景德傳燈錄 26.117

26.117

廬山歸宗寺第十四世慧誠禪師揚州人也。姓崔氏。幼出家於撫州明水院受具。遊方緣契慧濟禪師密承心印。庵于廬山之余峯。淳化四年孟夏月歸宗柔和尚歸寂。郡牧與山門徒眾三請師開法住持。初上堂未升座。謂眾曰。天人得道此為證。恁麼便散去。已是周遮。其如未曉再為重敷。方乃升座。僧問。郡主臨筵請師演法。師曰。我不及汝。問如何是佛。師曰。如何不是。問如何是祖師西來意。師曰。不知。師又曰。問話且住諸上座問到窮劫問也不著。山僧答到窮劫答也不及。何以故。為上座各有本分事圓滿十方亘古亘今。乃至諸佛也不敢錯誤上座。謂之頂族只助發上座。所以道。十方法界諸有情念念以證善逝果。彼既丈夫我亦爾。何得自輕而退屈。諸上座不要退屈信取便休。祖師西來只道見性成佛。其餘所說不及此說。更有箇奇特方便。舉似諸人分明記取。到諸方莫錯舉。久立珍重。異日上堂。僧問。不通風處如何過得。師曰。汝從什麼處來。僧舉南泉云。銅瓶是境瓶中有水。不得動著境與老僧將水來。鄧隱峯便拈瓶瀉水。南泉乃休。師曰。鄧隱峯甚奇怪。要且亂瀉。師接武歸宗十有四載。常聚五百餘眾。景德四年三月十八日上堂辭眾。安然而化壽六十有七。臘五十二。全身塔于本山。

Chan Master Huicheng of Guizong Temple on Mount Lu, the fourteenth generation [abbot], was a native of Yangzhou. His surname was Cui. Leaving home while young, he received full ordination at Mingshui Cloister in Fuzhou. Traveling as an itinerant monk, his affinities harmonized with Chan Master Huiji, and he secretly received the mind-seal. He built a hermitage on Yu Peak of Mount Lu. In the first month of summer in the fourth year of the Chunhua era, Upādhyāya Rou of Guizong passed into quiescent extinction. The commandery governor and the assembly of the mountain monastery thrice invited the master to open the Dharma hall and assume the abbacy. First entering the hall before ascending the seat, he addressed the assembly, saying: "Devas and humans attaining the Way take this as verification. Dispersing like this is already an entangled delay. Yet since you have not yet understood, I shall unfold it again." Only then did he ascend the seat. A monk asked: "The commandery governor has come to the feast to invite the master to expound the Dharma." The master said: "I am not as good as you." He asked: "What is the Buddha?" The master said: "How could it not be?" He asked: "What is the meaning of the ancestral master's coming from the West?" The master said: "I do not know." The master also said: "Hold your questions for a moment. Even if you sthaviras were to ask until the exhaustion of kalpas, you could never strike it; even if this mountain monk were to answer until the exhaustion of kalpas, I could never reach it. Why is this? Because each sthavira has their own fundamental duty, complete throughout the ten directions, spanning past and present. Even the Buddhas do not dare to mislead you sthaviras. What is called the supreme lineage only serves to inspire you sthaviras. Therefore it is said: 'All sentient beings in the Dharma realms of the ten directions in every thought-moment realize the fruit of the Sugata.' Since they are great persons, so am I! Why belittle yourselves and fall back? Sthaviras, do not fall back; have faith in this and cease. The ancestral master came from the West only to say: 'See your nature and become a Buddha.' The rest of what is said does not compare to this. There is also an extraordinary skillful means: I cite it for you to clearly remember—when going to other places, do not quote it wrongly. You have stood for a long time; take care." On another day, entering the hall, a monk asked: "Where no wind passes through, how can one get across?" The master said: "Where do you come from?" The monk cited Nanquan, saying: "Nanquan said: 'A bronze bottle is an object; inside the bottle is water. Do not touch the object, yet bring the water to this old monk.' Deng Yinfeng immediately picked up the bottle and poured out the water, whereupon Nanquan stopped." The master said: "Deng Yinfeng was very strange; nevertheless, he poured it out recklessly." The master continued the succession at Guizong for fourteen years, constantly gathering an assembly of over five hundred. On the eighteenth day of the third month in the fourth year of the Jingde era, he entered the hall to take leave of the assembly, passing away peacefully. His age was sixty-seven, his monastic age fifty-two. His whole body was stupaed on the local mountain.