續傳燈錄 31.29

31.29

臨安府徑山別峯寶印禪師。嘉州李氏子。自幼通六經而厭俗務。乃從德山清素得度具戒。後聽華嚴起信既盡其說。棄依密印於中峯。一日印舉。僧問巖頭起滅不停時如何。巖叱曰。是誰起滅。師啟悟即首肯。會圓悟歸昭覺。印遣師往省。因隨眾入室。悟問。從上諸聖以何接人。師竪拳。悟曰。此是老僧用底。作麼生是從上諸聖用底。師以拳揮之。悟亦舉拳。相交大笑而止。後至徑山謁大慧。慧問。甚處來。師曰。西川。慧曰。未出劍門關。與汝三十棒了也。師曰。不合起動和尚。慧忻然掃室延之。慧南遷師乃西還。連主數剎。後再出峽住保寧金山雪竇徑山。開堂陞座曰。世尊初成正覺。於鹿野苑中轉四諦法輪。憍陳如比丘最初悟道。後來真淨禪師初住洞山。拈云。今日新豐洞裏。秖轉箇拄杖子。遂拈拄杖著左邊云。還有最初悟道者麼。若無丈夫自有衝天志。莫向如來行處行。遂喝一喝下座。若是印上座則不然。今日向鳳皇山裏初無工夫轉四諦法輪。亦無氣力轉拄杖子。秖教諸人行須緩步語要低聲。何故欲得不招無間業。莫謗如來正法輪。上堂。三世諸佛以一句演百千萬億句。收百千萬億句秖在一句。祖師門下半句也無。秖恁麼合喫多少痛棒。諸仁者。且諸佛是祖師是。若道佛是祖不是祖是佛不是。取捨未忘。若道佛祖一時是佛祖一時不是顢頇不少。且截斷葛藤一句作麼生道。大蟲裹紙帽。好笑又驚人。復舉僧問巖頭。浩浩塵中如何辯主。頭云。銅砂鑼裏滿盛油。師曰。大小巖頭打失鼻孔。忽有人問保寧。浩浩塵中如何辯主。秖對他道。天寒不及卸帽。上堂。六月初一燒空赤日。十字街頭雪深一尺。掃除不暇回避不及。凍得東村廖胡子。半夜著靴水上立。上堂。將心除妄妄難除。即妄明心道轉迂。桶底趯穿無忌諱。等閑一步一芙蕖。師至徑山彌浹　孝宗皇帝召對選德殿。稱旨入對。日賜肩輿於東華門內。十年二月上注圓覺經。遣使馳賜命作序。師年邁益厭住持。十五年冬奏乞庵居得請。紹熙元年十一月往見交承智策禪師與之言別。策問行日。師曰。水到渠成歸索紙書十二月初七夜雞鳴時九字如期而化。奉蛻質返寺之法堂留七日。顏色明潤髮長頂溫。越七日葬于庵之西崗。諡慈辯禪師。塔曰智光。

Chan Master Biefeng Baoyin of Mount Jingshan in Lin'an Prefecture was a native of the Li clan of Jiazhou. From his youth he was versed in the Six Classics and detested secular affairs. Thereupon he received tonsure and full ordination from Qingsu of Deshan. Later, he listened to the Huayan [Sūtra] and Awakening of Faith, mastering all their doctrines. Abandoning them, he relied on Miyin at Zhongfeng. One day, Yin cited: 'A monk asked Yantou, "When arising and ceasing do not stop, what then?" Tou scolded, "Who is arising and ceasing?"' The Master was awakened and [Yin] immediately nodded in approval. It happened that Yuanwu returned to Zhaojue; Yin sent the Master to pay his respects. Entering the room along with the assembly, Wu asked, 'With what have the sages from antiquity received people?' The Master raised his fist. Wu said, 'This is what this old monk uses. What is it that the sages from antiquity used?' The Master struck at him with his fist. Wu also raised his fist. Meeting each other, they broke into great laughter and stopped. Later he went to Jingshan to visit Dahui. Hui asked, 'Where have you come from?' The Master said, 'Xichuan.' Hui said, 'Before you even left the Jianmen Pass, I had already given you thirty blows of the stick.' The Master said, 'I should not have troubled the Upādhyāya.' Delighted, Hui swept a room and hosted him. When Hui was exiled south, the Master returned west. He successively presided over several monasteries. Later, coming out of the Gorges again, he resided at Baoning, Jinshan, Xuedou, and Jingshan. Opening the hall and ascending the seat, he said: 'When the Bhagavat first achieved right awakening, in the Deer Park he turned the Dharma wheel of the Four Noble Truths, and the monk Kauṇḍinya was the very first to realize the Way. Later, when Chan Master Zhenjing first resided at Dongshan, he held up [his staff] and said: "Today in the cave of Xinfeng, I merely turn a staff." He then took the staff, placed it to the left, and said: "Is there anyone who is the first to realize the Way? If not, a great man naturally possesses the aspiration to soar to the heavens; do not follow the path the Tathāgata walks." Thereupon he gave a shout and descended from the seat. Were it Upāsaka Yin, it would not be so. Today, here on Phoenix Mountain, I initially have no leisure to turn the Dharma wheel of the Four Noble Truths, nor do I have the energy to turn the staff. I merely instruct all of you: when walking you must take slow steps, and when speaking you must lower your voice. For what reason? "If you wish not to incur the karma of the Avīci [hell], do not slander the Tathāgata's true Dharma wheel."' Ascending the hall, [he said]: 'The buddhas of the three periods use a single phrase to expound hundred thousand myriad koṭis of phrases, and gather hundred thousand myriad koṭis of phrases into just one phrase. Under the gate of the Patriarchs, there is not even half a phrase. Just like this, how many painful blows of the stick should one take? Worthy friends! Are the buddhas right, or are the Patriarchs right? If you say the buddhas are right and the Patriarchs are not, or the Patriarchs are right and the buddhas are not, taking and abandoning have not been forgotten. If you say both the buddhas and Patriarchs are right together, or both the buddhas and Patriarchs are not right together, you are not a little muddle-headed. Now tell me, how do you speak the one phrase that cuts off all entanglements? A tiger wearing a paper hat—both comical and terrifying.' He further cited: 'A monk asked Yantou, "In the vast dust of the world, how does one discern the host?" Tou said, "A bronze gong filled to the brim with oil." The Master said, 'Old Yantou has completely lost his nostrils! If someone suddenly asks Baoning, "In the vast dust of the world, how does one discern the host?" I would only say to him: "The weather is so cold there is no time to take off one's hat."' Ascending the hall, [he said]: 'The first day of the sixth month, the scorching sun burns the sky. At the crossroads, the snow is one foot deep. No time to sweep it away, no time to evade it. It freezes Liao the Bearded of the eastern village so that at midnight he puts on boots and stands on the water.' Ascending the hall, [he said]: 'Using the mind to eliminate delusion, delusion is hard to eliminate; clarifying the mind through delusion, the Way turns more circuitous. Kicking through the bottom of the tub, there are no taboos; at leisure, every step brings forth a lotus.' When the Master was at Jingshan, Emperor Xiaozong summoned him for an audience in the Xuande Hall. Pleased with his responses during the audience, [the emperor] daily bestowed a sedan chair within the Donghua Gate. In the second month of the tenth year, the Emperor annotated the Perfect Enlightenment Sūtra and dispatched an envoy to present it with an order to write a preface. As the Master aged, he grew increasingly tired of being abbot. In the winter of the fifteenth year, he petitioned for permission to dwell in a hermitage, which was granted. In the eleventh month of the first year of the Shaoxi era, he went to visit his successor, Chan Master Zhice, to bid him farewell. Ce asked about the date of his departure. The Master said, 'When the water comes, the canal is formed.' Returning, he asked for paper and wrote nine characters: 'Twelfth month, seventh night, at the time of cockcrow.' He passed away on schedule. His mortal remains were carried back to the monastery's Dharma hall and kept for seven days. His countenance was bright and moist, his hair grew, and the crown of his head was warm. After seven days, he was buried on the western ridge of the hermitage. He was posthumously named Chan Master Cibian ('Compassionate Eloquence'), and his stūpa was named Zhiguang ('Light of Wisdom').