景德傳燈錄 25.15

25.15

杭州永明寺道潛禪師河中府人也。姓武氏。初詣臨川謁淨慧禪師。一見異之便容入室。一日淨慧問曰。子於參請外看什麼經。師曰。看華嚴經。淨慧曰。總別同異成壞六相。是何門攝屬。師對曰。文在十地品中。據理則世出世間一切法皆具六相。曰空還具六相也無。師懵然無對。淨慧曰。子却問吾。師乃問曰。空還具六相也無。淨慧曰空。師於是開悟踊躍禮謝。淨慧曰。子作麼生會。師曰空。淨慧然之。異日因四眾士女入院。淨慧問師曰。律中道。隔壁聞釵釧聲即名破戒。見覩金銀合雜朱紫駢闐。是破戒不是破戒。師曰。好箇入路。淨慧曰。子向後有五百毳徒。而為王侯所重在。師尋禮辭駐錫於衢州古寺。閱大藏經而已。後忠懿王錢氏命入府受菩薩戒。署慈化定慧禪師。建大伽藍號慧日永明。請居之。師曰。欲請塔下羅漢銅像過新寺供養。王曰。善矣。予昨夜夢十六尊者乞隨禪師入寺。何昭應之若是。仍於師號加應真二字。師坐永明大道場常五百眾。師上堂謂眾曰。佛法顯然因什麼却不會去。諸上座欲會佛法但問取張三李四。欲會世法則參取古佛叢林。無事久立。僧問。如何是永明的的意。師曰。今日十五明朝十六。曰覽師的的意。師曰。何處覽。問如何是永明家風。師曰。早被上座答了也。問三種病人如何接。師曰。汝是聾人。曰請師方便。師曰。是方便。問牛頭未見四祖時為什麼百鳥銜華。師曰。見東見西。曰見後為什麼不銜華。師曰。見南見北。曰昔日作麼生。師曰。且會今日。問如何是第二月。師曰月。問如何是覿面事。師曰。背後是什麼。問文殊杖劍擬殺何人。師曰。止止。曰如何是劍。師曰。眼是。問諸餘即不問。向上宗乘亦且置。請師不答。師曰。好箇師僧子。曰恁麼即禮拜去也。師曰。不要三拜盡汝一生去。一日大眾參。師指香鑪曰。汝諸人還見麼。若見一時禮拜各自歸堂。僧問。至道無言借言顯道。如何是顯道之言。師曰。切忌揀擇。問如何是慧日祥光。師曰。此去報慈不遠。曰恁麼即親蒙照燭也。師曰。且喜沒交涉。

Chan Master Daoqian of Yongming Temple in Hangzhou was a native of Hezhong Prefecture. His family name was Wu. At first he went to Linchuan to have an audience with Chan Master Jinghui. Upon seeing him, Jinghui was struck by his uniqueness and at once admitted him into his chamber. One day Jinghui asked, "Apart from your inquiries and attendance, what sutra do you read?" The master said, "I read the Avataṃsaka Sūtra." Jinghui said, "To which gate do the six characteristics of wholeness and diversity, identity and difference, integration and disintegration belong?" The master replied, "The text is in the 'Ten Grounds' chapter. In terms of Principle, all conditioned and unconditioned dharmas possess the six characteristics." [Jinghui] said, "Does emptiness also possess the six characteristics?" The master was bewildered and had no reply. Jinghui said, "You ask me instead." The master then asked, "Does emptiness also possess the six characteristics?" Jinghui said, "Emptiness." The master thereupon attained awakening, leaped up, and bowed in thanks. Jinghui said, "How do you understand it?" The master said, "Emptiness." Jinghui affirmed him. On another day, when the fourfold assembly of men and women entered the monastery, Jinghui asked the master, "The Vinaya says that hearing the sound of hairpins and bracelets through a wall is called breaking the precepts. When one sees gold and silver mingled together and vermilion and purple thronging, is it breaking the precepts or not?" The master said, "What a fine entryway!" Jinghui said, "In the future, you will have five hundred monastics and be venerated by kings and lords." Soon afterward, the master took leave, planted his staff at an ancient temple in Quzhou, and did nothing other than read the Tripiṭaka. Later, King Zhongyi of the Qian clan summoned him to the prefecture to receive the bodhisattva precepts, conferred upon him the title Chan Master Cihua Dinghui (Compassionate Transformation, Samādhi and Wisdom), built a great monastery named Huiri Yongming, and invited him to dwell there. The master said, "I wish to request that the bronze images of the arhats beneath the stupa be moved to the new temple for offerings." The king said, "Splendid! Last night I dreamed that sixteen venerable ones asked to follow the Chan master into the temple. How could the miraculous response be so aligned?" He then added the two characters "Yingzhen" (Arhat) to the master's title. The master presided over the great monastery of Yongming, constantly having an assembly of five hundred. The master took the high seat and addressed the assembly: "The Buddha-dharma is apparent; why do you still fail to understand it? Sthaviras, if you wish to understand the Buddha-dharma, simply ask ordinary people like Zhang the Third and Li the Fourth. If you wish to understand worldly phenomena, then investigate the monasteries of ancient Buddhas. If there is nothing further, do not stand for long." A monk asked, "What is the exact meaning of Yongming?" The master said, "Today is the fifteenth; tomorrow is the sixteenth." [The monk] said, "I have perceived the master's exact meaning." The master said, "Where did you perceive it?" [The monk] asked, "What is the house style of Yongming?" The master said, "It has already been answered by you, sthavira." [The monk] asked, "How do you receive the three kinds of sick people?" The master said, "You are a deaf person." [The monk] said, "Please, Master, provide skillful means." The master said, "This is skillful means." [The monk] asked, "Before Niutou met the Fourth Patriarch, why did the hundred birds hold flowers in their beaks [to offer him]?" The master said, "Seeing east, seeing west." [The monk] said, "After he met him, why did they not hold flowers in their beaks?" The master said, "Seeing south, seeing north." [The monk] said, "What about in the past?" The master said, "Just understand today." [The monk] asked, "What is the second moon?" The master said, "The moon." [The monk] asked, "What is the matter right before one's face?" The master said, "What is behind your back?" [The monk] asked, "When Mañjuśrī held the sword, whom did he intend to kill?" The master said, "Stop, stop!" [The monk] said, "What is the sword?" The master said, "The eyes are." [The monk] said, "Other matters I shall not ask, and the vehicle of the transcendental school I shall also set aside for now: I request that the master not answer." The master said, "A fine monk!" [The monk] said, "Then I shall bow." The master said, "No need for three bows; spend your entire life going on." One day when the assembly gathered, the master pointed to the incense burner and said, "Do you all see it? If you see it, make your bows all at once and return to the hall." A monk asked, "The utmost Way is without words, yet words are borrowed to reveal the Way. What are the words that reveal the Way?" The master said, "Avoid picking and choosing at all costs." [The monk] asked, "What is the auspicious light of the wisdom sun?" The master said, "It is not far from here to Baoci." [The monk] said, "Then I personally receive its illumination." The master said, "Fortunately, it has nothing to do with it."