續傳燈錄 6.16

6.16

越州天衣義懷禪師永嘉樂清陳氏子也。世以漁為業。母夢星殞於屋乃孕。及產尤多吉祥。兒時坐船尾。父得魚付師貫之。師不忍乃私投江中。父怒笞之。師恬然如故。長遊京師依景德寺為童行。天聖中試經得度。謁金鑾善葉縣省。皆蒙印可。遂由洛抵龍門。復至都下欲繼宗風。意有未決。忽遇言法華拊師背曰。雲門臨濟。去及至姑蘇禮明覺於翠峯。覺問。汝名甚麼。曰義懷。覺曰。何不名懷義。曰當時致得。覺曰。誰為汝立名。曰受戒來十年矣。覺曰。汝行脚費多少草鞋。曰和尚莫瞞人好。覺曰。我也沒量罪過汝也沒量罪過爾作麼生。師無語。覺打曰。脫空謾語漢出去。入室次。覺曰。恁麼也不得不恁麼也不得恁麼不恁麼總不得。師擬議。覺又打出。如是者數四。尋為水頭。因汲水折擔忽悟。作投機偈曰。一二三四五六七。萬仞峯頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。覺聞拊几稱善。後七坐道場。化行海內嗣法者甚眾。住後僧問。如何是佛。師曰。布髮掩泥橫身臥地。曰意旨如何。師曰。任是波旬也皺眉。曰恁麼則謝師指示。師曰。西天此土。問學人上來請師說法。師曰。林間鳥噪水底魚行。上堂。須彌頂上不扣金鐘。畢鉢巖中無人聚會。山僧倒騎佛殿。諸人反著草鞋。朝遊檀特暮到羅浮。拄杖針筒自家收取。上堂。衲僧橫說竪說。未知有頂門上眼。時有僧問。如何是頂門上眼。師曰。衣穿瘦骨露。屋破看星眠。上堂。夫為宗師須是驅耕夫之牛奪飢人之食。遇賤即貴遇貴即賤。驅耕夫之牛令他苗稼豐登。奪飢人之食令他永絕飢渴。遇賤即貴握土成金。遇貴即賤變金成土。老僧亦不驅耕夫之牛亦不奪飢人之食。何謂耕夫之牛。我復何用。飢人之食。我復何餮。我也不握土成金也不變金作土。何也。金是金土是土。玉是玉石是石。僧是僧俗是俗。古今天地古今日月古今山河古今人倫。雖然如是。打破大散關幾箇迷逢達磨。上堂。雁過長空影沈寒水。雁無遺蹤之意。水無留影之心。若能如是方解向異類中行。不用續鳧截鶴夷嶽盈壑。放行也百醜千拙。收來也攣攣拳拳。用之則敢與八大龍王鬪富。不用都來不直半分錢。參。僧問。天不能蓋地不能載。未審是甚麼人。師曰。掘地深埋。曰此人還受安排也無。師曰。土上更加泥。問牛頭未見四祖時如何。師曰。長江無六月。曰見後如何。師曰。一年一度春。室中問僧。無手人能行拳。無舌人解言語。忽然無手人打無舌人。無舌人道箇甚麼又曰。蜀魄連宵叫。鵽鳩終夜啼。圓通門大啟。何事隔雲泥。晚年以疾居池陽杉山菴。門弟子智才住臨平之佛日。迎歸侍奉。才如蘇城未還。師速其歸。及踵門師告之曰。時至吾行矣。才曰。師有何語示徒。乃說偈曰。紅日照扶桑。寒雲封華嶽。三更過鐵圍。拶折驪龍角。才問。卵塔已成如何是畢竟事。師舉拳示之。遂就寢推枕而寂。塔全身寺東之原。崇寧中諡振宗禪師。

Chan Master Yihuai of Tianyi in Yuezhou was a son of the Chen family of Yueqing in Yongjia. For generations, they made fishing their livelihood. His mother dreamed of a star falling upon the house and thereupon became pregnant; when she gave birth, there were many auspicious omens. As a child sitting at the stern of the boat, when his father caught fish and gave them to the master to string up, the master could not bear it and secretly threw them into the river. His father was enraged and whipped him, but the master remained placid as before. When grown, he traveled to the capital and relied upon Jingde Temple as a postulant. During the Tiansheng era, he passed the scriptural examination and was ordained. He visited Jinluan Shan and Yexian Sheng, and received the seal of approval from both. He then went from Luoyang to Longmen, and again arrived at the capital, wishing to continue the lineage style, yet his mind remained undecided. Suddenly he met Yan Fahua, who patted the master's back and said, 'Yunmen and Linji—go!' When he reached Gusu, he paid homage to Mingjue at Cuifeng. Jue asked, 'What is your name?' He replied, 'Yihuai.' Jue said, 'Why not Huaiyi?' He said, 'It was arranged at that time.' Jue said, 'Who established your name?' He said, 'It has been ten years since I received the precepts.' Jue said, 'How many straw sandals have you worn out on your itinerant pilgrimages?' He said, 'It would be best for the upādhyāya not to deceive people.' Jue said, 'I have measureless faults, and you have measureless faults; what do you make of this?' The master had no words. Jue struck him and said, 'Empty-talking, deceitful fellow, get out!' Next, when he entered the abbot's room, Jue said, 'Neither like this will do, nor not like this will do; both like this and not like this will not do at all.' The master hesitated, and Jue struck him out again. This happened several times. Soon after, he became the water carrier. While drawing water, the carrying pole snapped, and he suddenly awakened. He composed a verse presenting his realization: / 'One, two, three, four, five, six, seven, / Standing on one foot atop a ten-thousand-fathom peak. / Seizing the bright pearl from beneath the black dragon's chin, / In a single word, I see through Vimalakīrti.' / Hearing this, Jue patted his table and praised him. Later, he occupied seven bodhimaṇḍas, his teaching spread throughout the realm, and those who inherited his Dharma were very numerous. After he became abbot, a monk asked, 'What is the Buddha?' The master said, 'Spreading hair to cover the mud, lying prone across the ground.' The monk asked, 'What is the meaning?' The master said, 'Even Pāpīyas would knit his brows.' The monk said, 'In that case, I thank the master for his instruction.' The master said, 'Western Heaven and this land.' A monk asked, 'The student comes forward to request that the master preach the Dharma.' The master said, 'Birds chirp in the woods; fish swim at the bottom of the water.' He ascended the hall: 'Atop Mount Sumeru, the golden bell is not struck; within Pipala Cave, no one gathers. The mountain monk rides the Buddha hall backward; all of you put on your straw sandals in reverse. In the morning roaming Danda, in the evening reaching Luofu. Retrieve the staff and needle case for yourselves.' He ascended the hall: 'Patch-robed monks speak horizontally and vertically, yet do not know they have an eye on top of the crown of the head.' A monk then asked, 'What is the eye on top of the crown of the head?' The master said, 'Robes worn through, lean bones exposed; the roof broken, sleeping while looking at the stars.' He ascended the hall: 'To be an ancestral teacher, one must drive away the plowman's ox and snatch away the starving man's food. Meeting the base, make it noble; meeting the noble, make it base. Driving away the plowman's ox makes his crops plentiful; snatching away the starving man's food makes him forever severed from hunger and thirst. Meeting the base, make it noble: grasp dirt and turn it into gold. Meeting the noble, make it base: turn gold into dirt. This old monk does not drive away the plowman's ox, nor do I snatch away the starving man's food. Why? What use have I for the plowman's ox? Why should I devour the starving man's food? I also do not grasp dirt to make gold, nor do I turn gold into dirt. Why? Gold is gold, dirt is dirt. Jade is jade, stone is stone. Monks are monks, laypeople are laypeople. Ancient and modern heaven and earth; ancient and modern sun and moon; ancient and modern mountains and rivers; ancient and modern human relationships. Although it is like this, having broken through Dasan Pass, how many who were deluded have encountered Bodhidharma?' He ascended the hall: 'The wild geese cross the vast sky, their shadows sinking into the cold water. The geese have no intention of leaving a trace; the water has no mind to retain the shadow. If you can be like this, only then will you understand walking among different kinds. There is no need to lengthen the duck's legs, cut the crane's legs, level the peaks, or fill the ravines. Giving free rein, there are a hundred uglinesses and a thousand clumsinesses; drawing back, it is contracted and clenched. If used, one dares to contend in wealth with the eight great dragon kings; if not used, it is not worth half a coin altogether. Investigate!' A monk asked, 'Heaven cannot cover him, and earth cannot carry him; who might this person be?' The master said, 'Dig into the earth and bury him deep.' The monk asked, 'Does this person still accept arrangements?' The master said, 'Add even more mud on top of the dirt.' A monk asked, 'How was it before Niutou met the Fourth Patriarch?' The master said, 'The Changjiang has no sixth month.' The monk asked, 'How about after he met him?' The master said, 'Spring arrives once a year.' In the abbot's room, he asked a monk, 'A handless person can throw a punch; a tongueless person can speak. Suddenly the handless person strikes the tongueless person—what does the tongueless person say?' He also said: / 'The cuckoo cries through successive nights; / The francolin weeps throughout the evening. / The gate of complete penetration is flung wide open; / Why are you separated by clouds and mud?' / In his late years, due to illness, he lived at Shanshan Hermitage in Chiyang. His disciple Zhicai, who resided at Fori in Linping, came to welcome him back to attend upon him. When Cai went to Suzhou and had not yet returned, the master urged his return. When Cai arrived at the threshold, the master told him, 'The time has arrived; I am departing.' Cai said, 'What words does the master have to instruct your disciples?' Thereupon he spoke a verse: / 'The red sun shines upon Fusang; / Cold clouds envelop Mount Hua. / At the third watch, passing beyond the Iron Enclosure; / Snapping the horn of the black dragon.' / Cai asked, 'The egg-shaped stupa is already completed; what is the ultimate matter?' The master raised his fist and showed it to him. He then took to his bed, pushed away the pillow, and passed away. His whole body was stupaed on the plain east of the temple. During the Chongning era, he was posthumously granted the title Chan Master Zhenzong.