續傳燈錄 9.13

9.13

東京淨因淨照道臻禪師。福州古田戴氏子也。父夢偉然黃冠裳者導從至舍。母遂妊。又夢天樂黃幡梵唄引厖眉碧眼一僧至。即誕師。幼不茹葷。十四歲投上生院出家持頭陀行。十九為大僧。閱大小經論。置不讀曰。此方便說耳。即持一鉢走江淮。所參知識甚多而得旨於浮山。江州承天虛席欲致師。非師所欲。乃遊丹陽寓止因聖寺。一日行江上顧舟默計曰。當隨所往信吾緣也。問舟師曰。載我船尾可乎。舟師笑曰。師欲何之我入汴船也。師因曰。吾偶欲遊京師。遂載之而北。謁淨因大覺璉禪師。璉使首眾於坐下。及璉歸吳。眾請以師嗣焉。開法之日英宗遣中使。降香賜紫方袍覺照師號。京師都會好惡萬端。貴人達官盈門。而師一目之。萬口一辭咸以為本色道人。莫不加敬。積數年元豐三年春。慈聖光獻上仙。神宗詔至慶壽宮說法僧問。慈聖仙游定歸何所。師曰。水流元在海。月落不離天。上大悅。詔設高廣坐恣人問答。左右上下得未曾有。歡聲動宮殿。賜與甚厚。又語執政。道臻素有德行。可擇一美號進呈。乃賜號淨照禪師。京城創諸禪剎。闢相國寺為慧林智海二禪寺。其命主僧必使師擇之。宿老皆從風而靡。高麗使三僧來就學。師隨根開導皆契宗旨。師為人渠渠靜退似不能言。性慈祥純謹奉身至約。一布裙二十年不易。無所嗜好。嘗雪方丈之西壁。請文與可掃墨竹。謂人曰。吾使游人見之心自清涼。此君蓋替我說法也。所居都城西隅衲子四十餘輩。頹然不出戶。三十年如一日。元祐八年八月十七日。忽語門弟子淨圓曰。吾更三日行矣。及期沐浴更衣說偈已跏趺而化。閱世八十。坐六十一夏。黃魯直嘗題其像曰。老虎無齒臥龍不吟。千林月黑六合雲陰。遠山作眉紅杏腮。嫁與春風不用媒。老婆三五少年日。也解東塗西抹來。可想見其高致也。師初出世。僧問。師唱誰家曲宗風嗣阿誰。師曰。有錢使錢無錢守貧。僧云。月華嫡子臨濟兒孫。師曰。放爾三十棒。問如何是淨因境。師曰。法廣殿牌仁宗親寫。僧云。如何是境中人。師曰。六代祖師天下聞。問如何是道中人。師曰。萬家烟火外一枕水雲間。問如何是佛。師曰。朝粧香暮換火。問如何是觀音妙智力。師曰。河南犬吠河北驢鳴。問如何是祖師西來意。師曰。拄杖橫擔不到肩。僧云。謝師答話。師曰。錯認定盤星。乃曰。一問一答無有盡時。古人喚作無盡藏海。亦呼為方便門。於納僧面前遠矣。何故權柄在手縱奪自由。坐斷毘盧壁立千忉。善財樓閣孰肯閑游。華藏琅函豈能看取。丈夫猛利本合如然。過後思量成第二月。除茲投機徇器止宿草菴。就下平高曲成萬物。周流無滯觸處皆通。苟不盡毫毛自取其咎。如斯談說笑殺衲僧。且道誰是解笑者。良久曰。看取。便下座。又示眾拈拄杖曰。楖栗木杖子。善能談佛祖。聾人既得聞。啞人亦解語。指白石為玉。點黃金為土。便恁麼會去。他家未相許。不相許莫莽鹵。南街打鼓北街舞。卓一下。

Chan Master Jingyin Jingzhao Daozhen of the Eastern Capital was a native of Gutian in Fuzhou, of the Dai clan. His father dreamed of a majestic figure in yellow cap and robes leading an entourage into their house, whereupon his mother became pregnant. She also dreamed of heavenly music, yellow banners, and Sanskrit chanting leading a monk with thick eyebrows and blue-green eyes to them, and then she gave birth to the Master. From childhood he did not consume meat. At age fourteen, he went to Shangsheng Monastery to leave home and observed dhūta practices. At nineteen, he became a fully ordained monk. Reading the sūtras and treatises of both the Lesser and Greater Vehicles, he put them aside and stopped reading them, saying, "These are merely expedient teachings." He then took up a single bowl and traveled through the Jiang-Huai region. He visited very many kalyāṇamitras and attained the realization under Fushan. When the abbatial seat of Chengtian Monastery in Jiangzhou fell vacant, they wished to invite the Master, but this was not his desire; so he traveled to Danyang and stayed at Yinsheng Temple. One day, walking along the river, he looked at a boat and quietly considered, saying, "I should follow where it goes and trust my karmic affinity." He asked the boatman, "May I take passage at the stern of your boat?" The boatman smiled and said, "Where do you wish to go, Master? My boat is bound for Bianjing." The Master thereupon said, "I happen to wish to travel to the capital." The boatman then carried him north. He paid respects to Chan Master Jingyin Dajue Lian. Lian had him serve as head of the assembly under his seat. When Lian returned to Wu, the assembly requested that the Master succeed him. On the day he opened the Dharma hall, Emperor Yingzong dispatched an imperial envoy to bring incense and bestow a purple square robe and the master title Juezhao. In the capital metropolis, predilections were varied in ten thousand ways, and noblemen and high officials filled the doorway, yet the Master regarded them all with single impartiality. With ten thousand voices speaking as one, all took him to be an authentic person of the Way, and there was none who did not revere him. After several years passed, in the spring of the third year of Yuanfeng, Cisheng Guangxian passed away. Emperor Shenzong summoned him to the Qingshou Palace to preach the Dharma. A monk asked, "Where has Cisheng's immortal journey surely returned?" The Master said, "Flowing water is originally in the ocean; the setting moon does not leave the sky." The Emperor was greatly pleased, and decreed that a high and wide seat be set up, allowing anyone to engage in questions and answers. All around, above and below, attained what had never been before, and sounds of joy shook the palace halls. The imperial rewards were exceedingly generous. The Emperor also said to the chief minister, "Daozhen has long possessed virtuous conduct; let a fine title be selected and presented." He was thereupon bestowed the title Chan Master Jingzhao. When various Chan monasteries were founded in the capital, Xiangguo Monastery was divided into the two Chan monasteries of Huilin and Zhihai. The monks ordered to take charge of them were inevitably chosen by the Master. The elder monks all followed him like grass bending in the wind. Goryeo sent three monks to study under him; the Master guided them according to their capacities, and all accorded with the lineage tenets. As a person, the Master was broad-minded, tranquil, and retiring, seeming unable to speak. By nature he was compassionate, pure, and cautious, maintaining his personal needs with utmost frugality. He did not change his single cloth skirt for twenty years, and had no fondnesses. Once, having whitewashed the western wall of the abbot's quarters, he asked Wen Yuke to paint ink bamboos on it, and said to people, "I make it so that visitors who see this will naturally find peace and coolness in their minds; this gentleman is indeed preaching the Dharma on my behalf." In the western corner of the capital city where he resided, more than forty patch-robed monks stayed; relaxed and at ease, he did not step outside the door, thirty years passing like a single day. On the seventeenth day of the eighth month in the eighth year of Yuanyou, he suddenly said to his disciple Jingyuan, "I shall depart in three more days." When the time arrived, he bathed, changed his robes, recited a gāthā, and then passed away cross-legged. He had lived eighty years and sat sixty-one summer retreats. Huang Luzhi once inscribed his portrait: "An old tiger without teeth, a reclining dragon does not chant. / A thousand forests in the black of the moon, the six directions overcast with clouds. / Distant mountains serve as eyebrows, red apricots as cheeks; / Married to the spring breeze without need of a matchmaker. / In the young days of a matron in her prime, / She also knew how to apply makeup here and there." One can imagine from this his lofty grace. When the Master first appeared in the world, a monk asked, "Whose family's tune does the Master sing? Whose house style do you inherit?" The Master said, "When having money, spend money; when without money, abide in poverty." The monk said, "The legitimate son of Yuehua, the offspring of Linji." The Master said, "I let you off thirty blows." A monk asked, "What is the environment of Jingyin?" The Master said, "The plaque of Faguang Hall was personally inscribed by Emperor Renzong." The monk said, "What is the person in the environment?" The Master said, "The Patriarchs of the six generations are heard throughout the world." A monk asked, "What is the person in the Way?" The Master said, "Beyond ten thousand homes of smoke and fire, a single pillow amidst waters and clouds." A monk asked, "What is the Buddha?" The Master said, "In the morning, apply incense; in the evening, change the fire." A monk asked, "What is the wondrous wisdom power of Avalokiteśvara?" The Master said, "In Henan the dogs bark; in Hebei the donkeys bray." A monk asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "The staff carried horizontally does not reach the shoulder." The monk said, "Thank you, Master, for answering my question." The Master said, "You have mistakenly identified the zero mark on the steelyard." He then said, "One question and one answer have no end. The ancients called it the ocean of inexhaustible treasuries, and also called it the gate of expedients. Before a patch-robed monk, it is far off indeed. Why? The handle of authority is in hand, giving and taking away at will. Sitting across and cutting off Vairocana, standing like a wall of a thousand fathoms. Who would care to roam at leisure in the towers of Sudhana? How could one read through the jade-inlaid cases of the Flower Treasury? A vigorous and sharp hero originally ought to be like this. Thinking about it afterward turns it into a second moon. Apart from this, matching capacities and accommodating vessels, one lodges in a thatched hut; conforming to the low and leveling the high, one subtly accomplishes the myriad things; flowing all around without obstruction, everywhere is penetrated. If one does not exhaust the finest hair, one brings the fault upon oneself. Talking and expounding like this makes patch-robed monks laugh to death! And tell me, who is the one that understands how to laugh?" After a long pause he said, "Look closely!" He then descended the seat. He also showed the assembly by holding up his staff and saying, "The staff of jili wood / Is well able to talk of Buddhas and Patriarchs. / The deaf are able to hear it; / The mute also understand how to speak. / It points to white stones as jade; / It touches yellow gold into soil. / If you understand it just like this, / The other house does not yet approve. / If they do not approve, do not be reckless: / On the South Street drums are beaten, on the North Street they dance." He struck once.