大明高僧傳 7.37

7.37

釋有權號伊菴。臨安昌化祁氏子也。髫齡出家十四得度。篤志勤勵博究群章。十八知有向上一著殫力參求。首禮佛智裕公於靈隱。時無菴和尚充第一座。權入室請益。菴以從無住本建一切法問之。權久而有省答曰。暗裏穿針耳中出氣。菴可之遂密付心印。既有所得精進益堅。一夕危坐深入禪那至於達旦雖行粥至忘乎展鉢。隣僧以手觸之。頓然大悟偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆花影裏弄明月。引得盲龜上釣船。佛智深加稱賞。一日問權。心包太虛量廓沙界時如何。對曰。大海不宿死屍。佛智撫其座曰。此子他日據此訶佛罵祖去在。權於是深自韜晦寄跡湖湘江浙之間十年。然後或依應菴或見大慧。凡明眼宿德躬往禮謁。無庵出主道場。召權分座說法。自是聲播諸方。未久有華藏之命。開堂云。禪禪無黨無偏。迷時千里隔。悟在口皮邊。所以僧問石霜。如何是禪。霜曰。㼾甎僧。問睦州。如何是禪。州曰。猛火著猛油煎。僧問首山。如何是禪。山曰。猢猻上樹尾連顛。師曰。道無橫徑立處孤危。然此三大老而行聲前活路用劫外靈機。若以衲僧正眼檢點將來不無優劣。一人如張良入陣。一人如項羽用兵。一人如孔明料敵。若人辨白得出。可與佛祖齊眉。雖然如是。忽有箇出來道長老話作兩橛了也。適來說道。道無橫徑無黨無偏。而今又分許多優劣。且作麼生秖對。還委悉。麼把手上山齊著力咽喉出氣自家知。淳熙庚子秋示微疾書偈而逝。荼毘齒舌不壞。舍利五色者無數。而建塔焉。

Shi Youquan was styled Yi'an. He was a son of the Qi family of Changhua in Lin'an. He left home in his childhood and received ordination at fourteen. Devoted and diligent, he extensively investigated all texts. At eighteen, knowing that there is a transcendental matter, he exhausted his strength seeking it. He first paid respects to Fozhi Yu at Lingyin. At that time, Venerable Wu'an served as the head seat. Quan entered the room to seek instruction. Wu'an questioned him with: "From the root of non-abiding, all phenomena are established." After a long time, Quan had an insight and replied: "Threading a needle in the dark, breath issuing from the ears." Wu'an approved him and secretly conferred the mind-seal. Having attained something, his vigor became ever firmer. One evening, sitting erect and entering deep into dhyāna until dawn, even when the gruel was served, he forgot to spread his bowl. A neighboring monk touched him with his hand, and he was suddenly greatly enlightened. He gave a verse: / "A pitch-black Kunlun holding a fishing rod; / An ancient sail hung high, shooting down rapid torrents. / Toying with the bright moon amidst the reed flowers' shade, / Leading a blind turtle up onto the fishing boat." / Fozhi praised him deeply. One day, he asked Quan, "When the mind encompasses the great void and its measure widens to the sands of the worlds, what then?" He replied, "The great sea does not harbor a corpse." Fozhi patted his seat and said, "This fellow will one day occupy this seat, scolding buddhas and cursing patriarchs!" Thereupon Quan deeply hid his light, lodging in the regions of Hu, Xiang, Jiang, and Zhe for ten years. Thereafter, he either relied on Ying'an or saw Dahui; wherever there were clear-eyed senior masters of virtue, he went in person to pay respects. When Wu'an came forth to serve as abbot of Daochang, he summoned Quan to share the seat and preach the Dharma. From then on, his fame spread in all directions. Before long, there came the appointment to Huazang. Opening the hall, he said: "Chan, Chan! Neither partisan nor biased. When deluded, separated by a thousand miles; awakening is right beside the skin of your lips. Therefore, a monk asked Shishuang, 'What is Chan?' Shuang said, 'A broken roof tile.' A monk asked Muzhou, 'What is Chan?' Zhou said, 'Fierce fire boiling fierce oil.' A monk asked Shoushan, 'What is Chan?' Shan said, 'A monkey climbing a tree, its tail swaying.'" The master said: "The Way has no side paths; the place where one stands is solitary and precarious. Yet these three great elders acted upon the living road before sound, and employed the spiritual dynamic beyond kalpas. If examined with a monk's correct eye, there are indeed differences in superiority. One is like Zhang Liang entering battle; one is like Xiang Yu wielding troops; one is like Kongming calculating the enemy. If one can distinguish them, one may stand eyebrow-to-eyebrow with the buddhas and patriarchs. Although this is so, if suddenly someone should come out and say, 'The elder's words are cut into two halves! Just now you said the Way has no side paths, is neither partisan nor biased; but now you divide so many superiorities and inferiorities. How do you respond?' Do you understand? Joining hands to climb the mountain, we exert our strength together; the breath that issues from the throat, one knows for oneself." In the autumn of the gengzi year of the Chunxi era, manifesting a slight illness, he wrote a verse and passed away. Upon jhāpita, his teeth and tongue did not decay. Five-colored śarīras were countless, and a stūpa was built for them.