景德傳燈錄 9.6

9.6

（觀前所敘。則運禪師居洪州大安寺。後裴公在宣州剏寺請師居之。號曰黃蘗。而贈以詩也。然所敘之事與詩意全不相合。今詳此詩。乃裴公在洪州時作也。言挂錫十年棲蜀水者。謂師先住高安之黃蘗已十年也。按前漢地理志。豫章郡建成縣有蜀水。建成者即唐之高安縣也。浮盃今日渡章濱者。謂自黃蘗請師來至洪城也。按前漢地理誌。豫章水出贛縣西南北入大江。洪州城在章水之濱。而郡名豫章也。又裴公作傳心法要序云。有大禪師號希運。住洪州高安縣黃蘗山鷲峯下。海眾常千餘人。予會昌二年廉于鍾陵。自山迎至州憩龍興寺。旦夕問道。大中二年廉于宛陵。復禮迎至所部。寓開元寺云云。鍾陵洪州也。宛陵宣州也。觀此序所述。亦謂師先住高安黃蘗。而裴公請至洪州。與前詩正合。逮其廉于宣州。雖復迎請師。但寓開元寺而已。初無建寺之說。不知本章何以差誤若此。蓋當以裴公法要序與詩為正。且會昌三年武宗廢教其二年。言師居黃蘗已十載。此必然之理也。裴公在宣州請師。乃大中重興之後。而師再聚徒於黃蘗之時也。故千頃南公章中云。大中初裴公出撫宛陵。請黃蘗和尚出山。而南公隨之也。其餘在裴公章中辨之矣）。

(Examining the preceding account, Chan Master Yun resided at Da'an Monastery in Hongzhou, and later Lord Pei founded a monastery in Xuanzhou, invited the Master to reside there, named it Huangbo, and presented him with this poem. Yet the events recounted do not accord at all with the meaning of the poem. Now analyzing this poem, it was composed when Lord Pei was in Hongzhou. When it says, 'Having hung up his staff for ten years, he dwelt by the Shu River,' it means the Master had previously resided at Huangbo in Gao'an for ten years. According to the Treatise on Geography in the Book of the Former Han, Shu River is in Jiancheng County of Yuzhang Commandery; Jiancheng is the Tang dynasty's Gao'an County. When it says, 'Floating his cup today, he crosses to the shore of the Zhang,' it refers to inviting the Master from Huangbo to come to the city of Hong. According to the Treatise on Geography in the Book of the Former Han, the Yuzhang River emerges from west of Gan County, flows north, and enters the Great River; the city of Hongzhou is on the bank of the Zhang River, and the commandery is named Yuzhang. Furthermore, Lord Pei's Preface to the Essentials of the Transmission of Mind says: 'There was a Great Chan Master named Xiyun, residing at the foot of Vulture Peak on Mount Huangbo in Gao'an County, Hongzhou. The ocean-like assembly was constantly over a thousand people. In the second year of Huichang, I served as Surveillance Commissioner in Zhongling; I welcomed him from the mountain to the prefecture to rest at Longxing Monastery, where I inquired about the Way morning and night. In the second year of Dazhong, I served as Surveillance Commissioner in Wanling, and again respectfully welcomed him to my jurisdiction, lodging him at Kaiyuan Monastery, etc.' Zhongling is Hongzhou; Wanling is Xuanzhou. Examining what this preface recounts, it also states that the Master first resided at Huangbo in Gao'an, and Lord Pei invited him to Hongzhou, which exactly accords with the preceding poem. As for when he was Surveillance Commissioner in Xuanzhou, although he once again welcomed and invited the Master, he only lodged him at Kaiyuan Monastery; originally there was no talk of building a monastery. It is not known why this chapter contains such an error. One should indeed take Lord Pei's Preface to the Essentials of the Dharma and the poem as authoritative. Moreover, in the third year of Huichang Emperor Wuzong suppressed the teaching; in the second year, it was said that the Master had resided at Huangbo for ten years, which is an obvious fact. Lord Pei's invitation of the Master in Xuanzhou occurred after the revival in Dazhong, at the time when the Master reassembled disciples at Huangbo. Therefore, in the chapter on Qianqing Nan it says: 'In the beginning of Dazhong, Lord Pei went out to govern Wanling, invited Upādhyāya Huangbo to come down from the mountain, and Nan accompanied him.' The rest is clarified in the chapter on Lord Pei.)