續傳燈錄 16.30

16.30

南康軍雲居元祐禪師。姓王氏信州上饒人。年十三師事博山承天沙門齊晟。二十四得度具戒。時南禪師在黃蘗。即往依之十餘年。南歿去游湘中。廬於衡嶽馬祖故基。衲子追隨聲重荊楚間。謝師直守潭州欲禪道林盡禮致師為第一世。師欣然肯來。道林峯房蟻穴間見峯巒層出。像設之多冠於湘西。師夷廓之為虛堂為禪室。以會四海之學者。役夫不敢壞像設。師自鋤棄諸江曰。昔本不成今安得壞。吾法尚無凡情。況存聖解乎。六年而殿閣崇成。棄之去游廬山。南康太守陸公畤請住玉磵寺。徐王聞其名奏賜紫方袍。師作偈辭之曰。為僧六十鬢先華。無補空門愧出家。願乞封迴禮部牒。免辜盧老衲袈裟。人問其故。師曰。人主之恩而王公之施。非敢辭以近名也。但以法本等耳。昔惠滿不受宿請云。天下無僧乃受汝供。滿何人哉。王安上者荊公之弟問法於師。以雲居延之。師欣然應之曰。當携此骨歸葬峯頂耳。登輿而去。師初開堂。問答罷乃曰。新啟法筵人天會集。稀逢難遇正在此時。還更有乘時適變底衲僧麼。出來與汝證據。良久曰。不出頭者是好手。雖然如是道林今日已向平地上喫交了也。賴遇金粟大士有不二法門放一線道。道林方解開布袋頭。足可以施展家風。向無佛處稱尊。便乃指點三界目視四維。偃仰堯天高歌舜日。舉音王調唱菩薩蠻。奏沒弦琴含太古意。當是時文殊休惆悵。普賢謾沈吟。任是千聖出頭來異口同音。也不消一劄。久立珍重。上堂。月色和雲白。松聲帶露寒。好箇真消息。憑君仔細看。黃龍先師和身放倒。還有人扶得起麼。祖禰不了殃及兒孫。擊禪床下座。又示眾曰。一切聲是佛聲。以拂子擊禪床曰。梵音深遠令人樂聞。又曰。一切色是佛色。乃拈起拂子曰。今佛放光明助發實相義。已到之者頂載奉行。未到之者應如是知如是信。擊禪床下座。師於壬申年七月七日夜子時方丈敷坐。謂大眾曰。三處住持不傳一法。火風聚散物理常情。吾滅後不得隨世俗厚葬縗絰哭泣。當稟我佛西天竺法火化歸塔。遂說偈曰。今年六十六。三處因緣足。夜半火燒山。跳入火中浴。言畢示寂。闍維得五色舍利。塔建于雲居山。師清癯髮白不剪。風度英特。說法好譏呵諸方。雅自稱王祐上坐云。

Chan Master Yuanyou of Yunju in Nankang Commandery was a native of Shangrao in Xinzhou, surnamed Wang. At age thirteen, he served as a disciple under the śramaṇa Qisheng of Chengtian Monastery on Mount Boshan. At twenty-four, he was ordained and took the full precepts. At that time, Chan Master Nan was at Huangbo; [Yuanyou] then went and relied on him for more than ten years. After Nan passed away, he traveled in the Xiang region, building a hut at the former foundation of Mazu on Mount Heng. Patch-robed monks followed him, and his reputation grew eminent across Jing and Chu. Xie Shizhi, governor of Tanzhou, wished to convert Daolin into a Chan monastery, and with the utmost etiquette invited the master to be its first-generation abbot. The master gladly agreed to come. At Daolin, peak rooms and ant-like chambers intermingled, with tiers of mountain ridges emerging; its abundance of statues and altars surpassed anything west of the Xiang. The master cleared and razed them, making an empty hall and a meditation chamber so as to assemble students from the four seas. The laborers did not dare demolish the statues, so the master himself took a hoe and dumped them into the river, saying: 'Originally they were not established; now how could they be destroyed? Our Dharma does not even admit ordinary sentiments, how much less can it preserve holy conceptions?' In six years the halls and pavilions were majestically completed. He then abandoned them and went to travel on Mount Lu. Lu Zhi, the prefect of Nankang, invited him to reside at Yujian Temple. King Xu, hearing of his reputation, memorialized to confer upon him a purple rectangular robe. The master wrote a verse declining it, saying: / 'A monk for sixty years, my sideburns already grayed; / Useless to the Empty Gate, I blush to have left home. / I beg to return the Ministry of Rites’ diploma sealed, / That I may not betray old Lu's patch-robed kaṣāya.' / When asked the reason, the master said: 'The favor of the sovereign and the alms of kings and dukes are not things I dare decline to court fame; it is merely that the Dharma is fundamentally equal. Long ago, Huiman would not accept overnight invitations, saying, "Only when there are no monks in all under heaven would I accept your offerings." What kind of man was Huiman!' Wang Anshang, younger brother of Lord Jing, asked the master about the Dharma and invited him to Yunju. The master gladly accepted, saying: 'I shall carry these bones back to be buried on the mountain peak, that is all.' He mounted the carriage and departed. When the master first opened the hall, after the dialogue ended, he said: 'The newly inaugurated Dharma banquet brings humans and devas together in assembly. Such a rare encounter is hard to meet, and is happening right now. Are there still patch-robed monks who seize the moment and adapt to changes? Step forward, and I shall provide verification for you.' After a long pause, he said: 'Those who do not show their heads are the adept hands. Even so, Daolin has today taken a tumble on flat ground. Fortunately, I met the Mahāsattva of Golden Grain, who possessed the non-dual Dharma gate and left open a ray of a way; only then could Daolin untie the neck of the cloth bag, sufficiently able to unfold the house style and proclaim supremacy where there is no Buddha. Then, pointing across the three realms and gazing at the four quarters, lounging under the sky of Yao and singing loudly in the sun of Shun, I raise the melody of the Sound King, sing the "Bodhisattva Barbarian", and play the stringless zither imbued with ancient intent. At that moment, Mañjuśrī should cease lamenting, and Samantabhadra can stop brooding. Even if a thousand sages were to emerge and speak with different mouths but one voice, they would not be worth a single slap of the hand. You have been standing a long time; take care.' Ascending the hall: 'Moonlight blends with the white of clouds; / Pine sounds bring the chill of dew. / What a fine, true message— / I rely on you all to look closely.' [He also said:] 'My late master Huanglong threw his whole body flat on the ground. Is there anyone who can help him up? When the ancestors are not finished, the calamity extends to the descendants.' Striking the meditation bench, he stepped down from his seat. He also instructed the assembly: 'All sounds are the Buddha's voice.' Striking the meditation bench with the whisk, he said: 'The Brahmā sound is profound and far-reaching, making people delight in hearing it.' He also said: 'All forms are the Buddha's form.' Raising the whisk, he said: 'Now the Buddha emits radiant light to help illuminate the meaning of true reality. Those who have attained it should bear it on their heads and practice it; those who have not attained it should know it thus and believe it thus.' Striking the meditation bench, he stepped down from his seat. In the renchen year (1092), on the seventh day of the seventh month, at the midnight hour, the master arranged his seat in the abbot's room and said to the assembly: 'Having been abbot in three places, I have not transmitted a single phenomenon. The gathering and dispersing of fire and wind is the ordinary nature of things. After my extinction, you must not follow worldly customs with thick burials, mourning clothes, and weeping. You should follow the Dharma of our Buddha from Western India: cremate my remains and return them to a stupa.' He then spoke a verse: / 'This year I am sixty-six; / In three places the conditions are fulfilled. / At midnight fire burns the mountain; / I leap into the fire to bathe.' / Having finished speaking, he passed away. Cremation yielded five-colored relics. A stupa was erected on Mount Yunju. The master was gaunt, with white hair that was left uncut, and an exceptionally heroic demeanor. In preaching the Dharma he was fond of ridiculing other quarters, and gracefully referred to himself as "Elder Wang You".