續傳燈錄 14.25

14.25

東京淨因佛日惟岳禪師。福州長磎人姓陳氏。七歲投西林院徹上人出家。遍扣知識。參圓照禪師。因侍立次聞舉劫火洞然因緣。豁然有省。給侍久之出世常州承天。遷東京華嚴。復遷淨因。開堂日　哲宗皇帝遣中使降香。師登座問答罷。乃曰。此箇法門不在筌蹄。豈干問答。直饒盡十方剎土抹為微塵。一一微塵盡為衲僧。各如滿慈鶖子。窮天玄辯竭世樞機。到這裏一點用不著。何以故。生佛圓融自能平等。人人鼻孔遼天。各各壁立千仞。蓋不知真隨妄轉法逐緣遷。自昧靈光枉投異趣。所以破有法王運無緣慈。駕三乘舟楫渡五姓波瀾翻戀。澄潭月影靜夜鐘聲。故使懷州牛喫禾廬陵米價長。又不免勞初祖達磨逗器支那。教外菱花不磨甎鏡。衣中驪頷不數他珍。未挂古帆見成公案。由是悟取無悟底面目。迷是不迷底鄉關。三際無私十方同暢。自家田地枯木生枝。古廟香爐寒灰再焰。莫不一切語言文字。資生產業皆與實相不相違背。若然者無影樹下合同船漁翁鼓舞。中有黃金充一國。野老謳歌共樂昇平同躋壽域。自是天長地久海晏河清。且道共樂昇平一句。作麼生道。良久曰。羅浮打鼓韶州舞。久立珍重。建中靖國元年　皇太后上仙。被旨同六禪長老就文德殿陞座。師拈香曰。率土之土莫非王土。且道此一辦香產何鄉土。若也道得。白石有消日。氤氳無盡年。盡虛空遍法界為雲為蓋應現無窮。上薦仙遊徑生佛國乃敷坐（問答不錄）師乃曰。最初說法者不知末後句。末後說法者不知最初句。最初句適來慧林禪師已為諸人說了也。說則說了。末後句且如何說。若約三乘十二分教。偏圓頓漸半滿一音。不免執指為月入海算沙。直似澄潭月影後夜鐘聲。隨扣擊以發音。逐波瀾而不散。猶是生死岸頭事。故乃菩提達磨觀象神州有大乘器。所以泛杯千頃浪。登陟萬重山。首造于梁。梁以果因有為之法而垂問。達磨揭聖諦第一義而奉答。梁主未契。遂之嵩少。九年面壁不立文字逈出三乘。直指人心見性成佛。當時神光二祖立雲斷臂得髓明心。一花五葉結果自成。六代傳衣後人得道。自此東華方信有正法眼藏涅槃妙心。中下隨根迷悟相半。信知此事非大根大器不能領悟。何以故。見聞覺知是法。法離見聞覺知。便乃火聚當岐鐵山在路。自然少室峯前壁立千仞。曹溪路上水泄不通。於其中間祖風不無凌遲。頹綱亦將委地。雖然如是法無定相。道假時彰建大法幢演大法義。興此一大事因緣。利樂有情不在他時。須際會千佛前後知之。今日幸遇大聖人出現于世。廣大流布廓周沙界。實千載之一遇。至若堯舜禹湯端拱垂衣。無為之化不為不至。若乃開方便門　示真實相。十方嘉會四聚同延。闢古佛之家風。發含生之大本。未可與今日同時而語。何謂也。釋提桓因與善現發明般若唯止真空。波斯匿王為慶喜特指不遷猶存俗諦。惟此教外別傳向上一著彰顯當今。豈非希有之緣應在震旦。然溪山各異雲月是同。同聲相應同氣相求。方知此事無古無今無彼無此。高而無上廣不可極。淵而無下深不可測。毛吞巨海芥納須彌。在天同天在人同人。在天則為日為月為照為明。在人則為君為臣為忠為孝。以此而推。百億日月百億須彌山百億四大海。根身器界情與無情同一體性。莫不仁者見之謂之仁。智者見之謂之智。百姓日用而不知。其能會萬物於自己者。其唯聖人。由是燈燈續焰葉葉相承。百千世月點慧燈光融三界。十萬里星排祖[榦-木+禾]涼蔭四生。是知法輪再轉於支那。帝日長輝於震旦。始然者法無大小物無適莫。皆被其光皆蒙其澤。以至草木禽魚無遠不及。秖如舍衛國王。欲往靈山見佛勅諸臣僚。山河大地草木叢林須同去見。若一草一木不去。吾則不得見佛。大眾秖今乾坤之內宇宙之間山河大地草木叢林。去亦不去來亦不來。湛湛無私巍巍不動。乃文乃武乃禪乃律。同在九重天上慈德殿前同時見佛。諸仁者見則不無。且作麼生見。良久曰。重瞳日月明無盡。隆準山河秀有餘　皇情愉懌賜號佛日禪師。初神宗闡大相國寺為六禪。圓照首膺詔旨。至師復承恩遇叢林增光焉。

Chan Master Weiyue, [honoured as] Fori, of Jingyin in the Eastern Capital was a native of Changxi in Fuzhou whose secular surname was Chen. At the age of seven, he went to Xilin Monastery to become a novice under Master Che. He inquired of teachers everywhere and studied under Chan Master Yuanzhao. While standing in attendance, he heard him bring up the nidāna of the fires of the kalpa burning intensely, and suddenly he had an awakening. After serving him for a long time, he went out into the world [as abbot] at Chengtian in Changzhou, was transferred to Huayan in the Eastern Capital, and was transferred again to Jingyin. On the day he opened the Dharma hall, Emperor Zhezong dispatched an imperial commissioner to offer incense. After ascending the seat and concluding the questions and answers, the Master then said:

“This Dharma gate does not lie in traps and snares; how could it depend on question and answer? Even if all the lands of the ten directions were ground to dust, and each and every speck of dust became a patch-robed monk, each like Pūrṇa and Śāriputra, exhausting celestial sublime eloquence and depleting the worldly pivot of mechanisms, arriving here, none of it would be of the slightest use. Why is this? Sentient beings and buddhas are perfectly interfused, of themselves capable of equality; each person's nostrils point to high heaven, and each stands like a wall a thousand fathoms high. It is simply because people do not know that the true turns along with the false and that phenomena shift in pursuit of conditions, thus darkening their own spiritual light and vainly tumbling into the different destinies. Therefore the King of the Dharma who shatters existence set in motion his causeless compassion, mounted the boat of the three vehicles, and crossed the waves of the five castes, yet they turned back in attachment to the moon's reflection in a clear pool and the sound of the bell on a quiet night. Thus he caused the cows of Huaizhou to eat grain and the price of rice in Luling to rise. Nor could he avoid troubling the First Patriarch, Bodhidharma, to adapt to the capacities of China. Outside the teachings, the water-caltrop flower has no need to polish the brick mirror; the black dragon's jewel beneath the chin in the robe does not count another's treasure. Before the ancient sail is hoisted, it is already a ready-made gong'an. From this, one awakens to the original face that is without awakening; delusion is the native village that is without delusion. The three times are impartial, and the ten directions are equally unobstructed. In one's own field, withered wood puts forth branches; in the ancient shrine's censer, cold ashes flare up again. Is there anything—all spoken words and writing, all livelihoods and industries—that is not compatible with the real mark? If so, beneath the shadowless tree, the fisherman dances on the communal boat; therein gold fills the entire country, and the rustic elders sing together, celebrating peace and ascending together to the realm of longevity. Naturally, heaven is enduring and earth is long-lasting, the seas are serene and the rivers are clear. Now tell me, how do you say a single phrase for ‘celebrating peace together’?”
After a long pause, he said, “They beat the drum in Luofu, and they dance in Shaozhou. You have been standing a long time; take care.”

In the first year of the Jianzhong Jingguo era, the Empress Dowager passed away like an immortal. By imperial decree, [the Master] along with six Chan elders ascended the seat in the Wende Hall. The Master picked up incense and said:

“‘Of all the land under heaven, none is not the king's land.’ Now tell me, from what land was this piece of incense produced? If you can say it, the white stones have a day of disappearing, but the fragrant vapor will last for endless years. Filling empty space and pervading the Dharma realm, forming clouds and forming canopies, its manifestations are inexhaustible. May it respectfully assist the immortal journey, leading straight to rebirth in the Buddha-land.”
He then arranged his seat. (The questions and answers are not recorded.) The Master then said:

“He who preaches the Dharma first does not know the final phrase; he who preaches the Dharma last does not know the first phrase. Just now, Chan Master Huilin has already spoken the first phrase for all of you. He has spoken it indeed, but how will the final phrase be spoken? If considered according to the three vehicles and twelve divisions of the teachings—partial and round, sudden and gradual, half and full, the single voice—it cannot avoid mistaking the finger for the moon, or entering the ocean to count the grains of sand. It is just like the moon's reflection in a clear pool and the bell's sound late at night: emitting a tone in response to being struck, following the ripples without dispersing. These are still matters on the shore of birth and death.

“Therefore, Bodhidharma observed the signs and saw that in the Divine Continent there were vessels for the Great Vehicle. He floated his bowl across a thousand leagues of waves and climbed ten thousand ranges of mountains. First he arrived in Liang. The Liang [emperor] questioned him based on the conditioned dharmas of causes and effects; Bodhidharma answered him by presenting the supreme meaning of the noble truths. The lord of Liang did not accord with it, so he went to Mount Song and Shaoshi. For nine years he gazed at the wall, not establishing words and letters, soaring far beyond the three vehicles, directly pointing to the human mind to see one's nature and attain buddhahood. At that time, the Second Patriarch Shenguang stood in the snow and severed his arm, attaining the marrow and clarifying his mind. A single flower with five petals bore fruit naturally. The robe was transmitted for six generations, and later people attained the Way. Only from this time did the Eastern Radiance believe that there is the treasury of the true Dharma eye and the wondrous mind of nirvāṇa. Those of middling and lower capacities were half deluded and half awakened according to their faculties. Truly know that unless one is of great capacity and a great vessel, this matter cannot be comprehended.

“Why is this? Seeing, hearing, perceiving, and knowing are phenomena; phenomena are free from seeing, hearing, perceiving, and knowing. Right away, a mass of fire blocks the fork, and an iron mountain lies on the road. Naturally, before the peak of Shaoshi, a wall stands a thousand fathoms high; on the road of Caoxi, not a drop of water leaks through. In the interval, the ancestral style did not escape decline, and the collapsing discipline was almost cast to the ground. Even though it is so, phenomena have no fixed characteristics; the Way relies on time to manifest. Raising the great Dharma banner and expounding the great Dharma meaning, initiating this one great cause—benefiting and giving joy to sentient beings—does not belong to any other time: it must meet the conjunction known by the thousand buddhas, earlier and later. Today, fortunately, we meet a great sage who has appeared in the world, whose broad and vast propagation extends everywhere throughout worlds as numerous as the sands. It is truly an encounter of a thousand years. As for Yao, Shun, Yu, and Tang holding their folded hands and letting their robes hang down, the transformation of non-action left nothing unattained. But when it comes to opening the gate of expedient means and revealing the true mark, gathering the auspicious assembly of the ten directions and extending it to the four assemblies together, opening the house style of the ancient buddhas, and giving rise to the great foundation of sentient beings—this cannot be spoken of in the same breath with today. Why is that?

“Śakra Devānām-indra and Subhūti explained prajñā, yet stopped only at true emptiness. King Prasenajit, for Ānanda's sake, specifically pointed out the unmoving, yet still remained within worldly truth. Only this special transmission outside the teachings, this matter of transcendence, is brightly manifested today. Is this not a rare affinity that should occur in Cīna-sthāna?

“Yet streams and mountains are distinct, while the clouds and moon are the same; identical sounds resonate with each other, identical breaths seek each other out. Only then does one know that this matter has neither ancient nor modern, neither that nor this. High, it has nothing above it; wide, it cannot be bounded. Deep, it has no bottom; profound, it cannot be fathomed. A hair swallows the vast ocean; a mustard seed contains Sumeru. In heaven it is identical with heaven; among humans it is identical with humans. In heaven it is the sun, the moon, illumination, and brightness; among humans it is the ruler, the minister, loyalty, and filial piety. Inferring from this, the hundred billion suns and moons, the hundred billion Mount Sumerus, the hundred billion four great oceans, the sense faculties, the bodies, the receptacle world, the sentient and the insentient—all share one identical nature. Without exception, the benevolent see it and call it benevolence; the wise see it and call it wisdom; the common people use it daily without knowing it. As for the one who can unite the ten thousand things within oneself, is it not only the sage?

“From this, lamp after lamp continues the flame, leaf after leaf transmits the succession. The moon of a hundred thousand generations lights the lamp of wisdom, its brilliance blending the three realms; the stars of a hundred thousand leagues align the ancestors' trunk, casting cool shade over the four modes of birth. Thus we know that the wheel of the Dharma turns once more in China, and the imperial sun shines forever upon the Eastern Land. From the beginning, phenomena have neither large nor small, and things have neither preference nor aversion: all receive its light, all are bathed in its grace, reaching even to grasses, trees, birds, and fish, with nowhere too distant to be attained.

“Just as when the king of Śrāvastī wished to go to Gṛdhrakūṭa to see the Buddha, he commanded all his ministers: ‘The mountains, rivers, the great earth, the grasses, trees, and dense groves must all go along to see him. If a single grass or a single tree does not go, then I cannot see the Buddha.’

“Great assembly, right now within heaven and earth, in the midst of the universe, the mountains, rivers, the great earth, the grasses, trees, and dense groves—going, they do not go; coming, they do not come. Serene and impartial, towering and unmoving. Civil and martial, Chan and Vinaya, together above the ninefold heavens before the Hall of Cide, see the Buddha at the same time. Venerable ones, you certainly see, but how do you see?”
After a long pause, he said, “The double pupils: sun and moon shine without end; the high nose bridge: mountains and rivers are graceful beyond measure.”

The emperor was pleased and bestowed the title Chan Master Fori. Earlier, Emperor Shenzong had designated the Great Xiangguo Monastery into six Chan seats, and Yuanzhao was the first to receive the imperial decree. When it came to the Master, he again received this gracious favor, adding luster to the monastic groves.