續傳燈錄 5.8

5.8

杭州佛日契嵩禪師。藤州鐔津李氏子。七歲出家十三得度。十九遊方遍參知識。得法于洞山。師夜則頂戴觀音像而誦其號。必滿十萬乃寢以為常。自是世間經書章句不學而能。作原教論十餘萬言。明儒釋之道一貫。以抗宗韓排佛之說。讀之者畏服。後居永安蘭若。著禪門定祖圖傳法正宗記輔教編。上進仁宗皇帝覽之加嘆。行傳法院編次入藏。下詔褒寵賜號明教。宰相韓琦大參歐陽脩。皆延見而尊禮之。洎東還熙寧四年六月四日晨興寫偈曰。後夜月初明。吾今喜獨行。不學大梅老。貪聞鼯鼠聲。至中夜而化。闍維不壞者五。曰頂曰耳曰舌曰童真曰數珠。其頂骨出舍利紅白晶潔。道俗合諸不壞葬於故居永安之左。後住淨慈北磵居簡嘗著五種不壞贊。師有文集二十卷。目曰鐔津。盛行于世。洪洲太守許式。參洞山得正法眼。一日與泐潭澄上藍溥坐次。潭問。聞郎中道。夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。公曰。今日放衙早。潭曰。聞答泗州大聖在揚州出現底是否。公曰。別點茶來。潭曰。名不虛傳。公曰。和尚早晚回山。潭曰。今日被上藍覷破。藍便喝。潭曰。須是爾始得。公曰。不奈船何打破戽斗。

Chan Master Qisong of Fori in Hangzhou was a son of the Li family of Tanjut in Tengzhou. At age seven he left home, and at thirteen he was ordained. At nineteen he traveled around visiting kalyāṇamitras everywhere, and attained the Dharma under Dongshan. At night the master would wear an image of Guanyin on his head and recite her name, invariably completing one hundred thousand repetitions before going to sleep as his regular practice. From then on, worldly classics, books, chapters, and sentences he could master without studying. He composed the Treatise on the Origin of the Teaching (Yuanjiao lun) in over one hundred thousand words, elucidating that the ways of Confucianism and Buddhism are joined by a single thread, so as to counter the anti-Buddhist arguments of Han Yu’s school; those who read it were awed into submission. Later he lived at the Yongan Hermitage, where he wrote the Chart of the Fixed Patriarchs of the Chan School (Chanmen dingzu tu), the Record of the True Lineage of Dharma Transmission (Chuanfa zhengzong ji), and the Collection for Assisting the Teaching (Fujiao bian). He presented them to Emperor Renzong, who examined them with deep admiration, and sent orders to the Dharma Transmission Academy to edit and incorporate them into the Canon, issuing an edict bestowing praise and honor and conferring the title Mingjiao. The Grand Councilor Han Qi and Participant in Determining Governmental Affairs Ouyang Xiu both invited him for audience and treated him with reverence. When he returned east, at dawn on the fourth day of the sixth month in the fourth year of the Xining reign era, he wrote a verse: ‘Later in the night the moon begins to shine bright; / Today I gladly walk alone. / I will not follow old Damei, / Coveting to hear the sound of the flying squirrel.’ At midnight he passed away. There were five parts that did not decay during cremation: the crown of the head, the ears, the tongue, the virile member, and the rosary. The skull bone yielded crystalline, pure red and white relics. Monastics and laypeople combined the indestructible parts and buried them to the left of his former dwelling at Yongan. Later, Beijian Jujian, who resided at Jingci, once wrote a Eulogy on the Five Indestructible Things. The master had a collected works in twenty fascicles, titled Tanjin, which circulated widely in the world. Xu Shi, the Prefect of Hongzhou, studied under Dongshan and attained the correct Dharma eye. One day, while he was seated with Letan Cheng and Shanglan Pu, Letan asked, “I hear that you said, Official, ‘Sitting at night on the stone connected to the clouds; / Planting in spring the pine bringing rain.’ At that time, what words did you reply to Dongshan?” The prefect said, “Today government business was dismissed early.” Letan said, “I hear you replied that the Great Saint of Sizhou appeared in Yangzhou—is that so or not?” The prefect said, “Serve some different tea.” Letan said, “Your reputation is not falsely spread.” The prefect said, “When does the Upādhyāya return to the mountain?” Letan said, “Today I was seen through by Shanglan.” Lan then shouted. Letan said, “It had to be you to manage it.” The prefect said, “Unable to do anything about the boat, one smashes the bailer.”