續傳燈錄 12.72

12.72

洪州寶峯闡提惟照禪師。簡州李氏子。幼超邁而惡俗。一日授書。至性相近也習相遠也。遽曰。凡聖本一體。以習故差別。我知之矣。即趨成都師鹿苑清泰。年十九剃染登具。泰令聽起信於大慈。師輒歸臥。泰詰之。師曰。既稱正信大乘。豈言說所能了。乃虛心遊方謁芙蓉於大洪。嘗夜坐閣道。適風雪震薄聞警盜者傳呼過之。隨有所得辭去。大觀中芙蓉嬰難。師自三吳欲趍沂水。僕夫迷道師舉杖擊之。忽大悟嘆曰。是地非鼇山也邪。北至沂芙蓉望而喜曰。紹隆吾宗必子數輩矣。因留躬畔湖上累年。智證成就出領招提。遷甘露三祖。宣和壬寅詔補圓通。棄去復居泐潭。上堂。古佛道。我初成正覺親見大地眾生悉皆成正覺。後來又道。深固幽遠無人能到。㘞沒見識漢好龍頭蛇尾。便下座。上堂。過去諸佛已入涅槃了也。汝等諸人不應追念。未來諸佛未出於世。汝等諸人不要妄想。正當今日爾是何人參。上堂。伯夷隘柳下惠不恭。君子不由也。二邊不立中道不安時作麼生。拈拄杖曰鴛鴦繡出從君看。不把金針度與人。上堂。太陽門下妙唱彌高。明月堂前知音蓋寡。不免舟橫江渚棹舉清波。唱慶堯年和清平樂。如斯告報普請承當。擬議之間白雲萬里。上堂。本自不生今亦無滅。是死不得底樣子。當處出生隨處滅盡。是含生受底規模。大丈夫漢直須處生死流臥荊棘林俯仰屈伸隨機施設。能如是也無量方便莊嚴三昧大解脫門蕩然頓開。其或未然無量煩惱一切塵勞嶽立面前塞却古路。上堂。古人道。墮肢體黜聰明離形去智同於大道。正當恁麼時且道。是甚麼人刪詩書定禮樂。還委悉麼。禮云禮云玉帛云乎哉。樂云樂云鐘鼓云乎哉。問承師有言。雲黯黯處獨秀峯挺出。月朦朦裏泐潭水光生。豈不是寶峯境。師曰。若是寶峯境憑君仔細看。曰如何是境中人。師曰。看取令行時。曰秖如承言須會宗勿自立規矩。如何是和尚宗。師曰。須知雲外千峯上。別有靈松帶露寒。雪下僧問。祖師西來即不問。時節因緣事若何。師曰。一片兩片三四片落在眼中猶不薦。建炎二年正月七日示寂。闍維得設利如珠琲。舌齒不壞。塔于寺之西峯。

Chan Master Icchantika Weizhao of Baofeng in Hongzhou was a native of the Li clan in Jianzhou. In his youth he was extraordinarily talented and despised worldly customs. One day, while being taught texts, he reached the passage, 'By nature, beings are close; by habit, they become distant.' He abruptly exclaimed: 'The ordinary and the noble are originally of one body; due to habits they differ. I know it now!' He immediately hastened to Chengdu and took Qingtai of Luyuan as his master. At the age of nineteen, he shaved his head and took full ordination. Tai ordered him to listen to the Awakening of Faith at Daci. The master constantly returned and lay down. When Tai questioned him, the master said: 'Since it is termed right faith in the Mahāyāna, how could it be comprehended through verbal discourse?' Thereupon, with an open mind, he went traveling on pilgrimage, visiting Furong at Dahong. He once sat at night on an elevated walkway; just as wind and snow raged violently, he heard night watchmen sounding alarms as they passed by. Following this, he had an insight and took his leave.
During the Daguan era, Furong suffered persecution. Setting out from the Sanwu region, the master wanted to hasten to Yishui. When the servant lost the way, the master raised his staff and struck him; suddenly he had a great awakening and sighed: 'Is this place not Mount Ao?' Going north to Yi, Furong looked upon him with joy and said: 'Those who will cause our lineage to prosper are surely the few like you!' He thus had him stay at his side by the lake for several years. His experiential realization of wisdom having reached fulfillment, he came forward to take charge of Zhaoti. He then moved to Gandu and Sanzuru. In the renyin year of the Xuanhe era (1122), an imperial edict appointed him to Yuantong; discarding it, he again resided at Letan.
He ascended the hall [and said]: 'The ancient Buddha said: "When I first attained right awakening, I personally witnessed that all sentient beings of the great earth had attained right awakening." Later, he also said: "Profound, firm, remote, and deep, no one can reach it." Bah! What an uninsightful fellow, with a grand head and a pitiful tail!' He then stepped down from the seat.
He ascended the hall [and said]: 'The past buddhas have already entered nirvāṇa; you should not pine after them. The future buddhas have not yet appeared in the world; you should not harbor vain imaginations. Right now, on this very day, who are you? Investigate!'
He ascended the hall [and said]: 'Boyi was narrow-minded; Liuxia Hui was disrespectful. A gentleman does not follow either. When the two sides are not established and the middle way is not maintained, what then?' Raising his staff, he said: 'The mandarin ducks embroidered, I allow you to gaze upon; but the golden needle will not be handed over to another.'
He ascended the hall [and said]: 'Under the gate of the bright sun, wondrous singing is ever elevated; before the Hall of the Bright Moon, intimate connoisseurs are exceedingly few. Inevitably, the boat lies across the river bank and the oar is lifted in the pure waves, singing praises of the peaceful era of Yao and harmonizing with the melody of pure peace. This announcement is universally proclaimed for all of you to take up and bear. Hesitate for an instant, and you are separated by ten thousand miles of white clouds.'
He ascended the hall [and said]: 'Fundamentally unarisen, now also undestroyed—this is the paradigm of what cannot die. Arising on the spot, utterly extinguished wherever it occurs—this is the pattern received by sentient life. A stalwart fellow must dwell directly in the stream of birth and death, lie in the forest of thorns, lowering and raising his head, bending and extending, employing expedients according to circumstance. If you can be like this, immeasurable skillful means, the samādhi of majestic adornment, and the great gate of liberation will all be thrown open at once. If you cannot do so, immeasurable afflictions and all defilements of exertion will stand before you like mountain peaks, completely blocking the ancient road.'
He ascended the hall [and said]: 'The ancients said: "Sloughing off limbs and body, casting aside cleverness and hearing, departing from form and discarding intellect, one becomes identical with the Great Way." Just at such a moment, tell me, who was it that pruned the Odes and the Documents, and established the Rites and Music? Do you understand? "Rites, indeed! Rites, indeed! Do they mean merely jade and silk? Music, indeed! Music, indeed! Does it mean merely bells and drums?"'
A monk asked: 'I have received the master's words: "Where the clouds are murky, the solitary peak stands out; amidst the hazy moonlight, the waters of Letan glow." Is this not the environment of Baofeng?'
The master said: 'If it is the environment of Baofeng, I leave it to you to inspect closely.'
[The monk] asked: 'What about the person in the environment?'
The master said: 'Watch closely when the order is put into effect.'
[The monk] said: 'Just as it is said, "Receiving words, one must comprehend the lineage; do not set up one's own rules." What is the upādhyāya's lineage?'
The master said: 'You must know that above the thousand peaks beyond the clouds, there is another numinous pine bearing the morning chill of dew.'
While snow was falling, a monk asked: 'I will not ask about the Patriarch coming from the West, but what about the matter of the seasonal conditions and causes?'
The master said: 'One flake, two flakes, three or four flakes; even when falling into your eyes, you still do not recognize them.'
On the seventh day of the first month in the second year of the Jianyan era (1128), he showed his passing into silence. Cremation yielded relics like pearls and gems; his tongue and teeth were undamaged. A stūpa was erected on the western peak of the monastery.