曆代法寶記 1.13.2

1.13.2

汝最在後。 比丘尼白世尊。 於此會中。 無有阿羅漢。 云何言我在後。 世尊告比丘尼。 須菩提在石室中。 常在三昧。 所以得見吾法身。 汝縱來見色身。 所以在後。 佛有明文。 無住所以不去。 同住道逸師習誦禮念。 和上一向絕思斷慮。 入自證境界。 道逸共諸同學小師白和上云。 請六時禮懺。 伏願聽許。 和上語道逸等。 此間糧食並是絕斷。 并人般運深山中不能。 依法修行。 欲得學狂。 此並非。 佛頂經云。 狂心不歇。 歇即菩提。 勝淨明心。 本同法界。 無念即是見佛。 有念即是生死。 若欲得禮念即出山。 平下大有寬閑寺舍。 任意出去。 若欲得同住。 一向無念。 得即任住。 不得即須下山去。 道逸師見不遂本意。 辭和上出天蒼山。 來至益州淨泉寺。 先見空上座等說。 山中無住禪師不行禮懺念誦空閑坐云。 何空等聞說。 倍常驚怪。 豈是佛法領。 道逸師見金和上。 道逸禮拜未了。 何空等諮金和上云。 天蒼山無住禪師只空閑坐禪。 不肯禮念。 亦不教同住人禮念。 豈有此事可是佛法。 金和上叱何空道逸等。 汝向後吾在學地時。 飯不及喫。 只空閑坐。 大小便亦無功夫。 汝等不識。 吾當天谷山日。 亦不禮念。 諸同學嗔。 吾並不出山去。 無人送糧。 惟練土為食。 亦無功夫。 出山一向閑坐。 孟寺主聞諸同學說。 吾閑坐。 便向唐和上讒吾。 唐和上聞說。 倍加歡喜。 吾在天谷山亦不知讒。 聞唐和上四大違和。 吾從天谷山來至資州德純寺。 孟寺主見吾來。 不放入寺。 唐和上聞吾來。 使人喚吾。 至堂前吾禮拜未訖。 唐和上便問。 汝於天谷山作何事業。 吾答。 總不作。 只沒忙。 唐和上報吾。 汝於彼忙。 吾亦忙矣。 唐和上知眾人不識。 和上云居士。 達摩祖師一支佛法流在釰南金和上即是。 若不受緣。 恰似寶山空手歸。 璿聞已合掌起立。 弟子即入成都府受緣去。 和上山中知金和上山中遙憶彼。 即知憶遂向璿說。 此有茶芽半斤。 居士若將此茶芽為信奉上金和上。 傳無住語。 頂禮金和上。 金和上若問無住。 云無住未擬出山。 璿即便辭和上。 將所奉上茶芽至逮巳月十三日至成都府淨泉寺。 為和上四體違和。 輒無人得見。 董璿逢菩提師。 引見金和上。 具陳無住禪師所奉上茶芽傳頂禮。 金和上聞說及見茶芽。 非常歡喜。 語董璿。 無住禪師既有信來。 何得不身自來。 董璿答。 無住禪師來日。 未擬出山。 金和上問董璿。 汝是何人。 董璿誑金和上答。 是無住禪師親事弟子。 金和上向董璿云。 歸白崖山日。 吾有信去。 汝須見吾來。 至十五日見金和上。 璿欲歸白崖山。 取和上進止。 其時發遣左右親事弟子。 汝等總出堂外去。 即喚董璿入堂。 和上遂將袈裟一領。 人間有呈示璿。 此是則天皇后與詵和上。 詵和上與唐和上。 唐和上與吾。 吾傳與無住禪師。 此衣久遠已來保愛。 莫遣人知。 語已悲淚哽咽。 此衣嫡嫡相傳付授。 努力努力。 即脫身上袈裟。 覆膊裙衫坐具共有一十七事。 吾將年邁。 汝將此衣物。 密送與無住禪師。 傳吾語。 善自保愛努力努力。 未出山時。 更待三五年間。 自有貴人迎汝即出。 便即發遣董璿急去。 莫教人見。 董璿去後。 金和上云。 此物去遲到頭還達。 金和上正語之時。 左右無人。 堂外弟子聞和上語聲。 一時入堂。 問和上云。 何獨語。 只沒語。 為金和上四大違和。 諸人見擬。 便問和上。 承上所傳信衣何在。 和上和上佛法付囑誰人。 金和上言。 法無住處去。 衣向木頭掛著。 無一人得。 金和上向諸人言。 此非汝境界。 各著本處去。 元年逮巳月十五日改為寶應元年五月十五日。 遙付囑訖。 至十九日。

‘You are the very last.’ The nun said to the World-Honoured One, ‘In this assembly there are no arhats; why do you say I am the last?’ The World-Honoured One told the nun, ‘Subhūti was in his stone chamber, constantly in samādhi, and therefore he was able to see my dharmakāya. Even though you have come and seen my physical body, you are therefore behind.’ The Buddha gave explicit teaching on this; therefore Wuzhu did not go. Master Daoyi, who lived with him, practiced chanting and worshipful recitation, while the Master [Wuzhu] single-mindedly cut off all thoughts and deliberations and entered the realm of personal realisation. Daoyi and the other junior fellow-disciples said to the Master, ‘We ask to perform the repentance rituals during the six periods of the day; we prostrate and pray you will grant permission.’ The Master said to Daoyi and the others, ‘Here our provisions are entirely cut off, and people cannot transport goods into the deep mountains. If one cultivates practice according to the Dharma, why wish to study mad ways? None of this is correct. The Śūraṅgama Sūtra says: “When the mad mind does not cease, its cessation is bodhi.” The supreme, pure, and luminous mind is originally identical with the dharmadhātu. No-thought is indeed seeing the Buddha; having thought is indeed saṃsāra. If you wish to perform worship and recitation, then leave the mountain; down on the plains there are plenty of spacious and quiet temples. Go as you please. If you wish to live together with me, you must be single-mindedly in no-thought. If you can do so, live here as you will; if you cannot, you must go down the mountain.’ Seeing that his intention could not be fulfilled, Master Daoyi took leave of the Master and left Mount Tiancang, arriving at Jingquan Temple in Yizhou. He first met Prior Kong and others and said, ‘Chan Master Wuzhu in the mountains does not practice repentance, chanting, or recitation, but merely sits in idleness.’ When He Kong and the others heard this, they were extraordinarily astonished and said, ‘How could this be a leader of the Buddha-Dharma?’ Master Daoyi went to see Reverend Jin. Before Daoyi had finished bowing, He Kong and the others consulted Reverend Jin, saying, ‘Chan Master Wuzhu of Mount Tiancang merely sits in Chan idly; he is unwilling to perform worship and recitation, nor does he teach those living with him to do worship and recitation. How could such a matter be the Buddha-Dharma?’ Reverend Jin scolded He Kong, Daoyi, and the others: ‘Step back, you lot! When I was on the stage of learning, I did not even have time to eat; I merely sat in idleness, having no leisure even to relieve myself. You people do not understand. When I was at Mount Tiangu, I also did not do worship or recitation. When my fellow-disciples became angry, I still did not leave the mountain. With no one sending grain, I only refined earth for food and had no spare time. When I left the mountain, I single-mindedly sat in idleness. When Abbot Meng heard the fellow-disciples say that I sat in idleness, he slandered me to Reverend Tang. When Reverend Tang heard this, his joy doubled. While at Mount Tiangu, I did not even know of the slander. When I heard that Reverend Tang’s four elements were in disharmony, I went from Mount Tiangu to Dechun Temple in Zizhou. When Abbot Meng saw me coming, he would not let me into the temple. When Reverend Tang heard of my arrival, he sent someone to call me. When I arrived in front of the hall and had not yet finished bowing, Reverend Tang asked, “What work did you do at Mount Tiangu?” I answered, “I did nothing at all, only kept busy like this.” Reverend Tang said to me, “You were busy there, and I too was busy.” Reverend Tang knew what the assembly did not understand.’ The Master said, ‘Layman, the single branch of Patriarch Bodhidharma’s Buddha-Dharma that flowed to Jiannan is none other than Reverend Jin. If you do not receive the conditions [for teaching], it will be just like returning empty-handed from a mountain of jewels.’ Having heard this, Xuan joined his palms and stood up, saying, ‘Your disciple will go to Chengdu Prefecture at once to receive the conditions.’ The Master on the mountain knew that Reverend Jin in the mountains was distantly recollecting him. Knowing this recollection, he said to Xuan, ‘Here is half a catty of tea buds. Layman, take these tea buds as a token of faith and present them to Reverend Jin, conveying Wuzhu’s words: “I make prostrations to Reverend Jin.” If Reverend Jin asks about Wuzhu, say: “Wuzhu does not yet intend to come out of the mountains.”’ Xuan then took leave of the Master, and bringing the offered tea buds, arrived at Jingquan Temple in Chengdu Prefecture on the thirteenth day of the fourth month. Because the Reverend’s four bodily elements were in disharmony, absolutely no one was permitted to see him. Dong Xuan met Master Bodhi, who led him to see Reverend Jin, and he presented in full the tea buds offered by Chan Master Wuzhu and conveyed his prostrations. When Reverend Jin heard this and saw the tea buds, he was extremely pleased, and said to Dong Xuan, ‘Since Chan Master Wuzhu has sent a token of faith, why has he not come in person?’ Dong Xuan replied, ‘When Chan Master Wuzhu departs [one day, it will be so]; for now he does not yet intend to come out of the mountains.’ Reverend Jin asked Dong Xuan, ‘Who are you?’ Dong Xuan deceived Reverend Jin, answering, ‘I am Chan Master Wuzhu’s personal attendant disciple.’ Reverend Jin said to Dong Xuan, ‘On the day you return to Mount Baiya, I will have a token of faith to send. You must come to see me.’ On the fifteenth day, he saw Reverend Jin. Xuan wished to return to Mount Baiya and seek the Reverend’s instructions. At that time, [the Reverend] dismissed his personal attendants on the left and right, saying, ‘All of you go outside the hall,’ and then summoned Dong Xuan into the hall. The Reverend then took out a kāṣāya robe—the one in the human world—and showed it to Xuan, saying, ‘This was given by Empress Zetian to Reverend Shen, Reverend Shen gave it to Reverend Tang, Reverend Tang gave it to me, and I transmit it to Chan Master Wuzhu. Guard and cherish this robe through the ages; do not let people know of it.’ Having spoken, he choked with grief and tears, saying, ‘This robe has been directly transmitted from master to heir. Exert yourself, exert yourself!’ He then took off the kāṣāya from his body, the shoulder-cover, skirt, tunic, and sitting mat, seventeen items in all. ‘I am getting old. Take these robes and items and secretly deliver them to Chan Master Wuzhu. Convey my words: “Take good care of yourself and exert yourself, exert yourself! Before leaving the mountain, wait another three to five years; naturally an eminent person will welcome you, and then you may come out.”’ He then dispatched Dong Xuan to leave quickly: ‘Do not let anyone see you.’ After Dong Xuan had gone, Reverend Jin said, ‘Though this item sets out late, in the end it will surely arrive.’ Just when Reverend Jin was speaking, there was no one on his left or right. When the disciples outside the hall heard the sound of the Reverend’s voice, they all entered the hall at once and asked the Reverend, ‘Why were you speaking to yourself?’ ‘I was only speaking thus.’ Because Reverend Jin’s four elements were in disharmony, everyone harboured suspicions and asked the Reverend, ‘Where is the robe of verification transmitted from the past? Reverend, to whom has the Buddha-Dharma been entrusted?’ Reverend Jin said, ‘The Dharma has gone to a place without abiding [wuzhu]; the robe is hanging upon a wooden pole. Not a single person has obtained it.’ Reverend Jin said to the assembly, ‘This is not your realm; return, each of you, to your own places.’ On the fifteenth day of the fourth month of the first year, [the era name] was changed to the first year of Baoying, the fifth month, the fifteenth day. The distant entrustment having been completed, it came to the nineteenth day.