景德傳燈錄 20.64

20.64

筠州黃蘗山慧禪師洛陽人也。少出家業經論學。因增受菩薩戒而歎曰。大士攝律儀與吾本受聲聞戒。俱止持作犯也。然於篇聚增減支本通別制意且殊。既微細難防。復於攝善中未嘗行於少分。況饒益有情乎。且世間泡幻身命何可留戀哉。由是置講課。欲以身捐於水中飼鱗甲之類。念已將行。偶二禪者接之款話。謂南方頗多知識。師何滯於一隅也。師從此迴志參尋。屬關津嚴緊。乃謂守吏曰。吾非翫山水。誓求祖道。他日必不忘恩也。守者察其志遂不苛留。且謂之曰。師既為法忘身。迴時願無吝所聞。師欣謝直造疎山。時仁和尚坐法堂受參。師先顧視大眾然後致問曰。剎那便去時如何。疎山曰畐塞。虛空汝作麼生去。師曰。畐塞虛空不如不去。疎山便休。師下堂參第一座。第一座曰。適觀座主秖對和尚語甚奇特。師曰。此乃率爾實自偶然。敢望慈悲開示愚迷。第一座曰。一剎那間還有擬議否。師於言下頓省禮謝。退於茶堂悲喜交盈。如是三日。尋住黃蘗山聚眾開法（第二世住）終于本山。今塔中全身如生。

Chan Master Hui of Mount Huangbo in Junzhou was a man from Luoyang. In his youth he left home and studied the scriptures and treatises. When he subsequently received the bodhisattva precepts, he sighed and said: 'The Great Being's restraint through moral discipline and the śrāvaka precepts I originally received both consist of observance through restraint and violation through action. Yet in the categories, additions, reductions, branches, and roots, the common and particular intentions of formulation are quite distinct. Since they are subtle and difficult to guard against, and moreover, among the disciplines embracing wholesome qualities I have not practiced even a fraction, how much less could I benefit sentient beings? Furthermore, why should one cling to this worldly life, which is like a bubble or an illusion?' Thereupon he set aside his lecture study, intending to cast his body into the water to feed the scaled and shelled creatures. Having made this resolve, as he was about to set out, he happened to meet two Chan practitioners who engaged him in conversation, saying: 'In the south there are quite many kalyāṇamitras; why does the Master remain stranded in one corner?' From then on, the Master changed his purpose and went seeking. Passing through a tightly guarded border post, he said to the guard officer: 'I am not sightseeing in mountains and rivers; I have vowed to seek the way of the patriarchs. One day I will surely not forget this kindness.' Seeing his determination, the guard did not detain him strictly, and said to him: 'Since the Master forgets his body for the sake of the Dharma, when you return, please do not withhold what you have heard.' Joyfully thanking him, the Master went straight to Shushan. At that time, Master Ren was seated in the Dharma hall receiving visitors. The Master first looked around at the great assembly, and then asked: 'What about when one goes away in a single instant (kṣaṇa)?' Shushan said: 'Filling empty space—how can you go?' The Master said: 'If it fills empty space, it is better not to go.' Shushan dropped the matter. The Master stepped down from the hall and consulted the head seat. The head seat said: 'Just now I observed that the lecture master's reply to the upādhyāya was very extraordinary.' The Master said: 'That was rash of me, genuinely just accidental. I dare ask your compassion to instruct my foolish delusion.' The head seat said: 'In a single instant, is there still hesitation?' Upon these words, the Master was suddenly awakened. He bowed in gratitude and withdrew to the tea hall, overflowing with mixed grief and joy; it remained like this for three days. Soon he resided at Mount Huangbo, gathering an assembly to open the Dharma (residing in the second generation), and finally passed away on this mountain. Today his entire body remains as if alive within his stupa.