曆代法寶記 1.13.4

1.13.4

是和上與我。 不行事相禮念。 據此蹤猶即是不益。 緇流僕射向律師云。 肝先在西山兵馬使知意況。 律師等何用相誣。 語已離蓆。 魔黨失色無計。 魔事便息。 永泰二年九月二十三日。 慕容鼎專使縣官僧道等。 就白崖山請和上。 傳相公僕射監軍請頂禮。 願和上不捨慈悲。 為三蜀蒼生作大橋樑。 慇懃苦請。 和上知相公深閑佛法愛慕大乘。 知僕射仁慈寬厚。 知監軍敬佛法僧。 審知是同緣同會不逆所請。 即有幡花寶蓋。 諸州大德恐和上不出白崖山。 亦就山門同來赴請。 即寶輿迎和上令坐輿中。 和上不受。 步步徐行。 欲出山之日。 茂州境內六迴震動。 山河吼虫鳥鳴。 百姓互相借問。 是何祥瑞。 見有使來迎和上。 當土僧尼道俗再請留和上。 專使語僧俗等。 是相公僕射意重為三蜀蒼生。 豈緣此境約不許留。 當和上未出山日。 寇盜競起。 諸州不熟。 穀米湧貴。 百姓惶惶。 相公僕射迎和上出山。 所至州縣穀米倍賤。 人民安樂。 率土豐熟。 寇盜盡除。 晏然無事。 和上到州。 州吏躬迎。 至縣。 縣令引路。 家家懸幡。 戶戶焚香。 咸言。 蒼生有福。 道俗滿路。 唱言。 無相和上去。 無住和上來。 此即是佛佛授手。 化化不絕。 燈燈相傳。 法眼再朗。 法幢建立。 大行佛法矣。 相公令都押衙欽華遠迎和上。 欽押衙傳相公語云。 鴻漸忽有風疾。 不得遠迎。 至日頂禮。 釰南西川節度使左僕射兼鄉史大夫成都尹崔公令都虞侯王休處巖少府監李君昭衙前虞侯杜璋等。 傳僕射語。 頂禮和上。 弟子是地主自合遠迎。 緣相公風疾。 所以弟子及監軍使不敢先來。 伏願和上照察。 傳語已一時便引和上至空惠寺安置。 是九月二十九日。 到十月一日。 杜相公吳監軍使諸郎官侍鄉東川留後郎中杜濟行軍杜藏經功南使中丞鮮于齊明郎中楊炎杜亞都昂馬雄岑參觀察判官員外李布員外柳子華青苗使吳郁祖庸使韋夏有侍鄉狄博濟崔伉崔倜王謇蘇敞司馬廉兩少尹成賁白子昉兩縣令斑愻等。 先來白和上云。 相公來謁。 和上答。 來即從他來。 押衙等白和上。 國相貴重。 應須出迎。 和上答。 不合迎。 迎即是人情。 不迎是佛法。 押衙又欲語。 相公入院見和上。 容儀不動。 儼然安祥。 相公頓身下階。 禮拜合掌。 問信起居。 諸郎官侍卿未曾見有此事。 乍見和上不迎。 兩兩相看問。 緣何不迎不起。 郎中楊炎杜亞相久事相云。 深識意旨。 亦閑佛法語。 諸郎官等觀此禪師必應有道。 相公自鑒。 何用怪耳。 是日門外節度副使都虞侯乍聞和上見相公不起。 戰懼失色。 流行霡霂。 使人潛聽。 更待處分。 見相公坐定言笑。 和上說法。 相公合掌叩額。 諸官等憙。 門外人聞已便無憂。 相公初坐問和上。 因何至此。 和上云。 遠投金和上。 相公又問。 先在何處。 今來遠投金和上。 和上說何教法。 無住答。 曾臺山抱腹寺并汾州等及賀蘭山。 坐聞金和上說頓教法。 所以遠投。 相公問。 金和上說無憶無念莫妄是否。 和上答是。 相公又問。 此三句語為是一為是三。 和上答。 是一不三。 無憶是戒。 無念是定。 莫妄是惠。 又云。 念不起戒門。 念不起是定門。 念不起惠門。 無念即戒定惠具足。 相公又問。 既一妄字為是亡下女。 為是亡下心。 和上答云。 亡下女。 有證處否。 和上又引法句經云。 說諸精進法。 為增上慢說。 若無增上慢。 無善無精進。 若起精進心。 是妄非精進。 若能心不妄。 精進無有涯。 相公聞說白和上。 見庭前樹否。 和上答見。 相公又問。 向後牆外有樹見否。 和上答見。 非論前後。 十方世界悉見悉聞。 庭前樹上鵶鳴。 相公又問和上。 聞否。 和上答。 此見聞覺知。

‘[The robe] was given to me by the Upādhyāya. He does not engage in formal practices of veneration and recitation. Judging from these traces, it is [alleged to be] unprofitable.’ The Grand Councillor of the monastics addressed the vinaya master, saying, ‘When Gan was previously Commissioner of Elite Troops in the Western Mountains, I already knew his state of mind. Why do you vinaya masters resort to false accusations against one another?’ Having spoken, he left his seat. The demon faction lost colour, left without recourse; the demonic affairs then ceased. On the twenty-third day of the ninth month of the second year of Yongtai, Murong Ding sent a special envoy along with county officials, monks, and Daoists to Mount Baiya to invite the Upādhyāya. Delivering the message from the Minister, the Grand Councillor, and the Army Supervisor, they requested, prostrating, ‘We pray that the Upādhyāya will not abandon his compassion, but will act as a great bridge for the people of the Three Shu regions,’ earnestly and urgently pleading. The Upādhyāya knew that the Minister was deeply versed in the Buddha Dharma and longed for the Great Vehicle, knew that the Grand Councillor was benevolent, kind, and magnanimous, and knew that the Army Supervisor revered the Buddha, Dharma, and Saṅgha. Ascertaining that they shared the same karmic conditions and gathering, he did not refuse what they requested. Thereupon, with banners, flowers, and jewelled canopies, the bhadantas of the various prefectures—fearing that the Upādhyāya might not leave Mount Baiya—also came to the mountain gate to join the invitation. They brought a jewelled palanquin to welcome the Upādhyāya, bidding him sit inside. The Upādhyāya would not accept it, but walked forward step by step at a leisurely pace. On the day he prepared to leave the mountain, the territory of Maozhou shook in six ways; the mountains and rivers roared, and the insects and birds cried out. The common people asked one another, ‘What auspicious omen is this?’ Seeing the envoys coming to escort the Upādhyāya, the local monks, nuns, Daoists, and laity repeatedly begged him to stay. The special envoy addressed the monks and laity, saying, ‘This is the earnest wish of the Minister and the Grand Councillor on behalf of the people of the Three Shu regions. How could you, on account of this single locality, restrict him and not allow him to leave?’ Before the Upādhyāya had left the mountain, bandits and rebels had arisen in rivalry, the harvests of the various prefectures had failed, the price of grain and rice had soared, and the common people were panicked and fearful. When the Minister and Grand Councillor welcomed the Upādhyāya out of the mountain, in every prefecture and county he reached, grain and rice became twice as cheap, the people were at peace and happy, the whole land yielded abundant harvests, bandits and rebels were completely eliminated, and all was peaceful and free of trouble. When the Upādhyāya arrived at the prefecture, the prefectural officials bowed to welcome him; when he reached the county, the county magistrate led the way. Every household hung banners, and every family burned incense. All declared, ‘The common people are blessed!’ Monks and laity filled the roads, crying aloud, ‘Reverend Wuxiang has gone; Reverend Wuzhu has come! This is the buddhas transmitting hand to hand, transformation continuing without end, lamp passing to lamp, the Dharma eye shining bright once more, the Dharma banner erected, and the Buddha Dharma practiced extensively!’ The Minister ordered Chief Administrator Qin Hua to welcome the Upādhyāya from afar. Chief Administrator Qin delivered the Minister’s words, saying, ‘Hongjian has suddenly taken ill with wind; I could not come far to welcome you, but on that day I shall pay prostrations.’ Duke Cui, Military Commissioner of Jiannan Xichuan, Vice Director of the Left, Grand Master of the Secretariat, and Mayor of Chengdu, ordered Chief Military Judge Wang Xiu, Chu Yan, Director of the Directorate of Palace Buildings Li Junzhao, and Front-Court Judge Du Zhang to deliver the Grand Councillor’s message: ‘I prostrate to the Upādhyāya. As the host of this land, disciple should have come far to welcome you. But because the Minister suffers from wind disease, disciple and the Army Supervisor did not dare come ahead of him. We pray that the Upādhyāya will examine this with understanding.’ Having delivered the message, they at once guided the Upādhyāya to Konghui Temple to settle him. This was the twenty-ninth day of the ninth month. On the first day of the tenth month, Minister Du, Army Supervisor Wu, various gentlemen of the ministries, Court Attendants, Administrative Assistant of Dongchuan Du Ji, Campaign Judge Du Zang, Tribute Commissioner of the South and Vice Censor-in-Chief Xianyu Qiming, Gentlemen Yang Yan, Du Ya, Dou Ang, Ma Xiong, and Cen Shen, Surveillance Judge and Supernumerary Li Bu, Supernumerary Liu Zihua, Green Sprouts Commissioner Wu Yu, Rent and Corvée Commissioner Wei Xiayou, Court Attendants Di Boji, Cui Kang, Cui Ti, Wang Jian, Su Chang, and Sima Lian, the two Vice Mayors Cheng Ben and Bai Zifang, and the two County Magistrates Ban Xun and others came first to inform the Upādhyāya, saying, ‘The Minister has come to pay a visit.’ The Upādhyāya replied, ‘If he comes, let him come.’ The Chief Administrators and others said to the Upādhyāya, ‘The Minister of State is eminent and honored; you ought to go out to welcome him.’ The Upādhyāya replied, ‘It is not proper to welcome him. To welcome him is human sentiment; not to welcome him is the Buddha Dharma.’ As the Chief Administrator was about to speak again, the Minister entered the courtyard and saw the Upādhyāya, whose demeanor was unmoved, solemn and serene. The Minister threw himself down before the steps, prostrating with palms joined, and inquired after his health. The various gentlemen and Court Attendants had never seen such a thing; seeing at first glance that the Upādhyāya did not welcome him, they looked at each other in pairs and asked, ‘For what reason does he neither welcome him nor rise?’ The Gentlemen Yang Yan and Du Ya, who had served the Minister for a long time, said, ‘[The Minister] deeply understands the meaning and is also versed in the words of the Buddha Dharma. Gentlemen, observe this Chan master: he must surely possess the Way. The Minister discerns it for himself; what need is there to find it strange?’ That day, outside the gate, when the Deputy Military Commissioner and the Chief Military Judge first heard that the Upādhyāya did not rise upon seeing the Minister, they shook with fear and lost colour, sweating profusely. They sent someone to listen secretly, awaiting further orders. But they saw that the Minister sat at ease, talking and laughing, while the Upādhyāya preached the Dharma; the Minister joined his palms and touched his forehead to the ground, and all the officials were delighted. When the people outside the gate heard this, they were no longer anxious. When the Minister first sat down, he asked the Upādhyāya, ‘For what reason did you come here?’ The Upādhyāya said, ‘I came from afar to take refuge with Reverend Jin.’ The Minister asked again, ‘Where were you before? Now you have come from afar to take refuge with Reverend Jin; what teaching did the Reverend preach?’ Wuzhu replied, ‘I was at Zengtai Mountain, Baofu Temple, Fenzhou, and Helan Mountain; sitting there, I heard that Reverend Jin was preaching the sudden teaching. Therefore, I came from afar to take refuge.’ The Minister asked, ‘Reverend Jin taught “no-recollection, no-thought, do not be deluded”—is this so?’ The Upādhyāya answered, ‘It is.’ The Minister asked again, ‘Are these three phrases one, or are they three?’ The Upādhyāya answered, ‘They are one, not three. No-recollection is the precepts; no-thought is concentration; do not be deluded is wisdom.’ He also said, ‘When thought does not arise, that is the gate of precepts; when thought does not arise, that is the gate of concentration; when thought does not arise, that is the gate of wisdom. No-thought is the complete fulfillment of precepts, concentration, and wisdom.’ The Minister asked again, ‘As for this character wang (delusion/falsehood), is it written with "female" under "perish", or with "mind" under "perish"?’ The Upādhyāya answered, ‘With "female" under "perish".’ ‘Is there any scriptural proof for this?’ The Upādhyāya further quoted the Dharmapada Sūtra, saying, ‘"When all teachings on vigor are taught, they are taught for those of excessive conceit. If there is no excessive conceit, there is neither good nor vigor. If one gives rise to a mind of vigor, that is delusion (wang), not vigor. If one can keep the mind free from delusion, vigor will have no boundary."’ When the Minister heard this, he said to the Upādhyāya, ‘Do you see the tree before the courtyard?’ The Upādhyāya answered, ‘I see it.’ The Minister asked again, ‘Beyond the rear wall there is a tree; do you see it?’ The Upādhyāya answered, ‘I see it. Not to speak merely of front and back, in the worlds of the ten directions, all is seen and all is heard.’ A crow called out from the tree before the courtyard. The Minister asked the Upādhyāya again, ‘Do you hear it?’ The Upādhyāya answered, ‘This is seeing, hearing, sensing, and knowing.’