續傳燈錄 29.6

29.6

常德府文殊心道禪師。眉州徐氏子。年三十得度。詣成都習唯識自以為至。同舍詰之曰。三界唯心萬法唯識。今目前萬象縱然心識安在。師茫然不知對。遂出關周流江淮。既抵舒之太平。聞佛鑑禪師夜參舉趙州柏樹子話。至覺鐵嘴云先師無此語莫謗先師好。因大疑提撕既久。一夕豁然。即趨丈室擬敘所悟。鑑見來便閉門。師曰。和尚莫謾某甲。鑑云。十方無壁落何不入門來。師以拳擉破窓紙。鑑即開門搊住云。道道。師以兩手捧鑑頭作口啐而出。遂呈偈曰。趙州有箇柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直向根源會。覺公說道無此語。正是惡言當面罵。禪人若具通方眼。好向此中辨真假。鑑深然之。每對客稱賞。後命分座。襄守請開法天寧。未幾擢大別文殊。上堂曰。師子嚬呻象王哮吼。雲門北斗裏藏身。白雲因何喚作手。三世諸佛不能知。狸奴白牯却知有。且道作麼生是他知有底事。雨打梨花蛺蝶飛。風吹柳絮毛毬走。上堂拈拄杖直上指曰。恁麼時刺破憍尸迦脚跟。卓一下曰。恁麼時卓碎閻羅王頂骨。乃指東畔曰。恁麼時穿過東海鯉魚眼睛。指西畔曰。恁麼時塞却西王母鼻孔。且道總不恁麼時如何。今年雨水多各宜頻曬眼。宣和改元下詔改僧為德士。上堂。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以道。欲識佛性義當觀時節因緣。且道即今是甚麼時節。毘盧遮那頂戴寶冠。為顯真中有俗。文殊老叟身披鶴氅。且要俯順時宜。一人既爾眾人亦然。大家成立叢林。喜得群仙聚會。共酌迷仙酒。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋布軒前。妙著出神機之外。進一步便到大羅天上。退一步却入九幽城中。秖如不進不退一句。又作麼生道。直饒羽化三清路。終是輪迴一幻身。二年九月復僧上堂。不挂田衣著羽衣。老君形相頗相宜。一年半內閑思想。大底興衰各有時。我佛如來預讖法之有難。教中明載無不委知。較量年代正在于茲。魔得其便惑亂正宗。僧改俗形佛更名字。妄生邪解刪削經文。鐃鈸停音鉢盂添足。多般矯詐欺罔　聖君。賴我　皇帝陛下聖德聖明。不忘付囑不廢其教。特賜宸章頒行天下。仍許僧尼重新披削。實謂寒灰再焰枯木重榮。不離俗形而作僧形。不出魔界而入佛界。重鳴法鼓再整頹綱。迷仙酬變為甘露瓊漿。涉虛詞翻作還鄉曲子。放下銀木簡拈起尼師壇。昨朝稽首擎拳。今日和南不審。秖改舊時相不改舊時人。敢問大眾舊時人是一箇是兩箇。良久曰。秋風也解嫌狼藉。吹盡當年道教灰。建炎三年春示眾舉臨濟入滅囑三聖因緣。師曰。正法眼藏瞎鑪滅。臨濟何曾有是說。今古時人皆妄傳。不信但看後三月。至閏三月賊鍾相叛。其徒欲舉師南奔者。師曰。學道所以了生死何避之有。賊至。師曰。速見殺以快汝心。賊即舉槊殘之。血皆白乳。賊駭引席覆之而去。

Chan Master Wenshu Xindao of Changde Prefecture was a son of the Xu family of Meizhou. At the age of thirty he received ordination. He went to Chengdu to study Consciousness-Only (Vijñaptimātratā), considering himself to have reached the ultimate. A fellow resident questioned him, saying: 'The three realms are mind-only; the ten thousand dharmas are consciousness-only. Now, with the ten thousand phenomena right before our eyes, where are mind and consciousness?' The Master was at a loss and did not know how to answer. He then passed beyond the passes and wandered through the Jiang and Huai regions. Having arrived at Taiping in Shu, he heard Chan Master Fojian cite Zhaozhou's 'Cypress Tree' case during evening instruction, reaching the point where Iron Mouth Jue said, 'My late teacher had no such words; you had better not slander my late teacher.' Because of this he gave rise to great doubt, raising and reflecting on it for a long time. One night, he had a breakthrough of realization. He immediately hurried to the abbot's room intending to recount what he had awakened to. Seeing him coming, Jian shut the door. The Master said, 'Upādhyāya, do not deceive me.' Jian said, 'The ten directions have no walls; why do you not enter through the door?' The Master punched through the window paper with his fist. Jian at once opened the door, seized him, and said, 'Speak! Speak!' The Master cupped Jian's head with both hands, spat in his face, and walked out. He then presented a verse: 'Zhaozhou has a cypress tree case; / Chan travelers pass it down everywhere throughout the world. / Mostly they pluck leaves and seek branches, / Unable to comprehend it directly at the root source. / Master Jue said there were no such words; / This was truly a foul insult cast right in his face. / If a Chan person possesses the eye that sees all ways, / He should distinguish the real from the false right herein.' Jian deeply affirmed this, and always praised him to guests. Later he ordered him to share the seat. The prefect of Xiangzhou invited him to open the Dharma hall at Tianning. Before long he was promoted to Dabie Wenshu. Ascending the hall, he said: 'The lion yawns; the elephant king roars. Yunmen hides his body in the Northern Dipper; why does Baiyun call it his hand? The Buddhas of the three periods cannot know it; wild cats and white oxen, on the contrary, know it exists. Now tell me, what is the matter that they know exists? Rain batters the pear blossoms and butterflies fly; wind blows the willow catkins and balls of fur roll.' Ascending the hall, he held up his staff, pointed straight up, and said: 'At such a time, pierce through the heel of Kauśika.' Striking it once, he said: 'At such a time, smash the crown of King Yama's head.' He then pointed to the eastern side and said: 'At such a time, pierce through the eyes of the carps in the Eastern Sea.' Pointing to the western side, he said: 'At such a time, plug up the nostrils of the Queen Mother of the West. And tell me, what about when it is entirely not such a time? This year there is much rain; each of you should dry your eyes often.' In the first year of the Xuanhe era, an edict was issued converting monks into Daoist 'Gentlemen of Virtue' (Deshi). Ascending the hall, [the Master said]: 'The matter of the Patriarch's meaning coming from the West / Is especially novel this morning. / Formerly bearing the appearance of a bhikṣu, / Now taking the form of Lord Lao. / Over the crane-feather cloak is draped silver-brown wool; / The head is wrapped in a plantain-leaf cap. / An unencumbered guest of the woods and springs, / I have twice received the Sovereign's favor. Therefore it is said: "If you wish to know the meaning of Buddha-nature, you must observe the seasonal conditions." Now tell me, what season is it right now? Vairocana wears a jeweled crown on his head to manifest that the conventional exists within the true; the old fellow of Wenshu wears a crane-feather cloak on his body just to condescend and accord with the times. Since it is so for one person, it is also so for everyone. Together we establish monasteries, rejoicing that the host of immortals gathers together, jointly pouring the wine of bewitched immortals and singing in unison the verses of walking through the void. Either reading the Scripture of Salvation of the Numinous Treasure, or speaking of the medicine of longevity and immortality. The zither is plucked beneath the moon, its fingertips sending forth sounds of high antiquity; chess pieces are set out before the veranda, their wondrous moves surpassing divine design. Taking a step forward, one directly reaches the Great Net Heaven (Daluotian); taking a step backward, one enters into the City of Ninefold Darkness. But what about the single phrase of neither advancing nor retreating—how do you speak it? Even if you take flight to the three purities' road, / In the end it is still a phantom body in saṃsāra.' In the ninth month of the second year, the monks were restored. Ascending the hall, [the Master said]: 'Not hanging the field-robe, wearing the feathered robe; / The appearance of Lord Lao was quite fitting. / In the midst of a year and a half of idle reflection, / Ultimately flourishing and decline each have their time. Our Buddha Tathāgata foresaw that the Dharma would meet with adversity; clearly recorded in the teachings, there is nothing not known in detail. Counting the years, it is precisely at this time. Mara found his opportunity to bewilder and disrupt the authentic lineage: monks took on secular forms and the Buddha's name was changed; deludedly giving rise to deviant interpretations, the scriptural texts were excised and pruned; cymbals and gongs ceased their sound, and feet were added to the alms-bowl. All manner of deceit and fraud deceived our Sage Sovereign. Thanks to the sagely virtue and sagely brilliance of His Majesty the Emperor, not forgetting the entrustment and not abolishing his teaching, he specially bestowed imperial writings to be promulgated throughout the realm, further permitting monks and nuns to don robes and shave their heads once again. Truly it is called cold ashes rekindling and withered wood flourishing anew. Without leaving secular forms one takes on the monk's form; without departing from the realm of Māra one enters the realm of the Buddha. Re-sounding the Dharma drum, once again righting the sagging standards. The bewitched-immortal wine turns into sweet-dew jade nectar; the verses of stepping through the void are transformed into songs of returning home. Laying down the silver and wooden tablets, one picks up the niṣīdana. Yesterday morning bowing with joined palms and raising fists; today bowing low with "How are you?" Only the former appearance was changed, not the former person. May I ask the great assembly: is the former person one or two?' After a long pause, he said: 'The autumn wind also knows to dislike disorder, / Blowing away completely the Daoist ashes of that year.' In the spring of the third year of Jianyan, addressing the assembly, he cited the story of Linji's entering extinction and his entrustment to Sansheng. The Master said: 'The Treasury of the Eye of the True Dharma was extinguished in this blind donkey. How could Linji have ever said this? People of past and present all transmit it falsely. If you do not believe it, just watch three months later.' When the intercalary third month arrived, the rebel Zhong Xiang rebelled. His followers wanted to carry the Master to flee south. The Master said: 'The reason one studies the Way is to resolve birth and death; what is there to avoid?' When the rebels arrived, the Master said: 'Kill me quickly to gladden your hearts!' The rebels immediately raised a spear and slaughtered him. His blood was entirely white milk. Astonished, the rebels pulled a mat to cover him and left.