (Dajian), and named his stūpa Yuanhe Zhengzhen. When the Liu family claimed imperial authority in Panyu during the late Tang, whenever they lit lanterns at the Shangyuan festival, they welcomed his true body into the city to pray for the people's blessings. After the Great Song pacified Nanhai, the bandit Zhou Siqiong of Shaozhou rebelled and burned down the temple and its stūpa, the fire threatening to spread. In ordinary times, the flesh-body could not be lifted except by several men; as the smoke and flames approached, two monks lifted it together, as light as a dry-lacquer cloth image. In the third year of Taiping Xingguo, our present sovereign decreed the rebuilding of the stūpa, and the name was changed to Nanhua Temple.