景德傳燈錄 17.58

17.58

吉州禾山無殷禪師者福州人也。姓吳氏。七歲依雪峯真覺大師出家。年滿受戒遊方抵筠陽謁九峯。峯許入室。一日謂之曰。汝遠遠而來暉暉（音混）隨眾。見何境界而可修行。由何徑路而能出離。師對曰。重昏廓闢盲者自盲。峯初未許。師於是發明厥旨頓忘知見。先受請止吉州禾山大智院。學徒濟濟。嘗述垂誡十篇。諸方歎伏咸謂。禾山可以為叢林表則。時江南李氏召而問曰。和尚何處來。師曰。禾山來。曰山在什麼處。師曰。人來朝鳳闕山嶽不曾移。國主重之命居揚州祥光院。復乞入山以翠巖院。乃江西之勝概。遂棲止焉。時上藍院復虛其室。命師來往闡化。號澄源禪師。僧問。學人乍入叢林乞師指示。師曰。於汝不惜。問仰山插鍬意作麼生。師曰。汝問我。曰玄沙踏倒鍬意作麼生。師曰。我問汝。問未辨真宗如何體悉。師曰。頭大尾尖。問咫尺之間為什麼不覩師顏。師曰且與闍梨道一半。曰為什麼不全道。師曰。盡法無民。曰不怕無民請師盡法。師曰。為知己喪身。曰為什麼却喪身。師曰。好心無好報。問尊者撥眉擊目視育王時如何。師曰。即今也什麼。曰學人如何領會。師曰。莫非摩利支山。問摩尼寶殿有四角一角常露。如何是露底角。師舉手曰。汝打我却問。汝還會麼。曰不會。師曰。汝爭解打得我。問如何是西來意。師曰。撲破著。問已在紅焰請師烹鍊。師曰。槌下成器。曰恁麼即烹鍊去也。師曰。池州和尚。問四壁打禾中行剗草。和尚赴阿那頭。師曰。什麼處不赴。曰恁麼即同於眾去也。師曰。小師弟子。師建隆元年庚申二月示有微疾。三月二日令侍者啟方丈集大眾。告辭曰。後來學者未識禾山。即今識取珍重。先是大眾為立生藏本國。諡法性禪師。塔曰妙相。

Chan Master Wuyin of Heshan in Jizhou was a native of Fuzhou, with the family name of Wu. At the age of seven, he went forth from household life under Master Zhenjue of Xuefeng. When he reached the full age, he received the precepts and traveled on pilgrimage, reaching Yunyang to call upon Jiufeng. Jiufeng permitted him into his chamber. One day [Jiufeng] said to him, "You have come from afar, obscurely following the assembly. What realm have you seen that allows practice? By what path can you attain transcendence?" The Master replied, "Deep darkness widely clears; the blind remain blind of themselves." At first Jiufeng did not approve. Thereupon, the Master illuminated the essential principle and suddenly forgot all views. He was first invited to abide at Dazhi Monastery on Mount Heshan in Jizhou. His students were numerous. He once composed ten admonitory treatises. The various quarters sighed in admiration and all said, "Heshan can serve as a model for the monastic communities." At that time, the Southern Tang ruler of the Li clan summoned him and asked, "Where does the Upādhyāya come from?" The Master said, "I come from Heshan." [The ruler] asked, "Where is the mountain?" The Master said, "A man comes to court at the phoenix palace; the mountain peak has never moved." The ruler esteemed him and ordered him to reside at Xiangguang Monastery in Yangzhou. Later, he again begged to enter the mountains, and took Cuiyan Monastery, which was a scenic wonder of Jiangxi, and so made his dwelling there. At that time, Shanglan Monastery again had an empty abbot's seat, and the Master was ordered to travel back and forth to propagate the teachings. He was titled Chan Master Chengyuan. A monk asked, "I have just entered the monastery; I beg the Master for instruction." The Master said, "I do not begrudge you." [A monk] asked, "What was Yangshan's intention in planting the spade?" The Master said, "You ask me." The monk said, "What was Xuansha's intention in kicking over the spade?" The Master said, "I ask you." [A monk] asked, "Before discerning the true tradition, how should one embody and comprehend it?" The Master said, "A big head and a pointed tail." [A monk] asked, "Within a foot's distance, why can I not see the Master's face?" The Master said, "For now, I tell the ācārya half." [The monk] said, "Why not tell it all?" The Master said, "When the law is exhausted, there are no people." [The monk] said, "Not fearing there being no people, I ask the Master to exhaust the law." The Master said, "For the sake of a bosom friend, I lose my life." [The monk] said, "Why do you lose your life?" The Master said, "A good heart receives no good reward." [A monk] asked, "When the Venerable One parted his eyebrows, struck his eyes, and looked at King Aśoka, how was it?" The Master said, "What about right now?" The monk said, "How should I understand it?" The Master said, "Could it be none other than Mount Marīci?" [A monk] asked, "The maṇi jewel hall has four corners, and one corner is always exposed. What is the exposed corner?" The Master raised his hand and said, "You strike me, yet ask. Do you understand?" [The monk] said, "I do not understand." The Master said, "How could you manage to strike me?" [A monk] asked, "What is the meaning of the Western Patriarch's coming?" The Master said, "Smash it to pieces." [A monk] asked, "Already in the red flames, I ask the Master to smelt and refine me." The Master said, "Under the hammer, a vessel is formed." The monk said, "Then I am smelted and refined." The Master said, "The Upādhyāya of Chizhou." [A monk] asked, "Within the four walls, thrashing grain; in the middle, cutting grass. Which side does the Upādhyāya attend to?" The Master said, "What place do I not attend to?" The monk said, "Then you are the same as the assembly?" The Master said, "A junior disciple." In the second month of the gengshen year, the first year of the Jianlong reign period, the Master showed signs of slight illness. On the second day of the third month, he ordered his attendant to open the abbot's quarters and gather the great assembly. Taking his leave, he said, "Later students do not yet know Heshan. Right now, know him and take care." Earlier, the assembly had erected a living stupa for him in his home country. He was posthumously titled Chan Master Faxing, and his stupa was named Miaoxiang.