曆代法寶記 1.13.1

1.13.1

和上鳳翔郿縣人也。 俗姓李。 法號無住。 年登五十。 開元年。 代父朔方展効。 時年二十。 膂力過人。 武藝絕倫。 當此之時。 信安王充河朔雨道節度使。 見和上。 有勇有列。 信安王留充衛前遊弈先峯官。 和上每日自歎。 在世榮華誰人不樂。 大丈夫兒未逢善知識。 一生不可虛棄。 遂乃捨官宦。 尋師訪道。 忽遇白衣居士陳楚璋。 不知何處人也。 時人號為維摩詰化身。 說頓教法。 和上當遇之日。 密契相知。 默傳心法。 和上得法已。 一向絕思斷慮。 事相並除。 三五年間。 白衣修行。 天寶年間。 忽聞范陽到次山有明和上。 東京有神會和上。 大原府有自在和上。 並是第六祖師弟子。 說頓教法。 和上當日之時亦未出家。 遂往太原禮拜自在和上。 自在和上說。 淨中無淨相。 即是真淨佛性。 和上聞法已。 心意快然。 欲辭前途。 老和上共諸師大德苦留。 不放此真法棟梁。 便與削髮披衣。 天寶八載具戒已。 便辭老和上。 向五臺山清涼寺。 經一夏聞說。 到次山明和上。 縱由神會和上語意即知意況。 亦不住。 天寶九載夏滿出山。 至西京安國寺崇聖寺往來。 天寶十載。 從西京却至北靈州。 居賀蘭山二年。 忽有商人曹瓌禮拜問。 和上到釰南識金和上否。 答云。 不識。 瓌云。 和上相貌一似金和上。 鼻梁上有靨。 顏狀與此間和上相似。 更無別也。 應是化身。 和上問曹瓌。 居士從釰南來。 彼和上說何教法。 曹瓌答。 說無憶無念莫妄。 弟子當日之時。 受緣訖辭。 金和上問。 瓌何處去。 瓌答曰。 父母在堂。 辭欲歸觀省。 金和上語瓌云。 不憶不念總放却朗朗蕩蕩。 看有汝父母否。 瓌當日之時。 聞已未識。 今呈和上。 聞說豁然。 遙與金和上相見。 遂乃出賀蘭山。 至灵州出行文。 往釰南禮金和上。 遂被留。 後姚詞王不放。 大德史和上。 辯才律師。 惠莊律師等諸大德不放來。 至德二載十月。 從北靈出。 向定遠城及豐寧軍使揚含璋處出行文。 軍使苦留問和上。 佛法為當只在釰南。 為復此間亦有。 若彼此一種。 緣何故去。 和上答。 若識心見性。 佛法遍一切處。 無住為在學地。 善知識在釰南。 所以遠投軍使。 又問和上。 善知識是誰。 和上答。 是無相和上。 俗姓金。 時人號金和上也。 軍使頂禮。 便出行文。 和上漸漸南行至鳳翔。 又被諸大德苦留不放。 亦不住。 又取太白山路入住太白山。 經一夏滿取細水路出至南涼州。 諸僧徒眾苦留不住。 乾元二年正月。 到城都府淨泉寺。 初到之時。 逢安乾師。 引見金和上。 和上見非常歡喜。 令遣安乾師作主人。 安置在鐘樓下院。 其時正是受緣之日。 當夜隨眾受緣。 經三日三夜。 金和上每日於大眾中高聲唱言。 緣何不入山去。 久住何益。 左右親事弟子怪。 金和上不曾有此語。 緣何忽出此言。 無住和上默然入山。 後金和上憶緣何不來。 空上座奏上座欲得相識。 恐後相逢彼此不知是誰。 和上向倪朝說。 吾雖此間每常與金和上相見。 若欲不相識。 對面千里。 吾重為汝說一緣起。 佛昔在日夏三月。 忉利天為摩耶夫人說法。 時十六大國王及一切眾生悉皆憶佛。 即令大目犍連往忉利天請佛。 佛降下閻浮時。 須菩提在石室中。 聞佛降下。 即欲出室。 自念云。 我聞世尊說。 若在三昧。 即見吾。 若來縱見吾色身。 有何利益便即却入三昧。 是時蓮華色比丘尼擬除惡名。 即欲在前見佛。 諸大國王龍神八部闔匝圍遶。 無有路入。 化身作大轉輪王。 千子圍遶。 龍神國王悉皆開路。 蓮華色比丘尼還作本身。 圍遶世尊已。 合掌說偈。 我初見佛。 我初禮佛。 說偈已作禮而立。 爾時世尊告比丘尼。 於此會中。

The Reverend was a native of Mei County in Fengxiang. His secular surname was Li, and his Dharma name was Wuzhu. When he reached fifty years of age—in the Kaiyuan era, he served on his father's behalf in the Shuofang region, at that time being twenty years of age. His physical strength surpassed others, and his martial skills were unparalleled. At that time, Prince Xin'an was serving as military commissioner of the two circuits of Heshuo. Seeing the Reverend, who possessed courage and valor, Prince Xin'an retained him to serve as vanguard patrol officer of the front guard. Every day the Reverend sighed to himself: "In the world, who does not delight in glory and splendor? If a great man has not yet encountered a kalyāṇamitra, his whole life should not be spent in vain!" He then abandoned his official post to search for teachers and seek the Dao. Suddenly he met the white-robed lay practitioner Chen Chuzhang, whose origin was unknown. People at the time called him the transformation body of Vimalakīrti. He expounded the teaching of sudden awakening. When the Reverend encountered him, there was a secret accord of mutual understanding, and he tacitly transmitted the mind-dharma to him. Having attained the Dharma, the Reverend completely severed thinking and cut off deliberations, casting away all external characteristics of phenomena. For three to five years, he practiced as a white-robed layman. During the Tianbao era, he suddenly heard that on Mount Daoci in Fanyang was Reverend Ming, in the Eastern Capital was Reverend Shenhui, and in Taiyuan Prefecture was Reverend Zizai—all of whom were disciples of the Sixth Patriarch and expounded the teaching of sudden awakening. At that time the Reverend had not yet left the household life. He then went to Taiyuan to pay homage to Reverend Zizai. Reverend Zizai said: "In purity, having no characteristic of purity—this is the truly pure Buddha-nature." Having heard this teaching, the Reverend felt joy in his mind and wished to bid farewell to continue on his way. The old Reverend, together with the various masters and bhadantas, bitterly implored him to stay, unwilling to let this pillar of the true Dharma depart; and so they shaved his head and robed him. Having received the full precepts in the eighth year of Tianbao, he took leave of the old Reverend and headed to Qingliang Temple on Mount Wutai. After passing one summer, he heard about Reverend Ming on Mount Daoci; yet grasping the purport of Reverend Shenhui's words, he understood their meaning directly and did not stay there either. At the end of the summer of the ninth year of Tianbao, he left the mountain and came to travel back and forth between Anguo Temple and Chongsheng Temple in the Western Capital. In the tenth year of Tianbao, he returned from the Western Capital to North Lingzhou and lived on Mount Helan for two years. Suddenly, a merchant named Cao Gui came, bowed, and asked: "When the Reverend was in Jiannan, did you know Reverend Jin?" He replied, "I do not know him." Gui said, "The Reverend's countenance looks just like Reverend Jin! There is a mole on the bridge of the nose, and your facial features are similar to the Reverend here; there is no difference at all. You must be his transformation body!" The Reverend asked Cao Gui: "Upāsaka, you have come from Jiannan; what teaching does that Reverend expound?" Cao Gui replied: "He teaches no-recollection, no-thought, and do not be deluded. That day, when I took the vows and was leaving, Reverend Jin asked, 'Where is Gui going?' Gui replied, 'My parents are at home; I take my leave wishing to return and look after them.' Reverend Jin told Gui, 'Neither recollect nor think, let go of everything so it is bright and vast; see whether your parents exist or not!' That day, though I heard it, I did not understand it; now having presented it to the Reverend, upon hearing it I am enlightened!" From afar, he had an encounter with Reverend Jin. He then left Mount Helan and went to Lingzhou to obtain travel documents, intending to go to Jiannan to pay homage to Reverend Jin. But he was detained. Later, Yao Ciwang would not let him go, and Bhadanta Master Shi, Vinaya Master Biancai, Vinaya Master Huizhuang, and other bhadantas would not let him leave. In the tenth month of the second year of Zhide, leaving from North Ling, he went to Dingyuan City and to the regional commander of the Fengning Army, Yang Hanzhang, to obtain travel documents. The regional commander bitterly implored him to stay and asked the Reverend: "Is the Buddha Dharma present only in Jiannan, or is it present here as well? If both are the same, for what reason are you going?" The Reverend replied: "If one recognizes the mind and sees the nature, the Buddha Dharma is pervasive in all places. Yet because Wuzhu is in the stage of learning, and the kalyāṇamitra is in Jiannan, I have therefore traveled far to come to you, Regional Commander." He also asked the Reverend: "Who is the kalyāṇamitra?" The Reverend replied: "He is Reverend Wuxiang, whose secular surname is Jin, and whom the people of today call Reverend Jin." The regional commander prostrated himself and immediately issued the travel documents. Gradually traveling south, the Reverend reached Fengxiang, where he was again bitterly implored to stay by various bhadantas, but he did not remain. He then took the Mount Taibai route to enter and dwell on Mount Taibai. After completing one summer, he took the Xishui route and came out into South Liangzhou; the various monks and disciples bitterly implored him to stay, but he did not remain. In the first month of the second year of Qianyuan, he arrived at Jingquan Temple in Chengdu Prefecture. When he first arrived, he met Master Anqian, who led him to see Reverend Jin. When Reverend [Jin] saw him, he was extraordinarily delighted, and ordered Master Anqian to act as host and accommodate him in the lower cloister beneath the bell tower. That time happened to be the day for receiving the vows. That night, he received the vows along with the assembly. After three days and three nights, every day amidst the great assembly Reverend Jin called out in a loud voice: "Why do you not enter the mountain? What benefit is there in staying long?" The close attendants and disciples were puzzled: "Reverend Jin has never spoken such words; why does he suddenly utter this?" Reverend Wuzhu quietly entered the mountain. Later, Reverend Jin wondered why he did not come. Superior Kong and Superior Zou wished to get to know him, fearing that if they met later, neither would know who the other was. The Reverend said to Ni Chao: "Although I am here, I always see Reverend Jin. If we did not wish to know each other, even face to face we would be a thousand miles apart. I will explain a circumstantial origin to you once more. In the past, when the Buddha was alive, during the three summer months he expounded the Dharma for Lady Māyā in Trāyastriṃśa Heaven. At that time, the kings of the sixteen great nations and all sentient beings were all recollecting the Buddha, and so they sent Mahāmaudgalyāyana to Trāyastriṃśa Heaven to invite the Buddha. When the Buddha descended to Jambudvīpa, Subhūti was in a stone chamber. Hearing that the Buddha was descending, he wished to leave the chamber, but thought to himself: 'I have heard the World-Honoured One say that if one is in samādhi, one sees me; if I go, even if I see his form-body, what benefit is there?' Thereupon he re-entered samādhi. At that time, the nun Utpalavarṇā wished to dispel her evil reputation, and so desired to see the Buddha first. The great kings, nāgas, deities, and the eight classes of beings surrounded him tightly, leaving no path to enter. She transformed her body into a great cakravartin king, surrounded by a thousand sons; the nāgas, deities, and kings all made way. The nun Utpalavarṇā returned to her original form, circumnavigated the World-Honoured One, joined her palms, and spoke a verse: 'I am the first to see the Buddha; / I am the first to bow to the Buddha.' Having spoken the verse, she paid homage and stood. At that time, the World-Honoured One told the nun: 'In this assembly...'