續傳燈錄 32.31

32.31

侍郎無垢居士張九成。未第時因客談。楊文公呂微仲諸名儒。所造精妙皆由禪學而至也。於是心慕之。聞寶印楚明禪師道傳大通居淨慈。即之。請問入道之要。明曰。此事唯念念不捨久久純熟。時節到來自然證入。復舉趙州柏樹子話令時時提撕。公久之無省。辭謁善權清禪師。公問。此事人人有分箇箇圓成是否。清曰然。公曰。為甚麼某無箇入處。清於袖中出數珠示之曰。此是誰底。公俛仰無對。清復袖之曰。是汝底則拈取去。纔涉思惟即不是汝底。公悚然。未幾留蘇氏館。一夕如廁以柏樹子話究之。聞蛙鳴釋然契入。有偈曰。春天月夜一聲蛙。撞破乾坤共一家。正恁麼時誰會得。嶺頭脚痛有玄沙。屆明謁法印一禪師機語頗契。適私忌就明靜菴供雲水主僧。惟尚禪師纔見乃展手。公便喝。尚批公頰。公趨前。尚曰。張學錄何得謗大般若。公曰。某見處秖如此。和尚又作麼生。尚舉馬祖陞堂百丈卷席話詰之。敘語未終公推倒卓子。尚大呼張學錄殺人。公躍起問傍僧曰。汝又作麼生。僧罔措。公毆之。顧尚曰。祖禰不了殃及兒孫尚大笑。公獻偈曰。卷席因緣也大奇。諸方聞舉盡攢眉。臺盤趯起人星散。直漢從來不受欺。尚答曰。從來高價不饒伊。百戰場中奮兩眉。奪角衝關君會也。叢林誰敢更相欺。紹興癸丑魁多士。復謁尚於東菴。尚曰。浮山圓鑑云。饒爾入得汾陽室。始到浮山門亦未見老僧在。公作麼生。公叱侍僧曰。何不秖對。僧罔措。公打僧一掌曰。蝦蟇窟裏果沒蛟龍。丁巳秋大慧禪師董徑山。學者仰如星斗。公閱其語要歎曰。是知宗門有人。持以語尚恨未一見。及為禮部侍郎。偶參政劉公請慧說法于天竺。公三往不值。暨慧報謁公見但寒暄而已。慧亦默識之。尋奉祠還里。至徑山與馮給事諸公議格物。慧曰。公秖知有格物而不知有物格。公茫然。慧大笑。公曰。師能開諭乎。慧曰。不見小說載。唐人有與安祿山謀叛者。其人先為閬守。有畫像在焉。明皇幸蜀見之怒。令侍臣以劍擊其像首。時閬守居陝西。首忽墮地。公聞頓領深旨。題不動軒壁曰。子韶格物。妙喜物格。欲識一貫。兩箇五伯。慧始許可。後守邵陽。丁父艱過徑山飯僧。秉鈞者意慧議及朝政。遂竄慧於衡陽。令公居家守服。服除安置南安。丙子春蒙恩北還道次新淦。而慧適至與聯舟劇談宗要。未嘗語往事。于氏心傳錄曰。憲自嶺下侍舅氏歸新淦。因會大慧。舅氏令拜之。憲曰。素不拜僧。舅氏曰。汝姑扣之。憲知其嘗執卷。遂舉子思中庸天命之謂性率性之謂道修道之謂教三句以問。慧曰。凡人既不知本命元辰落處。又要牽好人入火坑。如何聖賢於打頭一著不鑿破。憲曰。吾師能為聖賢鑿破否。慧曰。天命之謂性。便是清淨法身。率性之謂道。便是圓滿報身。修道之謂教。便是千百億化身。憲得以告舅氏曰。子拜何辭繼鎮。永嘉丁丑秋丐祠枉道訪慧於育王。越明年慧得旨復領徑山。謁公於慶善院。曰某每於夢中必誦語孟何如。慧舉圓覺曰。由寂靜故十方世界諸如來心。於中顯現如鏡中像。公曰。非老師莫聞此論也。其頌黃龍三關曰。我手何似佛手。天下衲僧無口。縱饒撩起便行。也是鬼窟裏走諱不得。我脚何似驢脚。又被黐膠粘著。翻身直上兜率天。已是遭他老鼠藥吐不出。人人有箇生緣。處鐵圍山下幾千年。三災直到四禪天。這驢猶自在傍邊殺得工夫。公設心六度不為子孫計。因取華嚴善知識。日供其二回食以飯緇流。又嘗供十六大天。而諸位茶杯悉變為乳。書偈曰。稽首十方佛法僧。稽首一切護法天。我今供養三寶天。如海一滴牛一毛。有何妙術能感格。試借意識為汝說。我心與佛天無異。一塵纔起大地隔。倘或塵銷覺圓淨。是故佛天來降臨。我欲供佛佛即現。我欲供天天亦現。佛子若或生狐疑。試問。此乳何處來。狐疑即塵塵即疑。終與佛天不相似。我今與汝掃狐疑。如湯沃雪火銷氷。汝今微有疑與惑。鷂子便到新羅國。

Vice Minister Upāsaka Wugou, Zhang Jiucheng, before passing the imperial examinations, heard guests converse about how the profound subtleties achieved by such celebrated scholars as Master Yang Wen and Lü Weizhong all came from their Chan studies. Thereupon his heart longed for it. Hearing that Chan Master Baoyin Chuming—whose Dharma succession came from Datong—resided at Jingci, he went to him and asked about the essentials for entering the Way. Ming said: 'This matter requires only unremitting mindfulness, held moment by moment; after a long time it becomes fully mature, and when the season arrives, realization naturally comes.' He then cited Zhaozhou’s 'cypress tree' gong'an and instructed him to constantly bring it to awareness and examine it. After a long time, the gentleman still had no awakening. He took his leave and called upon Chan Master Shanquan Qing. The gentleman asked: 'Does every person have a share in this matter, and is each one complete and perfected, or not?' Qing said: 'Indeed.' The gentleman said: 'Why, then, do I lack an entry point?' Qing brought forth a string of prayer beads from his sleeve, held it out, and said: 'Whose is this?' The gentleman looked up and down, unable to answer. Qing tucked it back into his sleeve and said: 'If it is yours, then take it and go. The moment you enter discursive thought, it is not yours.' The gentleman was struck with dread. Not long after, he lodged at the residence of the Su family. One night, while using the privy, he investigated the 'cypress tree' gong'an. Hearing the croak of a frog, he was released and attained accord. He composed a verse: 'One croak of a frog on a spring moonlit night / Smashes open heaven and earth into a single house. / At just such a moment, who can understand? / Atop the mountain ridge, his feet aching, Xuansha was there.' At dawn he called upon Chan Master Fayin Yi, and their turning words were in close accord. It happened that on an anniversary of a private family death, he went to Mingjing Hermitage to provide offerings for cloud-water monks. Chan Master Weishang, the host monk, had scarcely seen him when he reached out his hands. The gentleman immediately shouted. Shang slapped the gentleman's cheek. The gentleman stepped forward. Shang said: 'Registrar Zhang, how can you slander the great prajñā?' The gentleman said: 'My view is only like this. What about you, Upādhyāya?' Shang cited the story of Mazu ascending the hall and Baizhang rolling up the mat to interrogate him. Before he finished speaking, the gentleman overturned the table. Shang cried out loudly: 'Registrar Zhang is murdering someone!' The gentleman leapt up, asked a bystander monk, 'What about you?', and when the monk was at a loss, struck him. Turning to Shang, he said: 'The ancestors did not finish, bringing disaster upon the descendants.' Shang laughed heartily. The gentleman presented a verse: 'The nidāna of rolling up the mat is exceedingly wondrous; / The various quarters hear it cited, and all knit their brows. / The table kicked over, people scatter like stars; / A straightforward fellow from the beginning never accepts deception.' Shang replied: 'Never has a high price shown him leniency; / On the field of a hundred battles, he raises both eyebrows. / Seizing the horns and storming the barrier—you understand! / In the monasteries, who would dare deceive you again?' In the guichou year of Shaoxing, he placed first among the scholars. He called upon Shang again at Dong'an. Shang said: 'Fushan Yuanjian said: "Even if you enter Fenyang's room, you have only reached Fushan's gate; you have not yet seen this old monk." What do you say?' The gentleman scolded the attendant monk: 'Why don't you reply?' The monk was at a loss. The gentleman slapped the monk and said: 'In a toad's hole, there truly are no flood dragons!' In the autumn of the dingsi year, Chan Master Dahui took charge of Jingshan. Students looked up to him like stars in the sky. The gentleman read his essential sayings and sighed: 'By this I know the ancestral school still has someone.' He carried them to Shang, regretting he had not yet met him. When he became Vice Minister of Rites, Assistant Administrator Master Liu invited Dahui to expound the Dharma at Tianzhu. The gentleman went three times without meeting him. When Dahui paid a return call, they only exchanged polite greetings upon seeing each other, and Dahui also quietly recognized him. Soon after, having received a sacrificial post, he returned to his home village. Reaching Jingshan, he discussed 'the investigation of things' (gewu) with Supervising Secretary Feng and other gentlemen. Dahui said: 'You only know that there is "the investigation of things" (gewu), but you do not know that there is "things investigating" (wuge).' The gentleman was bewildered. Dahui laughed heartily. The gentleman said: 'Can the Master give an elucidation?' Dahui said: 'Have you not seen what is recorded in popular tales? A Tang person conspired in rebellion with An Lushan. That person had formerly been governor of Lang, where a portrait of him hung. When Emperor Xuanzong took refuge in Shu, seeing it, he became enraged and ordered an attendant to strike the portrait's head with a sword. At that time, the governor of Lang was in Shaanxi; his head suddenly fell to the ground.' Hearing this, the gentleman instantly grasped the profound purport. He wrote on the wall of Budong Veranda: 'Zishao investigates things; / Miaoxi's things investigate. / If you wish to know the single thread that binds them: / Two five-hundreds.' Only then did Dahui approve him. Later he governed Shaoyang. While observing mourning for his father, he passed through Jingshan and fed the monks. Those in power suspected that Dahui discussed court affairs, so they banished Dahui to Hengyang and ordered the gentleman to observe his mourning at home. When the mourning ended, he was placed in confinement at Nan'an. In the spring of the bingzi year, receiving imperial grace, he returned north. While stopping at Xin'gan, Dahui happened to arrive, and their boats moored together as they spoke vigorously of the lineage essentials, never mentioning past events. The *Record of the Mind Transmission of the Yu Clan* states: 'Xian accompanied his maternal uncle returning to Xin'gan from below the ridges. On the occasion of meeting Dahui, his uncle told him to bow to him. Xian said: "I have never bowed to monks." His uncle said: "Just probe him for a moment." Xian knew that Dahui had studied books, so he brought up Zisi’s three sentences from the *Doctrine of the Mean* to question him: "What Heaven confers is called the nature; following the nature is called the Way; cultivating the Way is called instruction." Dahui said: "Since ordinary people neither know where their original destiny and natal stars fall, yet wish to drag good people into a pit of fire, how is it that the sages and worthies did not break it open right at the very first move?" Xian said: "Can our Master break it open for the sages and worthies?" Dahui said: "'What Heaven confers is called the nature' is the pure Dharma-body. 'Following the nature is called the Way' is the complete Reward-body. 'Cultivating the Way is called instruction' is the hundreds of millions of Transformation-bodies."' Xian was able to tell his uncle: 'Why decline to bow to him?' Afterwards, he was reassigned to govern Yongjia. In the autumn of the dingchou year, having requested a temple directorship, he took a detour to visit Dahui at Yuwang. The following year, Dahui received an imperial edict to resume leadership of Jingshan. He called upon the gentleman at Qingshan Cloister. The gentleman said: 'In my dreams I always recite the *Analects* and *Mencius*; why is that?' Dahui cited the *Sūtra of Complete Enlightenment*: 'Due to tranquility, the minds of the Tathāgatas of the ten directions are manifested within it like images in a mirror.' The gentleman said: 'Had it not been for the venerable master, I would never have heard this discourse.' His verse praising Huanglong’s Three Barriers says: 'How is my hand like a Buddha’s hand? / All the patch-robed monks in the world have no mouth. / Even if they hoist it up and walk, / They are still walking in a ghost cave—it cannot be concealed. / How is my foot like a donkey’s foot? / It is stuck fast in birdlime again. / Turning the body and going straight up to Tuṣita Heaven, / He has already suffered from their rat poison—it cannot be spat out. / Everyone has a birthplace and circumstances, / Remaining beneath the Iron Encircling Mountains for several thousand years. / When the three disasters reach straight up to the Fourth Dhyāna Heaven, / This donkey is still right by the side—mastering the work.' The gentleman set his mind upon the six perfections and made no plans for his descendants. Drawing upon the good spiritual friends of the *Avataṃsaka Sūtra*, he provided two meals each day to feed monks. He also once made offerings to the sixteen great devas, and the tea in all their cups turned to milk. He wrote a verse: 'I bow my head to the Buddha, Dharma, and Saṅgha of the ten directions; / I bow my head to all the Dharma-protecting devas. / My present offering to the Three Jewels and the devas / Is like a drop in the ocean, a hair on an ox. / What wondrous art could evoke such a response? / Let me borrow conceptual consciousness to explain it to you: / My mind is not different from the Buddhas and devas; / The moment a single speck of dust arises, the great earth is divided. / If the dust dissolves and awareness is round and pure, / It is for this reason that the Buddhas and devas descend. / When I wish to make offerings to the Buddhas, the Buddhas appear; / When I wish to make offerings to the devas, the devas also appear. / If a disciple of the Buddha should harbor doubts, / Let him ask: Where did this milk come from? / Doubts are dust, and dust is doubts; / In the end they bear no resemblance to Buddhas and devas. / I now sweep away doubts for you, / Like hot water poured on snow, fire melting ice. / If you now have even the slightest doubt or confusion, / The sparrowhawk has already reached Silla.'