曆代法寶記 1.12

1.12

釰南城都府淨泉寺無相禪師。俗姓金。新羅王之族。家代海東。昔在本國。有季妹。初下聞禮娉授刀割面誓言志歸真。和上見而歎曰。女子柔弱。猶聞雅操。丈夫剛強。我豈無心。遂削髮辭親。浮海西渡。乃至唐國。尋師訪道。周遊涉歷。乃到資州德純寺。禮唐和上。和上有疾。遂不出見。便然一指為燈。供養唐和上。唐和上知其非常人。便留左右二年。後居天谷山。却至德純寺。唐和上遣家人王鍠。密付袈裟信衣。此衣是達摩祖師傳衣。則天賜與詵和上。詵和上與吾。吾今付囑汝。金和上得付法及信衣。遂居谷山石巖下。草衣節食。食盡喰土。感猛獸衛護。後章仇大夫請開禪法。居淨泉寺。化道眾生。經二十餘年。後至寶應元年五月十五日。忽憶白崖山無住禪師。吾有疾計。此合來看吾。數度無住禪師何為不來。吾將年邁。使工人薰璿將吾信衣及餘衣一十七事。密送與無住禪師。善自保愛。未是出山時。更待三五年。聞太平即出。遙付囑訖。至五月十九日。命弟子。與吾取新淨衣。吾欲沐浴。至夜半子時。儼然坐化。是時日月無光。天地變白。法幢摧折。禪河枯涸。眾生失望。學道者無依。大師時年七十九。金和上每年十二月正月。與四眾百千萬人受緣嚴設道場處。高座說法。先教引聲念佛盡一氣念。絕聲停念訖云。無憶無念莫妄。無憶是戒。無念是定。莫妄是惠。此三句語即是總持門。又云。念不起猶如鏡面能照萬像。念起猶如鏡背即不能照見。又云。須分明知起知滅。此不間斷。即是見佛。譬如二人同行俱至他國。其父將書教誨。一人得書尋讀已畢。順其父教不行非法。一人得書尋讀已畢。不依教示熾行諸惡。一切眾生依無念者。是孝順之子。著文字者。是不孝之子。又云。譬如有人醉酒而臥。其母來喚。欲令還家。其子為醉迷亂。惡罵其母。一切眾生無明酒醉。不信自身見性成佛。又起信論云。心真如門心生滅門。無念即是真如門。有念即生滅門。又云。無明頭出。般若頭沒。無明頭沒。波般若頭出。又引涅槃經云。家犬野鹿。家犬喻妄相。野鹿喻佛性。又云。綾本來是絲。無明文字。巧兒織成。乃有文字。後折却還是本然絲。絲喻佛性。文字喻妄相。又云。水不離波。波不離水。波喻妄念。水喻佛性。又云。擔麻人轉逢銀所。一人捨麻取銀。餘人言。我擔麻已定。終不能棄麻取銀。又至金所。棄銀取金。諸人云。我擔麻已定。我終不棄麻取金。金喻涅槃。麻喻生死。又云。我此三句語。是達摩祖師本傳教法。不言是詵和上唐和上所說。又言。許弟子有勝師之義。緣詵唐二和上不說了教。曲承信衣。金和上所以不引詵唐二和上說處。每常座下教戒真言。我達摩祖師所傳。此三句語是總持門。念不起是戒門。念不起是定門。念不起惠門。無念即是戒定惠具足。過去未來現在恒沙諸佛皆從此門入。若更有別門。無有是處。東京荷澤寺神會和上每月作檀場。為人說法。破清淨禪。立如來禪。立知見立言說。為戒定惠。不破言說云。正說之時即是戒。正說之時即是定。正說之時即是惠。說無念法立見性。開元中滑臺寺為天下學道者定其宗旨。會和上云。更有一人說。會終不敢說。為會和上不得信袈裟。天寶八載中。洛州荷澤寺亦定宗旨。被崇遠法師問。禪師於三賢十聖修行。證何地位。會答曰。涅槃經云。南無純陀。南無純陀。身同凡夫。心同佛心。會和上却問遠法師。講涅槃經來得幾遍。遠法師答。三十餘遍。又問。法師見佛性否。法師答不見。會和上云。師子吼品云。若人不見佛性。即不合講涅槃經。若見佛性。即合講涅槃經。遠法師問和上見否。會答見。又問。云何為見。復眼見。耳鼻等見。會答。見無爾許多。見只沒見。又問。見等純陀否。會答。比量見。比於純陀。量等純陀不敢定斷。又被遠法師問。禪師上代袈裟傳否。會答傳。若不傳時。法有斷絕。又問。禪師得不。答不在會處。法師又問。誰得此袈裟。會答。有一人得。已得自應知。此人若說法時。正法流行。邪法自滅。為佛法事大所以隱而未出。會和上在荊府時。有西國人迦葉賢者安樹提等二十餘人。向和上說法處問。上代信袈裟和上得否。答不在會處。却問。賢者等從何處來。迦葉答。從釰南來。問。識金禪師否。迦葉答。並是金和上弟子。會和上問。汝金禪師教道如何。迦葉答。無明頭出涅槃頭沒。般若頭出無明頭沒。有念猶如鏡背。會和上叱之。莫說此閑言。汝姓迦葉是婆羅門種姓。計合利根乃是尿床婆羅門耳。和上云。汝釰南詵禪師是法師不說了教。唐禪師是詵禪師弟子。亦不說了教。唐禪師弟子梓州趙法師是陵王是師。已西表是法師。益州金是禪師。說了教亦不得。雖然不說了教。佛法只在彼處。郎中馬雄使到漕溪禮能和上塔。問守塔老僧。上代傳信袈裟何在。老師答。能和上在。立揩師智海師等問能和上。承上袈裟傳否。佛法付囑誰人。能和上答。我衣女子將去。我法我死後二十年外。竪立宗旨是得我法也。釰南城都府大曆保唐寺無住和上。每為學道四眾百千萬人。及一人無有時節。有疑任問。處座說法。直至見性。以直心為道場。以發行為道場。以深心為道場。以無染為道場。以不取為道場。以不捨為道場。以無為為方便。以廣大為方便。以平等為方便。以離相為火。以解脫為香。以無罣礙為懺悔。以無念為戒。以無為無所得為定。以不二為惠。不以嚴設為道場。和上云。一切眾生本來清淨。本來圓滿。添亦不得。減亦不得。為順一念漏心。三界受種種身。假名善知識指本性。即成佛道。著相即沈輪。為眾生有念。假說無念。有念若無。無念不自。滅三界心。不居寂地。不住事相。不無功用。但離虛妄。名為解脫。又云。有心即是波浪。無心即是外道。順生死即是眾生垢依。寂滅即是涅槃。不順生。不依寂滅。不入三昧。不住坐禪。無生無行。心無得失。影體俱非。性相不立。

Chan Master Wuxiang of Jingquan Temple in Chengdu Prefecture, Jiannan, had the secular surname Jin. He belonged to the clan of the king of Silla, an ancestral family of Haedong. Formerly, when he was in his homeland, he had a younger sister. When marriage proposals first arrived, she took a knife, slashed her face, and swore that her aspiration was to return to the real. Seeing this, the Venerable sighed and said: "A woman, weak and frail, still aspires to noble conduct; as a stout and steadfast man, could I lack the resolve?" He then shaved his head, bid farewell to his parents, and crossed the sea westward, reaching the Tang country. In search of masters and inquiring after the Way, he traveled and wandered about, eventually arriving at Dechun Temple in Zizhou, where he paid respects to Reverend Tang. Reverend Tang was ill and did not come out to see him. Thereupon, he burned one finger as a lamp to make an offering to Reverend Tang. Reverend Tang knew he was no ordinary man, and kept him by his side for two years. Later, he resided at Mount Tiangu, and then returned to Dechun Temple. Reverend Tang sent his servant Wang Huang to secretly transmit the kāṣāya robe of verification [to him, saying]: "This robe is the transmitted robe of Ancestral Master Bodhidharma. Empress Zetian bestowed it upon Reverend Shen, Reverend Shen gave it to me, and now I entrust it to you." Reverend Jin, having received the transmission of the Dharma and the robe of verification, went to dwell beneath the rocky cliffs of Mount Tiangu. Wearing clothes of grass and skimping on food, when the food was exhausted he ate earth; he moved fierce beasts to protect and guard him. Later, Minister Zhangchou requested that he open the Chan teaching, and he took up residence at Jingquan Temple to transform and guide sentient beings for over twenty years. Later, on the fifteenth day of the fifth month in the first year of Baoying, he suddenly thought of Chan Master Wuzhu of Mount Baiya: "I calculate that in my illness he should come to see me. Why has Chan Master Wuzhu not come several times? I am growing old." He dispatched the artisan Dongxuan to secretly take his robe of verification and seventeen other articles of clothing to Chan Master Wuzhu: "Take good care of yourself. It is not yet time to come out of the mountain. Wait another three to five years, and when you hear that there is great peace, then come out." Having entrusted this from afar, on the nineteenth day of the fifth month, he ordered his disciples: "Fetch me fresh, clean robes; I wish to bathe." At midnight, the hour of the rat, he sat majestically and was transformed. At that time, the sun and moon lost their light, heaven and earth turned white, the Dharma banner was broken, the river of Chan dried up, sentient beings were left in despair, and students of the Way had nothing to rely upon. The Great Master was then seventy-nine years old. Every year in the twelfth and first months, Reverend Jin set up an adorned place of practice to administer the vows for hundreds, thousands, and myriads of the four assemblies. Ascending the high seat to preach the Dharma, he first taught them to chant the Buddha's name in an extended voice, chanting until their breath was exhausted. When the sound ceased and chanting stopped, he said: "No-recollection, no-thought, and do not be deluded. No-recollection is morality (śīla); no-thought is concentration (samādhi); do not be deluded is wisdom (prajñā). These three phrases are the gate of dhāraṇī." He also said: "When thoughts do not arise, it is like the face of a mirror being able to illuminate the myriad images; when thoughts arise, it is like the back of the mirror being unable to illuminate and see." He also said: "You must distinctly know arising and know ceasing; when this is uninterrupted, that is seeing the Buddha. For example, two men traveling together both reach another country. Their father sends a letter of instruction. One man receives the letter, reads it through, complies with his father's instruction, and does not commit wrongdoing. The other man receives the letter, reads it through, does not comply with the instruction, and ardently commits all evils. All sentient beings who rely on no-thought are filial sons; those who cling to words are unfilial sons." He also said: "For example, suppose a man is drunk on wine and asleep. His mother comes and calls him, wishing him to return home. Confused and raving from drunkenness, the son abuses his mother with foul words. All sentient beings are drunk on the wine of ignorance, not believing that by seeing their own nature they attain Buddhahood." Furthermore, the Awakening of Faith says: 'The gate of the mind as suchness and the gate of the mind as arising and ceasing.' No-thought is the gate of suchness; having thoughts is the gate of arising and ceasing. He also said: "When the head of ignorance emerges, the head of prajñā submerges; when the head of ignorance submerges, the head of prajñā emerges." He also cited the Mahāparinirvāṇa Sūtra: "The domestic dog and the wild deer. The domestic dog illustrates false marks; the wild deer illustrates the Buddha-nature." He also said: "Damask silk is originally thread; ignorance and patterned text are woven by skilled craftsmen to produce patterned text; later, when it is unraveled, it is still the original thread. The thread illustrates the Buddha-nature; the patterned text illustrates false marks." He also said: "Water is not separate from waves; waves are not separate from water. Waves illustrate false thoughts; water illustrates the Buddha-nature." He also said: "A person carrying hemp came to a place of silver; one person abandoned the hemp and took the silver, while the others said: 'I am set upon carrying hemp, and I will never abandon the hemp to take silver.' Then they came to a place of gold; [the one] abandoned the silver and took the gold, while the others said: 'I am set upon carrying hemp, and I will never abandon the hemp to take gold.' Gold illustrates nirvāṇa; hemp illustrates saṃsāra." He also said: "These three phrases of mine are the teaching originally transmitted by Ancestral Master Bodhidharma; I do not say they were spoken by Reverend Shen or Reverend Tang." He also said: "It is granted that a disciple may surpass the master." Because the two Reverends Shen and Tang did not preach the definitive teaching, and he had covertly received the robe of verification, Reverend Jin therefore did not cite what the two Reverends Shen and Tang said. The true words of admonition he always gave from the seat were: "What my Ancestral Master Bodhidharma transmitted—these three phrases are the gate of dhāraṇī: non-arising of thought is the gate of morality; non-arising of thought is the gate of concentration; non-arising of thought is the gate of wisdom. No-thought is the complete endowment of morality, concentration, and wisdom. All the buddhas of past, future, and present, numerous as the sands of the Ganges, enter through this gate. If there were another gate, it would be impossible." Reverend Shenhui of Heze Temple in the Eastern Capital established an altar platform every month to preach the Dharma for people, destroying Chan of Purity, establishing Tathāgata Chan, establishing knowledge and vision, and establishing speech as morality, concentration, and wisdom. Not destroying speech, he said: "The very time of speaking is morality; the very time of speaking is concentration; the very time of speaking is wisdom." Preaching the dharma of no-thought, he established seeing the nature. During the Kaiyuan era, at Huatai Temple, he determined the tenets for students of the Way under heaven. Reverend Shenhui said: "If there were one more person to preach it, Shenhui would never dare preach it." This was because Reverend Shenhui did not obtain the kāṣāya robe of verification. During the eighth year of Tianbao, at Heze Temple in Luozhou, he also determined the tenets. He was questioned by Dharma Master Chongyuan: "In practicing the three stages of worthies and the ten stages of sages, what stage has the Chan master realized?" Shenhui answered: "The Mahāparinirvāṇa Sūtra says: 'Namo Cunda, Namo Cunda! His body is identical to that of an ordinary person, but his mind is identical to the Buddha's mind.'" Reverend Shenhui then asked Dharma Master Yuan: "How many times have you lectured on the Mahāparinirvāṇa Sūtra?" Dharma Master Yuan replied: "Over thirty times." He also asked: "Have you seen the Buddha-nature, Dharma Master?" The Dharma Master replied: "I have not seen it." Reverend Shenhui said: "The Lion's Roar Chapter says that if a person has not seen the Buddha-nature, they ought not lecture on the Mahāparinirvāṇa Sūtra; if they have seen the Buddha-nature, they ought to lecture on the Mahāparinirvāṇa Sūtra." Dharma Master Yuan asked: "Have you seen it, Reverend?" Shenhui replied: "I have seen it." He asked again: "What is seeing? Is it seeing with the eyes, or seeing with the ears, nose, and so forth?" Shenhui replied: "Seeing does not have so many [modes]; seeing is just seeing like that." He asked again: "Is your seeing equal to Cunda's?" Shenhui replied: "I see by inference. Compared to Cunda, whether my capacity equals Cunda's I dare not definitively judge." Dharma Master Yuan also asked him: "Has the kāṣāya robe of the previous generation been transmitted, Chan Master?" Shenhui replied: "It has been transmitted. If it were not transmitted, the Dharma would be broken off." He asked again: "Did you obtain it, Chan Master?" He answered: "It is not in Shenhui's possession." The Dharma Master asked again: "Who obtained this kāṣāya?" Shenhui replied: "There is one person who obtained it. Having obtained it, he should naturally know. When this person preaches the Dharma, the correct Dharma will prevail, and deviant teachings will naturally be extinguished. Because the matter of the Buddha-Dharma is momentous, he remains concealed and has not yet appeared." When Reverend Shenhui was in Jingfu, there were over twenty men from the Western Regions, including the worthy Kāśyapa and Anshuti, who came to where the Reverend was preaching the Dharma and asked: "Did the Reverend obtain the previous generation's kāṣāya robe of verification?" He answered: "It is not in Shenhui's possession." In turn, he asked: "Where do you worthies come from?" Kāśyapa replied: "We come from Jiannan." He asked: "Do you know Chan Master Jin?" Kāśyapa replied: "We are all disciples of Reverend Jin." Reverend Shenhui asked: "What is your Chan Master Jin's teaching?" Kāśyapa replied: "When the head of ignorance emerges, the head of nirvāṇa submerges; when the head of prajñā emerges, the head of ignorance submerges. Having thoughts is like the back of a mirror." Reverend Shenhui scolded them: "Do not speak these idle words! Your surname is Kāśyapa, of the Brahmin clan; by rights you should have sharp faculties, yet you are just a bed-wetting Brahmin!" The Reverend said: "Your Chan Master Shen of Jiannan was a Dharma master who did not preach the definitive teaching. Chan Master Tang was a disciple of Chan Master Shen; he too did not preach the definitive teaching. Chan Master Tang's disciple, Dharma Master Zhao of Zizhou, was the master of Prince Ling; west of that, Biao was a Dharma master, and Jin of Yizhou is a Chan master. To say they preach the definitive teaching also will not do. Although they do not preach the definitive teaching, the Buddha-Dharma is only right there." Vice Director Ma Xiong was sent to Caoxi to pay respects to the pagoda of Reverend Neng. He asked the old monk guarding the pagoda: "Where is the kāṣāya robe of verification transmitted from the previous generations?" The old master replied: "When Reverend Neng was alive, Master Likai, Master Zhihai, and others asked Reverend Neng: 'Has the robe inherited from above been transmitted? To whom has the Buddha-Dharma been entrusted?' Reverend Neng answered: 'A woman has taken my robe away. As for my Dharma, twenty-some years after my death, whoever establishes the tenets is the one who has obtained my Dharma.'" Reverend Wuzhu of Baotang Temple during the Dali era in Chengdu Prefecture, Jiannan, constantly for the four assemblies of hundreds, thousands, and myriads of students of the Way, or for a single person, at any time whatsoever, allowed questions whenever there was doubt, preaching the Dharma from his seat directly to seeing the nature. He took the straightforward mind as the place of practice, initial practice as the place of practice, the profound mind as the place of practice, non-defilement as the place of practice, non-grasping as the place of practice, non-abandoning as the place of practice, the unconditioned (asamskṛta) as upāya, the vast as upāya, equanimity as upāya, leaving marks behind as fire, liberation as incense, non-obstruction as repentance, no-thought as morality, the unconditioned and non-attainment as concentration, non-duality as wisdom; he did not take an adorned setting as the place of practice. The Reverend said: "All sentient beings are originally pure, originally complete; nothing can be added, and nothing can be subtracted. Because of following a single thought of defiled mind, they undergo all kinds of bodies in the three realms. The nominal kalyāṇamitra points to the original nature, which is the immediate attainment of the Buddha-Way. Clinging to marks is sinking into the cycle of saṃsāra. Because sentient beings have thoughts, we provisionally speak of no-thought; if thoughts do not exist, no-thought itself does not arise. Extinguish the mind of the three realms, do not abide in the realm of stillness, do not dwell in phenomenal marks, and do not be without functional capability: simply leaving delusion behind is named liberation." He also said: "Having mind is waves; having no mind is the non-Buddhists. Following birth and death is the defiled basis of sentient beings; quiet extinction is nirvāṇa. Do not follow birth, do not rely on quiet extinction, do not enter samādhi, do not dwell in seated meditation, without arising and without practice, the mind having neither gain nor loss, shadow and substance both negated, nature and marks not established."