景德傳燈錄 26.54

26.54

杭州五雲山華嚴道場志逢大師餘杭人也。生惡葷血膚體香潔。幼歲出家于本邑東山朗瞻院。依年受具。通貫三學了達性相。嘗夢升須彌山覩三佛列坐。初釋迦次彌勒皆禮其足。唯不識第三佛。但仰視而已。時釋迦示之曰。此是彌勒補處師子月佛。師方作禮。覺後因閱大藏經乃符所夢。天福中遊方抵天台山雲居道場參國師。賓主緣契頓發玄祕。一日因入普賢殿中宴坐。倏有一神人跪膝于前。師問曰。汝其誰乎。曰護戒神也。師曰。吾患有宿愆未殄汝知之乎。曰師有何罪唯一小過耳。師曰。何也。曰凡折鉢水亦施主物。師每常傾棄非所宜也。言訖而隱。師自此洗鉢水盡飲之。積久因致脾胃疾。十載方愈（凡折退飲食及涕唾便利等。並宜鳴指默念呪發施心而傾棄之）吳越國王嚮其道風。召賜紫署普覺大師。初命住臨安功臣院。玄侶輻湊。師上堂曰。諸上座捨一知識而參一知識。盡學善財南游之式樣也。且問上座。只如善財禮辭文殊擬登妙峯山謁德雲比丘。及到彼所何以德雲却於別峯相見。夫教意祖意同一方便終無別理。彼若明得此亦昭然。諸上座即今簇著老僧。是相見是不相見。此處是妙峯是別峯。脫或從此省去。可謂不孤負老僧。亦常見德雲比丘。未甞剎那相捨離。還信得及麼。僧問。叢林舉唱曲為今時。如何是功臣的的意。師曰。見麼。曰恁麼即大眾咸欣也。師曰。將謂師子兒。問佛佛授手祖祖傳心。未審和尚傳箇什麼。師曰。汝承當得麼。曰學人承當不得。還別有人承當得否。師曰。大眾笑汝。問如何是如來藏。師曰。恰問著。問如何是諸佛機。師曰。道是得麼。師一日上堂良久曰。大眾看看。便下座歸方丈。開寶初忠懿王創普門精舍。三請住持再揚宗要。即普門第一世。師上堂曰。古德為法行脚實不憚勤勞。如雪峯和尚三迴到投子九度上洞山。盤桓往返尚求箇入路不得。看汝近世參學人。才跨門來便待老僧接引指掌說禪。且汝欲造玄極之道。豈同等閑。況此事悟亦有時。躁求焉得。汝等要知悟時麼。如今各且下去堂中靜坐。直待仰家峯點頭。老僧即為汝分說。時有僧出曰。仰家峯點頭也請師說。師曰。大眾且道。此僧會老僧語不會老僧語。其僧禮拜。師曰。今日偶然失鑒。問如何是普門家風。師曰。幾人觀不足。曰如何是普門境。師曰。汝到處且問家風了休。師開寶四年固辭國主。稱年老願依林泉頤養。時大將凌超以五雲山新創華嚴道場。奉施為終老之所。雍熙二年乙酉十一月忽示疾。二十五日命侍僧辦香水盥沐跏趺而坐。良久告寂。壽七十七。臘五十八。塔曰寶峯常照。

Great Master Zhifeng of the Huayan Place of Practice on Mount Wuyun in Hangzhou was a native of Yuhang. From birth he detested meat and blood, and his skin and body were fragrant and clean. In his youth, he left home at Langzhan Cloister on East Mountain in his native district. He received full ordination according to his years. He thoroughly mastered the three trainings and clearly understood nature and characteristics. He once dreamed that he ascended Mount Sumeru and saw three Buddhas seated in a row. First was Śākyamuni and next was Maitreya; he bowed at the feet of both. Only the third Buddha he did not recognize, and merely looked up at him. Then Śākyamuni instructed him, saying, "This is Buddha Siṃhacandra, the successor to Maitreya." Only then did the Master pay homage. After waking, he consulted the great canon of sūtras and found it tallied with what he had dreamed. During the Tianfu era, traveling on pilgrimage, he reached the Yunju Place of Practice on Mount Tiantai and studied under the State Preceptor. Guest and host accorded in affinity, and the mysterious secret suddenly burst open. One day, when he went into the Samantabhadra Hall to sit in quiet meditation, suddenly a spirit-man knelt before him. The Master asked him, saying, "Who are you?" The spirit said, "The precept-guarding spirit." The Master said, "I worry that I have past offenses not yet extinguished; do you know of them?" The spirit said, "What sin does the Master have? There is only one small fault." The Master said, "What is it?" The spirit said, "The water used to rinse your bowl is also an offering from the donors. The Master always pours it away and discards it, which is not fitting." Having spoken, he disappeared. From then on, the Master drank all the water used to wash his bowl. After a long time, this caused an ailment of the spleen and stomach, which healed only after ten years. (Whenever discarding leftover food and drink, as well as mucus, saliva, urine, and feces, one should snap the fingers, silently recite the mantra, arouse a mind of charity, and pour them out.) The King of Wuyue admired his style of the Way; he summoned him, bestowed the purple robe, and designated him Great Master Pujue. He was first ordered to reside at Gongchen Cloister in Lin'an, where students of the mystery gathered like spokes at a hub. The Master entered the hall and said, "You sthaviras abandon one kalyāṇamitra to study under another kalyāṇamitra, entirely imitating the pattern of Sudhana's southern pilgrimage. But let me ask you sthaviras: when Sudhana bowed and took leave of Mañjuśrī, intending to ascend Mount Miaofeng to visit the bhikṣu Meghasvara, upon arriving at that place, why did Meghasvara instead meet him on another peak? The intention of the teachings and the intention of the ancestors share the same skillful means, and in the end there is no different principle. If you understand that, this will also be brightly clear. You sthaviras who are currently crowding around this old monk: is this meeting, or is this not meeting? Is this place Mount Miaofeng, or is it another peak? If perhaps you realize it from here, it can be said that you do not fail this old monk, and that you also constantly see the bhikṣu Meghasvara, never having parted from him for a single kṣaṇa. Can you truly believe this?" A monk asked, "Proclaiming in the monastic groves is an accommodation for present times. What is the real intention of Gongchen?" The Master said, "Do you see?" The monk said, "If so, then the great assembly is full of joy." The Master said, "And I took you for a lion's cub." The monk asked, "Buddha to Buddha hands down, ancestor to ancestor transmits the mind. I wonder what the Upādhyāya transmits?" The Master said, "Can you undertake it?" The monk said, "I cannot undertake it. Is there someone else who can undertake it?" The Master said, "The great assembly laughs at you." The monk asked, "What is the Tathāgatagarbha?" The Master said, "Just hit upon the question." The monk asked, "What is the functioning of all Buddhas?" The Master said, "Can it be said to be so?" One day the Master entered the hall; after a long silence he said, "Assembly, look! Look!" He then stepped down from the seat and returned to the abbot's quarters. In the beginning of Kaibao, King Zhongyi founded Pumen Hermitage and three times invited him to assume the abbacy to proclaim once more the essentials of the school; this was the first generation of Pumen. The Master entered the hall and said, "When the ancients traveled on foot for the sake of the Dharma, they truly did not shrink from toil. For example, Upādhyāya Xuefeng went to Touzi three times and ascended Dongshan nine times; lingering back and forth, he still could not find a way of entry. Look at you people studying Chan in recent times: no sooner do you cross the threshold than you expect this old monk to guide you, pointing to his palm and talking about Chan! Furthermore, you wish to attain the ultimate mysterious Way; how could that be ordinary? Moreover, in this matter, awakening also has its time; how can you obtain it by seeking hastily? Do you all want to know the time of awakening? For now, each of you go down and sit quietly in the hall, and wait until Yangjia Peak nods its head; then this old monk will explain it for you." At that time, a monk came forward and said, "Yangjia Peak has nodded its head; please, Master, explain." The Master said, "Assembly, tell me: does this monk understand this old monk's words or not understand this old monk's words?" The monk bowed. The Master said, "Today I have accidentally failed in discernment." The monk asked, "What is the house style of Pumen?" The Master said, "How many people never tire of gazing at it!" The monk asked, "What is the realm of Pumen?" The Master said, "Wherever you go, just ask about the house style and be done with it." In the fourth year of Kaibao, the Master firmly declined the ruler of the state, claiming old age and wishing to rely on the forests and springs to nourish his health. At that time, General Ling Chao, having newly founded the Huayan Place of Practice on Mount Wuyun, offered it as a place for him to spend his final years. In the eleventh month of the second year of Yongxi, the year yiyou, he suddenly showed signs of illness. On the twenty-fifth day, he ordered his attendant monk to prepare scented water, bathed, and sat cross-legged. After a long while, he announced his passing. He was seventy-seven years of age, with fifty-eight Dharma years. His stūpa was named Baofeng Changzhao.