釋迦牟尼佛
Shakyamuni Buddha
釋迦牟尼佛。(賢劫第四尊)周昭王二十四年甲寅歲四月八日生。至四十二年二月八日。年十九。欲求出家。而自念言。當復何遇。即於四門遊觀。見四等事。心有悲喜。而作思惟。此老病死。終可厭離。於是。夜子時。有一天人。名曰淨居。於窗牖中。叉手白言。出家時至。可去矣。太子聞已。心生歡喜。即逾城而去。於檀特山中修道。始於阿藍迦藍處。三年學不用處定。知非便捨。復至鬱頭藍弗處。三年學非非想定。知非亦捨。又至象頭山。同諸外道。日食麻麥。經于六年。故經云。以無心意無受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。令至菩提。故普集經云。菩薩於二月八日明星出時成道。號天人師。時年三十矣。即穆王三年癸未歲也。既而於鹿野苑中。為憍陳如等五人。轉四諦法輪。而證道果。說法住世四十九年。後告弟子摩訶迦葉。吾以清淨法眼涅槃妙心。實相無相微妙正法。將付於汝。汝當護持。并勑阿難。副貳傳化。無令斷絕。而說偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。爾時世尊說此偈已。復告迦葉。吾將金縷僧伽梨衣。傳付於汝。轉授補處。至慈氏佛出世。勿令朽壞。爾時世尊至拘尸那城。告諸大眾。吾今背痛。欲入涅槃。即往熈連河側。娑羅雙樹下。右脇累足。泊然宴寂。自世尊滅後。一千一十七年。教至中夏。即後漢永平十年戊辰歲也○世尊纔生下。乃一手指天。一手指地。周行七步。目顧四方曰。天上天下。唯吾獨尊(雲門偃云。我當時若見。一棒打殺。與狗子喫。貴圖天下太平 雪竇顯云。便與掀倒禪牀 法昌遇云。好一棒。太遲生。未離兜率。脚跟下好與一錐。豈到今日。雖然如是。也是賊過後張弓 雲峰悅云。雲門雖有定亂之謀。且無出身之路 保寧勇頌云。混沌未分人未曉。乾坤纔剖事潛彰。天生伎倆能奇恠。末上輸他弄一場天童華云。雲門此話雖行。未免落他陷穽。黃面老子。末上賣峭。正是依草附木。二俱不了。以左手拍禪牀云。過這邊著。汝諸人。還知明果落處麼。珊瑚枕上兩行淚。半是思君半恨君 高峯妙云。世尊。大似靈龜曳尾。自取喪身之兆雲門雖則全提正令。也是為他閑事長無明。當時但於地上。劃一圓相。就圓相中。書箇丁字。復展兩手示之。管取冰消瓦解 楚石琦頌云。九龍吐水自空來。襯足金蓮徧地開。天上人間藏不得。這回不免出胞胎。獨稱尊向誰說。錯承當第二月。且如何是第一月。咄 金粟悟云。我不似雲門大驚小恠。我當時若見。但向前以手加額云。猫。看他面皮向甚處着。他若更擬議。便與驀面一睡 徑山信云。世尊奇特。忒殺奇特。未免傍觀者哂。頌云。七步周行也不妨。指天指地便郎當。大風吹倒梧桐樹。自有傍人說短長)○世尊一日陞座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座(芭蕉徹云。忙忙者。帀地普天雪竇顯頌云。列聖叢中作者知。法王法令不如斯。會中若有仙陀客。何必文殊下一槌 天童覺頌云。一段真風見也麼。元元化母理機梭。織成古錦含春象。無奈東君漏泄何 萬峯蔚云。世尊也是起模畵樣。文殊亦乃見境生情。出來道箇諦觀法王法法王法如是。且道此語落在文殊處落在世尊處 金粟悟云。文殊。大似認影迷頭。世尊。也是脚跟不着地徑山信云。雙髻當時若在。奪却文殊槌子。喝一喝。看那黃面老人。作何去就。頌云。張郎沉醉一盃酒。扶醉李郎醉更深。不顧脚跟三尺水。只貪縱步上高岑)○世尊一日陞座。默然而坐。阿難白椎曰。請世尊說法。世尊曰。會中。有二比丘犯律行。我故不說法。阿難以他心通。觀是比丘。遂乃遣出。世尊還復默然。阿難又白。適來為二比丘犯律。是二比丘已遣出。世尊何不說法。世尊曰。吾誓不為二乘聲聞人說法。便下座(南堂靜云。前箭猶輕後箭深 高峰妙云。世尊能挽千鈞之弩。銀山鐵壁。箭箭相通。阿難雖有隱身之術。殊不覺髑髏後中箭。還有軃得過底麼)○世尊一日陞座。大眾集定。迦葉白椎曰。世尊說法竟。世尊便下座(芭蕉徹云。兩箇漢。大似無孔笛。遇著氊拍板)○世尊九十日在忉利天。為母說法。及辭天界而下時。四眾八部。俱往空界奉迎。有蓮花色比丘尼。作念云。我是尼身。必居大僧後見佛。不如用神力。變作轉輪聖王。千子圍繞初見佛。果滿其願。世尊纔見。乃訶曰。蓮花色比丘尼。汝何得越大僧見吾。汝雖見吾色身。且不見吾法身。須菩提巖中宴坐。却見吾法身(薦福懷云。蓮華色比丘尼。被熱謾且置。還知瞿曇老人性命。在別人手裏麼)○世尊。昔因文殊至諸佛集處。值諸佛。各還本處。唯有一女人。近彼佛坐。入於三昧。文殊乃白佛云。何此人得近佛坐。而我不得。佛告文殊。汝但覺此女。令從三昧起。汝自問之。文殊遶女人三帀。鳴指一下。乃托至梵天。盡其神力。而不能出。世尊曰。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙國土。有罔明菩薩。能出此女人定。須臾罔明大士從地涌出。作禮世尊。世尊勑罔明出。罔明却至女子前。鳴指一下。女子於是從定而出(翠巖芝問僧。文殊是七佛師。為甚出女子定不得。罔明菩薩。下方而至。但彈指一聲。便能出定。莫有對者。乃自代云。僧投寺裏宿。賊打不防家 五雲逢云。不惟文殊不能出此定。但恐如來。也出此定不得。祇如教意。怎生體解 天衣懷。頌云。文殊托上梵天。罔明輕輕彈指。女子黃面瞿曇。看它一倒一起 石門易頌云。坐擁羣峯覆白雲。鶯啼深谷不知春。巖前花雨紛紛落。夢覺初回識故人 昭覺勤頌云。大定等虗空。廓然誰辨的。女子與瞿曇。據令何調直。師子奮迅兮搖蕩乾坤。象王回旋兮不費餘力。孰勝孰負。誰出誰入。雨散雲收。青天白日。君不見。馬駒踏殺天下人。臨濟未是白拈賊 徑山杲頌云。出得出不得。是定非正定。罔明與文殊。喪却窮性命 高峯頌云。兩兩成羣罪莫窮。謾將鼠伎逞英雄。當時若作今時世。縱使瞿曇也不中 楚石琦頌云。一切處是定。出入有何拘。瞿曇推倒女子。罔明扶起文殊。咄咄咄噓嚧噓。覿面相逢不識渠 金粟悟頌云。出得出不得。無在無不在。女子與瞿曇。靈山元一隊。君不見。臺山路上驀直婆。明州市裏憨布袋 徑山信云。也奇恠。文殊乃七佛之師。因甚出女人定不得。且道。利害在甚麼所〔在〕頌云。子丑寅卯辰巳午。甲乙丙丁莫莾鹵。瞥然撞着李將軍。石頭何用千鈞弩)○世尊。因波斯匿王問。勝義識中。有世俗諦否。若言無。智不應二。若言有。智不應一。一二之義。其義云何。佛言。大王。汝於過去龍光佛法中。曾問此義。我今無說。汝今無聽。無說無聽。是名為一義二義(翠巖真云。波斯匿王。善問不善答。世尊。善答不善問。一人理上偏枯。一人事上偏枯。翠巖當時若見。點一把火。照看黃面老面皮厚多少 薦福懷云。諸仁者。大王分明問。世尊分明答。賓主歷然。作麼生說箇無說無聞底道理)○世尊。一日見文殊在門外立。乃曰。文殊文殊。何不入門來。文殊曰。我不見一法在門外。何以教我入門(報慈遂徵云。為復是門外語門內語 溈山喆代云。吾不如汝 黃龍新云。文殊恁麼道。入得門入不得門。若入得門。冰消瓦解)○世尊一日坐次。見二人舁豬過。乃問。這箇是甚麼。曰佛具一切智。豬子也不識。世尊曰。也須問過(大陽玄云。不因世尊問。洎乎忘却 地藏恩云。瞿曇老漢。也是無端。大似節目上更生節目。忽被二人呵呵大笑。舁豬便行。一場懡㦬)○世尊。因有異學問。諸法是常邪。世尊不對。又問諸法是無常邪。亦不對。異學曰。世尊具一切智。何不對我。世尊曰。汝之所問。皆為戲論(高峰妙云。異學有言若啞。世尊無語如雷遮裏見得分明。正是增益戲論。何故。諦聽諦聽)○世尊。一日示隨色摩尼珠。問五方天王。此珠而作何色。時五方天王。互說異色。世尊復藏珠入袖。却擡手曰。此珠作何色。天王曰。佛手中無珠。何處有色。世尊嘆曰。汝何迷倒之甚。吾將世珠示之。便各彊說有青黃赤白色。吾將真珠示之。便總不知。時五方天王。悉皆悟道○世尊。因乾闥婆王獻樂。其時山河大地。盡作琴聲。迦葉起作舞。王問。迦葉豈不是阿羅漢。諸漏已盡。何更有餘習。佛曰。實無餘習。莫謗法也。王又撫琴三徧。迦葉亦三度作舞。王曰。迦葉作舞豈不是。佛曰。實不曾作舞。王曰。世尊何得妄語。佛曰。不妄語。汝撫琴。山河大地木石。盡作琴聲。豈不是。王曰是。佛曰。迦葉亦復如是。所以實不曾作舞。王乃信受(修山主。問澄源禪師。乾闥婆王奏樂。直得須彌岌峇。海水騰波。迦葉作舞。作麼生會。源云。迦葉過去世曾作樂人來。習氣未除。修云。須彌岌峇。海水騰波。又作麼生。澄源休去 法眼代云。正是習氣 虗堂愚頌云。有三尺劍。可以謁趙國。無千里眼。難以見懸絲。巍巍堂堂。三界大師 徑山信云。乾闥婆王。被世尊東扯西拽。說得却好。王雖懡㦬而退。且信一半。頌云。風不來樹不動。田雞不跳草不動。乾闥婆王眼失睛。埋冤迦葉偷糟甕)○世尊。因外道問。昨日說何法。曰說定法。外道曰。今日說何法。曰不定法。外道曰。昨日說定法。今日何說不定法。世尊曰。昨日定今日不定(五祖戒云。何得將別人物。作自己用 溈山哲云。世尊。大似看樓打樓。大溈即不然。待問昨日說定今日何說不定。但云。非汝境界 薦福懷云。黃面老子。被外道拶著。出自偶然。雖然如此。邪正未分。若人辯得。許你頂門具眼)○世尊。因五通仙人問。世尊有六通。我有五通。如何是那一通。佛召五通仙人。五通應諾。佛曰。那一通你問我(雪竇顯云。老胡。元不知有那一通。却因邪打正 瑯琊覺云。世尊不知。可謂因正而打邪。五通。因邪而打正 翠巖芝云。五通如是問。世尊如是答。要且不會那一通 雲峯悅云。大小瞿曇。被外道勘破了。有傍不肯底麼。出來。我要問你。作麼生是那一通 雲蓋本云。世尊如是召。五通如是應。作麼生是那一通。良久云。姹女已歸霄漢去。獃郎猶向火邊棲 徑山杲云。今時有一種弄泥團漢。徃徃在那一通處。錯認定盤星斷橋倫頌云。那一通你問我。玄關倒插無鬚鎻。等閒一掣掣得開。三箇老婆相對坐。咄)○世尊。因普眼菩薩。欲見普賢。不可得見。乃至三度入定。徧觀三千大千世界。覔普賢。不可得見。而來白佛。佛曰。汝但於靜三昧中起一念。便見普賢。普眼於是纔起一念。便見普賢向空中。乘六牙白象(雲居舜云。諸仁者。且作麼生會。雲居道。普眼推倒世尊。世尊推倒普眼。你道。普賢在甚處金粟悟云。雲居恁麼道。未免傍觀者哂。乃召眾云。誰是傍觀者)○世尊。因自恣日。文殊三處過夏。迦葉欲白椎擯出。纔拈椎。乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問迦葉。汝擬擯那箇文殊。迦葉無對(昭覺勤云。可惜放過一著。待釋迦老子道你欲擯那箇文殊便與一椎。看他作麼合殺。頌云。大象不遊兔徑。燕雀安知鴻鵠。據令宛若成風。破的渾如齧鏃。徧界是文殊。徧界是迦葉。相對各儼然。舉槌何處罰。好一剳。金色頭陀曾落節 雲居元云。一家有事百家忙晦室明云。文殊徧越聖制。固是罪不容誅。大小世尊。前言不副後語。楞嚴會上道。如是文殊。若有二相。即非文殊。這裏又道。欲擯出那箇文殊。惑亂不少。育王當時作迦葉。且放過文殊。但擯出世尊一箇。何故。殺一有罪。而天下咸服 高峰妙云。文殊知底。迦葉不知。迦葉知底。文殊不知。彼彼不知且置。百千萬億文殊。那箇是真底)○世尊。因長爪梵志索論義。預約曰。我義若墮。我自斬首。世尊曰。汝義以何為宗。梵志曰。我以一切不受為宗。世尊曰。是見受否。梵志拂袖而去。行至中路。乃省謂弟子曰。我當回去斬首。以謝世尊。弟子曰。人天眾前。幸當得勝。何以斬首。梵志曰。我寧於有智人前斬首。不於無智人前得勝。乃歎曰。我義兩處負墮。是見若受。負門處麁。是見不受。負門處細。一切人天二乘。皆不知我義墮處。唯有世尊諸大菩薩。知我義墮。回至世尊前曰。我義兩處負墮。故當斬首以謝。世尊曰。我法中。無如是事。汝當回心向道。於是。同五百徒眾。一時投佛出家。證阿羅漢(天衣懷頌云。是見若受破家門。是見不受共誰論。匾擔驀折兩頭脫。一毛頭上現乾坤)○世尊。昔欲將諸聖眾。往第六天。說大集經。勑他方此土。人間天上。一切獰惡鬼神。悉皆輯會。受佛付囑。擁護正法。設有不赴者。四天門王。飛熱鐵輪。追之令集。既集會已。無有不順佛勑者。各發弘誓。擁護正法。唯有一魔王。謂世尊曰。瞿曇。我待一切眾生成佛盡。眾生界空。無有眾生名字。我乃發菩提心(薦福懷云。臨危不變真大丈夫。諸仁者。作麼生著得一轉語。與黃面老子出氣。尋常神通妙用。智慧辯才。到此總用不著。盡閻浮大地人。無不愛佛。到這裏。何者是佛。何者是魔。還有人辯得麼。良久云。欲得識魔麼。開眼見明。欲得識佛麼。合眼見暗。魔之與佛。以拄杖一時穿却鼻孔 徑山杲云。天衣老漢。恁麼批判。直是奇特。雖然如是。未免話作兩橛。若向何者是佛。何者是魔處。便休去。不妨令人疑著。却云。欲識魔麼。開眼見明。欲識佛麼。合眼見暗。郎當不少。又云。魔之與佛。以拄杖一時穿却鼻孔。雪上加霜。妙喜却與黃面老子。代一轉語。待這魔王道。眾生界空。無有眾生名字。我乃發菩提心。只向伊道。幾乎錯喚你作魔王。此語有兩負門。若人檢點得出。許伊具衲僧眼 楚石琦云。澤廣藏山。貍能伏豹。二大老。何用多言。只消對魔王道。魔王魔王。你認那箇作菩提心。還識得也未。設使一切眾生成佛盡。眾生界空。無有眾生名字。你要發心。也未許你在。管取拱手歸降 荊溪傳徵云。且道。這箇魔王。是歸依佛語。是不歸依佛語)○世尊。甞與阿難行次。見一古佛塔。世尊便作禮。阿難曰。此是甚麼人塔。世尊曰。此是過去諸佛塔。阿難曰。過去諸佛。是甚麼人弟子。世尊曰。是吾弟子。阿難曰。應當如是(德山密云。過去。是現在弟子。實有此理 笑巖寶云。世尊古佛。亦不須論。祇如阿難云應當如是。且別有甚麼長處若人分析得出。當可禮[佰-白+(?/木)]三拜 金粟悟別云。廣慧若作阿難。待世尊道是吾弟子。但問。佛是甚麼人弟子。待世尊擬開口時。便乃作禮即休。却謂應當如是。隨風倒柁。豈是丈夫)○世尊。因有外道問。不問有言。不問無言。世尊良久。外道讚歎曰。世尊大慈大悲。開我迷雲。令我得入。乃作禮而去。阿難白佛。外道得何道理。稱讚而去。世尊曰。如世良馬。見鞭影而行(雪竇顯云。邪正不分。過猶鞭影。又云。諸禪德。迷雲既開。決定見佛。還許他同參也無。若共相委知。則天下宗師。並為外道伴侶。如各非印證。則東土衲僧。不如西天外道。頌云。機輪曾未轉。轉必兩頭走。明鏡忽臨臺。當下知妍醜。妍醜分兮迷雲開。慈門何處生塵埃。因思良馬窺鞭影。千里追風喚得回昭覺勤云。外道因邪打正。世尊看樓打樓。阿難不善傍觀。引得世尊拖泥帶水。若據山僧見處。待他問不問有言不問無言。和聲便打。及至阿難問外道有何所證。亦和聲便打。何故。殺人須是殺人刀。活人須是活人劍徑山杲云。邪正兩分。正由鞭影。頌云。兩處牢關擊不通。纖塵不動自乖宗。忽然業鏡百雜碎。黃面瞿曇失却蹤 楚石琦云。欲識邪正不分麼。誰是外道。誰是世尊。欲識邪正兩分麼。世尊自世尊。外道自外道。此是天寧見處。一任諸方貶剝 笑巖寶云。外道。大似迷頭演若以己方人。奈世尊不犯手勢。劈臉一摑。直得伊翳火星飛。始覺面門着痛)○世尊。一日勑阿難。食時將至。汝當入城持鉢。阿難應諾。世尊曰。汝既持鉢。須依過去七佛儀式。阿難便問。如何是過去七佛儀式。世尊召阿難。阿難應諾。世尊曰。持鉢去(密庵傑云。大小世尊。被阿難輕輕靠著。未免喚鐘作甕遯庵演頌云。從前七佛儀式。慶喜何曾欠少。堪笑黃面瞿曇。無端打箇之遶)○世尊。因有比丘問。我於世尊法中。見處即有。證處未是。世尊當何所示。世尊曰。比丘某甲當何所示。是汝此問○世尊。因耆婆善別音響。至一塜間。見五髑髏。乃敲一髑髏問耆婆。此生何處。耆婆曰。生人道。世尊又敲一曰。此生何處。耆婆曰。生天道。世尊又別敲一曰。此生何處。耆婆罔知生處(金粟悟。代耆婆但云。生佛處。世尊若更擬議時。便與震威一喝。呵呵大笑而行)○世尊。因黑氏梵志運神力。以左右手。擎合歡梧桐花兩株。來供養佛。佛召仙人。梵志應諾。佛曰。放下著。梵志。遂放下左手一株華。佛又召仙人放下著。梵志。又放下右手一株華。佛又召仙人放下著。梵志曰。世尊。我今兩手皆空。更教放下箇甚麼。佛曰。吾非教汝放捨其華。汝當放捨外六塵。內六根。中六識。一時捨却。無可捨處。是汝免生死處。梵志於言下。悟無生忍○世尊。因靈山會上。五百比丘。得四禪定。具五神通。未得法忍。以宿命智通。各各自見過去殺父害母。及諸重罪。於自心內。各各懷疑。於甚深法。不能證入。於是。文殊承佛神力。遂手握利劒。持逼如來。世尊乃謂文殊曰。住住。不應作逆。勿得害吾。吾必被害。為善被害。文殊師利。爾從本已來。無有我人。但以內心見有我人。內心起時。我必被害。即名為害。於是。五百比丘。自悟本心如夢如幻。於夢幻中。無有我人乃至能生所生父母。於是。五百比丘。同讚嘆曰。文殊大智士。深達法源底。自手握利劒。持逼如來身。如劒佛亦爾。一相無有二。無相無所生。是中云何殺(密庵傑云。為人須為切。殺人須見血。文殊費盡腕頭氣力。要且不知此劍來處。帶累釋迦老子。通身是口。也分疎不下。五百比丘。恁麼悟去。入地獄如箭射。忽若踏翻大海。趯倒須彌。雲門扇子。𨁝跳上天。築著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。又作麼生商量。良久云。自從舞得三臺後。拍拍元來總是歌 徑山信云。文殊殺佛則且從。若無黃面老人打許多葛藤。五百比丘疑至今日。尚未住手。頌云。莫笑他家忤逆兒。戲房鑼皷振天嘶。住住住透牛皮。雨爛春風花滿池。內心不起如何也。瓦解冰消萬劫疑)○世尊。因地布髮掩泥。獻華於然燈。然燈見布髮處。遂約退眾。乃指地曰。此一方地。宜建一梵剎。時眾中有一賢于長者。持標於指處插曰。建梵剎竟。時諸天散華讚曰。庶子有大智矣(天童覺頌云。百草頭上無邊春。信手拈來用得親。丈六金身功德聚。等閒擺手入紅塵。塵中能作主。化外自來賓。觸處生涯隨分足。未嫌伎倆不如人 張無盡頌云。一枝修竹建精藍。風捲蟭螟入海南。惡水潑來成第二。鈍根蹉過問前三)○世尊。因七賢女。遊屍陀林。一女指屍曰。屍在這裏。人向甚處去。一女曰。作麼作麼。諸姊諦觀。各各契悟。感帝釋散華曰。惟願聖姊有何所須。我當終身供給。女曰。我家四事七珍。悉皆具足。唯要三般物。一要無根樹子一株。二要無陰陽地一片。三要呌不響山谷一所。帝釋曰。一切所須。我悉有之。若三般物。我實無得。女曰。汝若無此。爭解濟人。帝釋罔措。遂同往白佛。佛言憍尸迦。我諸弟子。大阿羅漢。不解此義。唯有諸大菩薩。乃解此義(黃龍心云。樹子若無。寧善給濟。既要給濟。心不虗發。如今有求無根樹子。將何祇對 寶峯文云。大眾且道。帝釋是會不會。又道。善說般若。感我天宮。又道。無無根樹子。大眾。且作麼生明得不孤負聖女。若也不會。不得孤負帝釋。歸宗亦有箇無位真人。憨憨癡癡。跛跛挈挈。且恁麼過時。喝一喝 昭覺勤頌云。無陰陽地無根樹。谷呼不應當頭露。羅列七珍森太虗。動地雨花無量數。天帝釋七賢女。明明指出真金處。無生無法本如如。只箇如今離言語)○世尊。因調達謗佛。生身入地獄。遂令阿難問。你在地獄中。安否調達曰。我雖在地獄。如三禪天樂。佛又令問。你還求出否。調達曰。我待世尊來便出。阿難曰。佛是三界大師。豈有入地獄分。調達曰。佛既無入地獄分。我豈有出地獄分(翠巖真云。親言出親口 湛堂準頌云。好笑提婆達多。入捺落十小劫波。雖然得三禪妙樂吹布毛須還鳥窠 徑山杲云。既無出分。又無人分。喚什麼作釋迦老子。喚什麼作提婆達多。喚什麼作地獄。還委悉麼。自携瓶去沽村酒。却着衫來作主人 楚石琦云。妙喜與麼批判。刁刀相似。魚魯差殊。不知釋迦老子。自是釋迦老子。提婆達多。自是提婆達多。地獄自是地獄。料掉沒交涉。一夜落花雨。滿城流水香金粟悟云。調達如世刁惡。誣謗無罪之人。平白陷人。反自取陷。不能取勝。務須打箇平交。然則翠巖道。親言出親口。是點罸語。是證明語)○世尊。因文殊忽起佛見法見。被世尊威神。攝向二鐵圍山(五雲逢云。什麼處是二鐵圍山。還會麼。如今若有人起佛見法見。五雲與烹茶兩甌。且道。是賞伊。是罰伊。同教意。不同教意 白雲端云。大眾。世尊當時無大人相。如今若有向承天這裏。起佛見法見。承天。終不敢教動著他。何謂如此。但得雪消去。自然春到來 五祖演云。白雲則具大慈悲。遂拍手云。曼殊室利。普賢大士。不審今後更敢也無。自云。一度被蛇傷。怕見斷井索 千巖長云。大眾不起佛見法見。還免得貶向鐵圍山麼。世尊也是憐兒不覺醜)○城東有一老母。與佛同生。而不欲見佛。每見佛來。即便回避。雖然如此。回顧東西。總皆是佛。遂以手掩面。於十指掌中。亦總是佛(雪竇顯云。諸七座他雖是箇老婆宛有丈夫之作。既知回避稍難不免吞聲飲氣。如今不欲見佛。即許你。切忌以手掩面。何以。明眼底覰著。將謂雪竇門下。教你學老婆禪 天奇瑞云。境本無境。強生其境。心本無心強生其心。所以展轉不得自在。心境雙亡。愛憎俱殞。再說什麼見與不見。既然十指皆佛。何須分別。只為妄立。所以難除。倘達其源。一道清孤 笑巖寶頌云。克乎己復乎禮。出乎爾必返乎爾。四維上下避無方。平地𠑘交平地起。十指掌中悉見佛。錯認山僧拄杖子。召云。諸大德看看。釋迦老子。同十方微塵佛把臂。越山門入來也。汝等又作麼生回避。復云。切忌撞破髑髏徑山信頌云。老母城東亦丈夫。眼睛清冷絕誵訛。三千里外相逢着。不是當年這老胡。莫謂似月中無影。休辜負。若向空王殿上行。脚跟斬斷誰回互)○殃崛摩羅。因持鉢至一長者門。其家婦人。正值產難。子母未分。長者曰。瞿曇弟子。汝為至聖。當有何法。能免產難。殃崛語長者曰。我乍入道。未知此法。待我回問世尊。却來相報。及返具事白佛。佛告殃崛。汝速去報言。我自從賢聖法來。未曾殺生。殃崛奉佛語。疾往告之。其婦得聞。當時分免(徑山杲頌云。華陰山前百尺井。中有寒泉徹骨冷。誰家女子來照影。不照其餘照斜領 覺海元頌云。聖法從來不殺生。本無生殺亘精明。是諸人我皆空相。一切冤親盡假名。甘露纔霑除熱惱。玉蓮金子兩敷榮 徑山信云。殃崛傳言送語。好與三十拄杖。其婦當時分娩。且許一半。何故。貪觀天上月。失却手中橈。頌云。墻角花容欲綻眉。曉霜清冷蘊香池。橫開不在春枝上。別有家風一段奇)○世尊。在靈山會上。拈華示眾。是時眾皆默然。唯迦葉尊者。破顏微笑。世尊曰。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付囑摩訶迦葉(雲峯悅。因僧問。靈山拈華意旨如何。答云。一言既出。駟馬難追。問迦葉微笑意旨如何。答云。口是禍門 白雲端云。迦葉。善觀風雲別氣色。雖然如是。還覺頂門重麼。頌云。盡說拈花微笑是。不知將底辨宗風。若言心眼同時證。未免朦朧在夢中 黃龍心云。直下穿過髑髏。已是換却眼睛。臨危不在悚人。向甚處見釋迦老子 高峯妙云。世尊扶頭。迦葉扶尾。直至如今。擡舉不起。莫有共着力者麼。以兩手作扶勢云。也只兀底 徑山信云。世尊說法四十九年。不知賺殺多少人。到這裏。猶是放不下。咄。莫作是說。樹高千丈。葉落歸根。三乘十二分教。乃拈華之註脚。世尊還記得麼。頌云。末後拈來花一枝。露濃香冷報君知。人天百萬同長短。何故偏消迦葉疑。可惜許。春風遙送殘更雨)○世尊。至多子塔前。命摩訶迦葉分座令坐。以僧伽梨圍之。遂告曰。吾以正法眼藏。密付於汝。汝當護持。傳付將來(興化獎。因僧問。多子塔前共談何事。興化云。一人傳虗。萬人傳實 海印信頌云。密傳分半座。正好驀面唾。不與麼且放過。子孫未免遭殃禍)○世尊。臨入涅槃。文殊大士。請佛再轉法輪。世尊咄曰。文殊。吾四十九年住世。未曾說一字。汝請吾再轉法輪。是吾曾轉法輪邪(雪峯空云。且道。世尊從文殊請。不從文殊請 北磵簡頌云。末上何曾轉法輪。只今再轉謾勞神。路行人不知天曉。猶把靈符執夜明)○世尊。於涅槃會上。以手摩胸。告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度亦非吾弟子。時百萬億眾。悉皆契悟(雲峯悅云然則膏肓之門。不足以發藥。雲峯今日且作死馬醫。爾等諸人。皮下有血麼 東禪觀云。其時。眾中有箇作者纔見以手摩胷。便出約住云。瞿曇。你這醜舉止。休拈出也。他若知非。決定緘口。免見百萬億眾墮邪倒見 皖山凝頌云。老倒瞿曇不識羞。臨行猶自逞風流。摩胷示眾歸何處。啼鳥一聲山更幽 高峯妙云。黃面瞿曇。四十九年。顛之倒之。橫說竪說。貴圖末後慇懃。殊不知。賺他百萬億眾。至今墮在鐵圍山下。無由解脫)。
Shakyamuni Buddha, the fourth venerable of the Worthy Epoch, was born on the eighth day of the fourth lunar month in the twenty-fourth year of King Zhao of Zhou's reign. By the eighth day of the second month in his forty-second year, at age nineteen, he sought to leave home and pursue the spiritual path. Reflecting on what he might encounter, he toured the four city gates and witnessed four sights—old age, sickness, death, and a renunciant—stirring both sorrow and joy within him. He thought, "These—aging, sickness, and death—are ultimately things to be wearied of and abandoned."
That night, at the hour of midnight, a celestial being named Shuddhāvāsa appeared at his window, palms pressed together, and said, "The time for leaving home has come. You may go now." Hearing this, the prince's heart filled with joy, and he departed over the city walls. He practiced in the mountains of Dandaka, first studying under Āḷāra Kālāma for three years, mastering the concentration of nothingness, yet recognizing its inadequacy and letting it go. He then studied under Udraka Rāmaputra for three years, mastering the concentration of neither-perception-nor-non-perception, and likewise abandoned it. Then he went to Elephant Head Mountain, where he practiced austerities alongside various ascetics, eating only sesame and grain for six years. The scriptures say he subdued all externalist teachers through his unencumbered mind, first exploring heretical paths and demonstrating skillful means, finally guiding all toward awakening.
The Universal Collection Sutra relates that on the eighth day of the second month, as the morning star rose, the Bodhisattva attained enlightenment and was called "Teacher of Gods and Humans." He was thirty years old at that time, in the third year of King Mu of Zhou. He then turned the wheel of the Four Noble Truths for the five men led by Kauṇḍinya in the Deer Park, and they attained realization. He taught for forty-nine years, and then told his disciple Mahākāśyapa, "I entrust to you the pure Dharma eye, the wondrous mind of nirvāṇa, and the subtle true Dharma—true reality and non-form. Guard it well." He also instructed Ānanda to assist in transmitting and spreading the teaching so it would never be cut off. Then he spoke a verse: "Though Dharma arises, it is originally without Dharma. The Dharmaless Dharma is also Dharma. Now that I transmit this Dharmaless Dharma, has any Dharma ever truly been Dharma?"
After speaking this verse, the World-Honored One told Kāśyapa, "I pass to you this golden kasāya robe, to be handed down further until Maitreya Buddha appears in the world, that it may not decay." Arriving at Kuśinagara, he told the assembly, "My back aches; I wish to enter parinirvāṇa." He then lay on his right side beside the Śāla trees on the shore of the Hiranyavatī River, peacefully at rest. After the World-Honored One's passing, 1,017 years passed before his teaching reached China, which was in the tenth year of Yongping in the Later Han dynasty.
○ From the moment the World-Honored One was born, he pointed one hand to heaven, one hand to earth, walked seven steps, and gazed in all four directions, saying, "In heaven above and earth below, I alone am the honored one."
*(Note from Zen masters)*:
Yunmen Wenyan said, "If I had been there, I would have struck him dead with one blow and fed him to the dogs, to bring peace to the world."
Xuedou Xian said, "I would have toppled his meditation seat."
Fachang Yu said, "A good blow, but it's too late. Before he even left Tuṣita Heaven, a poke at his heels would have been in order, not this. Even so, this is drawing the bow after the thief has gone."
Yunfeng Yue said, "Yunmen had a plan to quell disturbance, but lacked a way out for himself."
Baoning Yong's verse: "Before chaos divided, none knew; after heaven and earth split, things secretly emerge. Natural talent produces odd wonders; in the end, one loses to a play."
Tiantong Jue said, "Yunmen's words may circulate, but they too fall into a trap. Old man with the yellow face showing off at the start—that's clinging to grass and trees. Neither fully resolves anything." He slapped his meditation seat with his left hand, "Come over here! Do you all know where Mingguo's punchline lands? Two lines of tears on a coral pillow—half longing for you, half resenting you."
Gaofeng Miao said, "The World-Honored One drifted like a spirit turtle dragging its tail, inviting his own demise. Yunmen, while fully raising the true command, merely fed his own ignorance over trivial affairs. At that moment, I would have drawn a circle on the ground, written the character 'ding' in it, then spread both hands wide—guaranteed to shatter ice and dissolve bricks."
Chushi Fanqi's verse: "Nine dragons spout water from the sky, golden lotuses carpet the earth in bloom. Heavens and humans cannot hide it; this time, inevitably leaving the womb. 'Alone honored'—to whom can this be spoken? Mistaken acceptance—a second moon from the real one. And what is the first moon? 'Duh!'"
Jinsu Wu said, "I'm not like Yunmen with his startled cries. Had I been there, I'd simply step forward, raise my hand to my forehead, and say, 'Meow!' Let's see where he could hide his face. If he hesitated, I'd spit right in his face."
Jingshan Xin said, "The World-Honored One's marvel was excessively marvellous. Onlookers can't help but laugh." His verse: "Seven steps strolling is fine; pointing at heaven and earth—so careless and slipshod. A great wind topples the parasol tree; bystanders chatter about the long and the short."
○ One day the World-Honored One ascended the seat, and the assembly gathered. Mañjuśrī, striking the mallet, announced, "Contemplate deeply the Dharma of the Dharma King. The Dharma of the Dharma King is thus." The World-Honored One promptly descended from the seat.
*Notes*: Bajiao Che said, "Hurried, hurried—covering earth and sky."
Xuedou Xian's verse: "Among the gathered sages, the adept knows. The Dharma King's teaching is not merely this. If there were a master of wit in the assembly, why need Mañjuśrī strike the mallet once?"
Tiantong Jue's verse: "A slice of true breeze—do you see it? The primal mother moves the loom's shuttle. Weaving ancient brocade holding spring's image, helpless that the east wind lets it out."
Wanfeng Wei said, "The World-Honored One designed templates and samples. Mañjuśrī, seeing the scene, gave rise to sentiment. Coming out to say, 'contemplate the Dharma King's Dharma, the Dharma King's Dharma is thus'—does this statement fall under Mañjuśrī's place or the World-Honored One's?"
Jinsu Wu said, "Mañjuśrī mistook the shadow for the head. The World-Honored One's heels weren't grounded either."
Jingshan Xin said, "Had I been there, I would have snatched his mallet, bellowed once, and watched what the man with the yellow face would do." His verse: "Mr. Zhang drinks deep of one cup; supporting drunk Li, who's even deeper in his cups. Unmindful of three feet of water underfoot, indulging in striding up the high peak."
○ One day the World-Honored One ascended the seat and sat silently. Ānanda struck the mallet and said, "Please, World-Honored One, teach the Dharma." The World-Honored One said, "In this assembly, two monks have violated the precepts; therefore, I will not speak." Ānanda, with his power of knowing others' minds, discerned the monks and expelled them. The World-Honored One remained silent again. Ānanda said, "Just now, because two monks violated the precepts, they have been expelled. Why won't the World-Honored One teach?" The World-Honored One said, "I vow never to teach for those on the vehicle of listeners or solitary awakeners." He then descended from the seat.
*Notes*: Nantang Jing said, "The first arrow was light, but the second one penetrates deeper."
Gaofeng Miao said, "The World-Honored One could draw a bow of a thousand-hundredweight. Silver mountains and iron barriers—arrow after arrow pierces through. Though Ānanda had arts of invisibility, he never felt the arrow strike behind his skull. Is there anyone who can dodge this?"
○ Another day, the World-Honored One ascended the seat, the assembly gathered. Kāśyapa struck the mallet and said, "The teaching is complete." The World-Honored One descended.
*(Note: Bajiao Che: "These two men are like a flute without holes meeting a felt clapper.")*
○ The World-Honored One spent ninety days in Trayastriṃśa Heaven teaching his mother. When he took leave of the celestial realm, the four assemblies and eight classes of beings all came to the empty sky to welcome him. A nun named Utpalavarṇā thought, "As a nun, I'll surely be behind the senior monks in meeting the Buddha. Better to use my powers, transform into a wheel-turning sage king surrounded by a thousand sons, and be the first to see him." Indeed, her wish was fulfilled. But just as the World-Honored One saw her, he scolded, "Utpalavarṇā! How dare you try to see me ahead of the monks? Though you see my physical form, you do not see my Dharma body. Subhūti, seated in samādhi in his rocky cave, actually sees my Dharma body."
*(Note: Jianfu Huai: "The nun Utpalavarṇā deserved the scolding, but do you also know the old Gautama's life was in someone else's hands?")*
○ Once, because Mañjuśrī went where all Buddhas gathered, he found each Buddha returning to his own land. Only one woman remained near the Buddha's seat, absorbed in samādhi. Mañjuśrī asked the Buddha, "How is it that this woman may sit near the Buddha while I may not?" The Buddha said, "Mañjuśrī, rouse this woman from her samādhi and ask her yourself." Mañjuśrī circumambulated her three times, snapped his fingers, and lifted her up to Brahma Heaven—but with all his powers, he could not bring her out. The World-Honored One said, "Even a hundred thousand Mañjuśrīs couldn't bring her out of this samādhi. Beneath us, across forty-two Ganges sands of lands, is the bodhisattva Wangming—it is he who can." In a moment, Wangming emerged from the earth, bowed to the World-Honored One, and was instructed to rouse her. He went before her and snapped his fingers once, and she emerged from concentration.
*(Notes)*: Cuicuoyan Zhi asked his monks, "Mañjuśrī is teacher of the seven Buddhas—why couldn't he rouse her? Wangming, coming from below, popped a finger once and she came out." None answered, so he answered: "A monk seeks lodging in a temple; the thief beats no one but the householder."
Wuyun Feng said, "Not only could Mañjuśrī not rouse her—perhaps even the Tathāgata couldn't. How would you understand this consistent with scripture?"
Tianyi Huai's verse: "Mañjuśrī lifted to Brahma Heaven; Wangming snaps his fingers lightly. The woman and the yellow-faced Gautama—watch them fall and rise."
Shimen Yi's verse: "Sitting amid peaks covered with white clouds; orioles call in deep valleys, unaware of spring. Before the cliff, flower-rains fall in confusion; waking from a dream, one recognizes an old friend."
Zhaojue Qin's verse: "Great samādhi equals empty space. Vast—who can discern its signs? The woman and Gautama—how direct and upright their command! A lion's shake topples heaven and earth; an elephant king's turn, no wasted effort. Who wins, who loses? Who comes out, who goes in? Rain disperses, clouds withdraw—blue sky, bright sun. Haven't you heard—the colt's kick kills all beneath heaven; Linji was no idle thief."
Jingshan Gao's verse: "Can come out or cannot—this is samādhi, but not true samādhi. Wangming and Mañjuśrī both lose their very lives."
Gaofeng's verse: "In pairs and groups, sins beyond reckoning. Foolishly parading mouse-tricks as heroics. Had it been our present age, even Gautama would fail."
Chushi Fanqi's verse: "Everywhere is samādhi. Coming and going—what's the constraint? Gautama topples the woman; Wangming helps Mañjuśrī up. Du! Du! Du! Xu—lu—Xu! Meeting face to face, yet you don't recognize her."
Jinsu Wu's verse: "Gets out, can't get out—neither exists nor doesn't. Woman and Gautama—originally one team on Vulture Peak. Have you seen the old woman straight ahead on Mount Tai road, or the silly cloth sack in Mingzhou market?"
Jingshan Xin said, "How strange! Mañjuśrī, teacher of the seven Buddhas—why couldn't he rouse the woman? Where exactly lies the function of gain and loss?" His verse: "Zi, chou, yin, mao, chen, si, wu—jia, yi, bing, ding, don't be reckless. If you suddenly run into General Li, why rely on a thousand-catty crossbow?"
○ The World-Honored One, responding to King Prasenajit's question—"In the consciousness of ultimate meaning, is there conventional truth or not? If you say no, wisdom shouldn't be dual. If you say yes, wisdom shouldn't be one. What is the meaning of one and two?"—said, "Great king, in the past, during the Buddha of the Lapis Light teaching, you asked this same question. I now say nothing, and you now hear nothing. No saying and no hearing—this is called the meaning of one and two."
*(Note: Cuiyan Zhen: "King Prasenajit asked well but answered poorly. The World-Honored One answered well but asked poorly. One leaning toward principle, one leaning toward function. If I'd been present, I'd light a fire to measure how thick-faced Old Man Yellow Face is.")*
Jianfu Huai: "Good people, the king clearly asked, the World-Honored One clearly answered—host and guest distinct. Yet what would one make of this 'no saying, no hearing'?"
○ The World-Honored One, seeing Mañjuśrī standing outside the door, said, "Mañjuśrī, Mañjuśrī—why don't you come in?" Mañjuśrī replied, "I don't see a single dharma outside the door. What do you bid me enter for?"
*(Notes)*: Baoci Sui questioned, "Is that speech from inside or outside the door?" Weishan Zhe spoke for him, "I'm not your equal." Huanglong Xin: "Mañjuśrī said this—did he enter the door or not? If he entered, ice melts and tiles crumble."
○ The World-Honored One, seated one day, saw two men carrying a pig past. He asked, "What is this?" The men said, "The Buddha has all-knowing wisdom, yet doesn't recognize a pig." The World-Honored One said, "Still, one should ask."
*(Notes)*: Dayang Xuan: "Were it not for the World-Honored One's question, I might have forgotten." Dizang En: "Old Gautama, quite unjustified—adding branches to a branch. Had the two men laughed loudly and carried the pig away, it'd be one shame-faced moment."
○ A heterodox teacher once asked: "Are all dharmas eternal?" The World-Honored One didn't respond. Asked, "Are all dharmas non-eternal?" Likewise no reply. The heterodox said, "The World-Honored One has all-knowing wisdom—why won't he answer me?" The World-Honored One said, "Your questions are mere playful talk."
*(Note: Gaofeng Miao: "The heterodox spoke, yet was like mute; the World-Honored One silent, yet like thunder. One who sees clearly, as before, merely adds to conceptual chatter. Why? Listen carefully, listen carefully.")*
○ One day, showing a wish-fulfilling pearl that changed color, the World-Honored One asked the five celestial kings of directions, "What color is this pearl?" They each gave different colors. He hid it in his sleeve and raised his hand, asking again, clearly expecting no fixed answer. The kings said, "The Buddha has no pearl in his hand—where is color?" The World-Honored One sighed, "How lost you are! I showed worldly pearls and you forced colors—blue, yellow, red, white. Showing the true pearl, you're wholly unaware." At that, the five kings were all enlightened.
○ When the king of gandharvas offered music, the mountains, rivers, and earth all resounded with the sound of the qin. Kāśyapa rose and danced. The king asked, "Is not Kāśyapa an arhat, all outflows extinguished? Why still residual habits?" The Buddha said, "He truly has no residual habits. Slander not the Dharma." The king played the qin three times; Kāśyapa danced three times. The king said, "Didn't Kāśyapa dance?" The Buddha said, "Truly he never danced." "Why does the World-Honored One speak falsely?" "No false speech. When you play and mountains, rivers, trees, and stones all make music, is that so?" "Yes." "So too with Kāśyapa. Therefore he truly has never danced." The king believed.
*(Notes)*: Master Xiushan asked Master Chengyuan, "When the gandharva king played and Mount Sumeru reeled, seas rose in waves, Kāśyapa danced—how to understand?" Chengyuan, "In a past life, Kāśyapa had been a musician; the trace of habit remains unremoved." Xiushan, "And Sumeru reeling, seas waving—what of that?" Chengyuan fell silent. Fayen spoke: "Exactly habit."
Xutang Yu's verse: "With a three-foot sword to visit Zhao, without a thousand-mile eye you cannot see the hanging thread. Imposing and grand—master of the triple realm."
Jingshan Xin: "The gandharva king was pushed about by the World-Honored One, yet the telling was lovely. Though he retreated shamefaced, he was converted halfway." Verse: "Wind doesn't blow, trees don't stir; frogs don't leap, grass doesn't move. The gandharva king lost his sight; wrongfully accusing Kāśyapa of stealing the wine jar."
○ When heterodox asked, "What Dharma did you speak yesterday?" "I spoke the fixed Dharma." "What do you speak today?" "The unfixed Dharma." "Yesterday fixed, today unfixed—why?" The World-Honored One said, "Yesterday fixed, today unfixed."
*(Notes)*: Wuzu Jie: "Why use someone else's goods as one's own?" Weishan Wei: "The World-Honored One watched the tower and beat the tower. I'd be different—when asked, I'd simply say, 'It's beyond your realm.'" Jianfu Huai: "The old man with the yellow face was pushed to the wall by chance by this outsider. Even so, heterodox and orthodox remain unclear—one who discerns thus, indeed has an eye in the forehead."
○ A five-penetration immortal asked, "The World-Honored One has six penetrations; I have five. What is that one?" The Buddha called, "Immortal!" and he responded. The Buddha said, "That one—you ask me."
*(Notes)*: Xuedou Xian: "The old Indian didn't know that one penetration, accidentally correcting through what was slanted." Langya Jue: "If the World-Honored One didn't know, call it correcting the slanted by the upright; the immortal, correcting the upright by the slanted." Cuiyan Zhi: "The five-penetration asked so; the World-Honored One answered so; neither quite got that one." Yunfeng Yue: "Big and small Gautama—seen through by an outsider. Who'll come forth to object and tell me what that one is?" Yungai Ben: "The Sage called, the immortal answered. What is that one?" Long pause: "The maiden has already returned to the Milky Way; the fool still lingers by the fire." Jingshan Gao: "There's a kind of mud-clumping fellow who often mistakes the marker star in that one penetration." Duanqiao Lun's verse: "That one—you ask me. Mysterious gate reversed lock without bolt. At ease, one pull swings open; three old women sit face to face. 'Duh!'"
○ The bodhisattva Puyan sought to see Samantabhadra, but could not—even entering samādhi three times and scanning the great trichiliocosm, he found nothing. He reported to the Buddha. "Just within serene concentration," said the World-Honored One, "raise a single thought, and you will see him." As soon as he did, he saw Samantabhadra in the sky on a six-tusked white elephant.
*(Note: Yunju Shun: "Noble ones, how does one understand? I say Puyan toppled the World-Honored One, and the World-Honored One toppled Puyan. Where do you place Samantabhadra?" Jinsu Wu: "Yunju, saying this, can't avoid a smile from bystanders." Addressing assembly: "Who are the spectators?")*
○ On pravarana day, Mañjuśrī had spent the summer retreat in three places at once. Kāśyapa lifted the mallet to expel him, but when he did, he saw hundreds of thousands—myriads—of Mañjuśrīs. For all his might, the mallet would not rise. The World-Honored One asked Kāśyapa, "Which Mañjuśrī do you intend to expel?" Kāśyapa had no answer.
*(Notes)*: Zhaojue Qin: "He missed a step. When Lao Tzu said, 'Which Mañjuśrī?'—should have rapped him with the mallet. Watch what he'd do." Verse: "Elephant does not tread rabbit trails; swallows know not the swan's path. Command as if carving wind; hitting the mark like biting an arrowhead. Everywhere Mañjuśrī, Kāśyapa present everywhere. Standing face to face in dignity—where is the mallet served? A fine lunge—but the golden-colored ascetic had stumbled." Yunju Yuan: "One household's affair, a hundred hustling." Huimou Ming: "Mañjuśrī violating the sacred regulations—truly unforgivable. Big and little World-Honored One—his former words don't match the latter. At the Śrāvastī assembly he said, 'Such Mañjuśrī—if two forms, then not Mañjuśrī.' Here he says, 'Which Mañjuśrī do you expel?' What confusion! Had I been Kāśyapa, I'd let Mañjuśrī go and ease up only on the World-Honored One. Why? Kill one guilty and all under heaven submit." Gaofeng Miao: "What Mañjuśrī knew, Kāśyapa didn't; what Kāśyapa knew, Mañjuśrī didn't. Both not knowing, so what? Of the hundreds of thousands of Mañjuśrīs—which is the true one?"
○ The long-nailed Brahman once argued for debate, predetermining, "If my thesis fails, I decapitate myself." "What is the basis of your thesis?" asked the World-Honored One. "I hold that I accept nothing." "Is that view itself accepted?" The Brahman swept his sleeve and left. Halfway, he realized, saying to his disciples, "I must return and offer my head to the World-Honored One." Disciples said, "Before gods and humans, you actually won—why lose your head?" The Brahman said, "Better to sever my head before the wise than to be victorious before the ignorant." He sighed, "My thesis is defeated on two counts. If I say the view is accepted—crude fault. If I say it is not accepted—subtle fault. Not gods, humans, nor the two vehicles knows where I lost—only the World-Honored One and the great bodhisattvas know." He returned and confessed, and the World-Honored One said, "In my Dharma, there is no such thing. Turn your mind toward the path." Together with five hundred followers, he entered homelessness and attained arhatship.
*(Note: Tianyi Huai's verse: "If the view be accepted, one breaks the house. If not accepted, whom to speak with? The carrying-pole snaps—both ends let go; a single hair's tip reveals cosmos.")*
○ The World-Honored One, intending once to gather the holy assembly in the sixth heaven to expound the Great Collection Sutra, commanded all fierce spirits from here and other lands throughout heavens and the human world to assemble, accepting his entrustment to guard the true Dharma. Any who would not attend were driven by the Four Heavenly Kings' burning iron wheels until they gathered. All complied, each vowing to protect the Dharma. Only one Māra king told the World-Honored One, "Gautama, only when all beings have attained Buddhahood and the realm of beings is empty—with no name left—only then shall I arouse the bodhi mind."
*(Notes)*: Jianfu Huai: "Unchanging in extremity—a true great man. Noble ones, what turning word can rescue the yellow-faced old man of this vexation? Common psychic displays and eloquence are useless here. All beings love Buddha—but here, what is Buddha, what is Māra? Can we discern?" After a pause: "Want to know Māra? Open eyes, you see brightness. Want to know Buddha? Close eyes, you see darkness. As with Māra and Buddha, let a staff string both their noses."
Jingshan Gao: "Old man Tianyi's verdict is strange—yet pieces things in two. If he'd stopped at 'what is Buddha, what is Māra,' it would leave one wondering. Instead: 'Open eyes, see dark; close eyes, see bright'—quite sloppy. Then: 'string both noses'—frost on snow. I, Miao Xi, would answer that Māra king: almost mistook you for a Māra! That sentence has two fault-gates. If one can detect them, he truly has an adept's eye."
Chushi Fanqi: "Grace is vast, yet the beast hides in the mountain; a lynx can overcome a leopard. For these two elders—why many words? Answer the Māra king: 'Māra king, which of these do you take as the bodhi mind? Do you yet recognize it?' Even if all beings become Buddha and beings are empty, yet you want to raise the mind—the permission's not granted. He'd surely fold his hands and surrender."
Jingxi Chuan questioned: "Did this Māra king submit to the Buddha's words or not?"
○ Walking with Ānanda, the World-Honored One saw an ancient Buddha stupa and made obeisance. Ānanda asked, "Whose stupa is this?" "A stupa of past Buddhas." "Past Buddhas—disciples of whom?" "They are my disciples." Ānanda said, "Indeed, it should be so."
*(Notes)*: Deshan Mi: "The past being disciple to the present—there's real principle here." Xiaoyan Bao: "The World-Honored One and past Buddhas—not worth discussing. What particular merit in Ānanda's 'so be it'? One who can differentiate this can bow thrice" Jinsu Wu, altering Ānanda: "Were I Ānanda, when the World-Honored One said 'my disciples,' I'd ask, 'And the Buddha—whose disciple?' Before he could open his mouth, I'd bow and be done. Yet he said, 'so it should be,' drifting with the wind. Is that a great man?"
○ An externalist asked with no reference to speech or silence. The World-Honored One remained silent. The externalist praised: "Great compassion of the World-Honored One, dispelling my clouds of delusion." He bowed as he went. Ānanda asked, "What dharma did he gain that he left praising?" The World-Honored One said, "Like a fine horse, seeing the shadow of the whip—and moves."
*(Notes)*: Xuedou Xian: "Not distinguishing the heterodox from the orthodox, a fault beyond the whip's shadow." Also: "Chan worthy—since the clouds are parted, certainly to see the Buddha—would you admit him to co-practice? If he knew together, all masters under heaven become companions of the heterodox. If individually unverified, then Eastern monks are fewer than Western heretics." Verse: "The wheel's pivot never turned; turning, both ends run. Bright mirror upon the stand—instantly know beauty and ugliness. Beauty and ugliness parted, cloud-veils clear. Where could dust gather at the gate of compassion? Thinking of the fine horse glimpsing the whip's shadow—a thousand miles with the wind recalls him home."
Zhaojue Qin: "Heterodox struck before; the World-Honored One saw scaffolding as scaffolding. Ānanda didn't watch properly and dragged the old man through mud. My own view: when he asked about having-speech and no-speech, answer with a blow. When Ānanda asked what he obtained, answer with a blow. Why? To kill one needs the executioner's knife; to enliven, the life-giving sword."
Jingshan Gao: "Orthodox and heterodox both split—that's the origin. The whip's shadow is just that." Verse: "Two vital passes and neither breaks open. A dustmote's move already departs from the vein. Suddenly the well-peace mirror shatters—yellow-faced Gautama, even his trace is gone."
Chushi Fanqi: "Want to know orthodoxy and error not split? Who is the heterodox, who the World-Honored One? Want them parted? Each one itself. This is my Tianning take—all schools may judge."
Xiaoyan Bao: "The heterodox, confused like Yanyo without the head, took self for other—the World-Honored One didn't even raise a finger-hand, slapped him flat across the face. Cataract sparks flew—and he felt the sting emerge on his face."
○ One day the World-Honored One instructed Ānanda, "Mealtime approaches; enter the city and take up the bowl." Ānanda assented. "Since you've taken the bowl," said the Buddha, "be sure to follow the ritual of the past seven Buddhas." "What is the ritual of the past seven Buddhas?" Ānanda asked. The World-Honored One called—"Ānanda!"—and he answered. "Go take the bowl."
*(Notes)*: Mi'an Jie: "How big and small the World-Honored One! Lightly bumped by Ānanda, he could only name a bell as a jar." Dun'an Yan's verse: "The seven Buddhas' ritual from times past—what had Qingxi ever lacked? Laughable, the yellow-faced Gautama—for no cause, wandering around in circles."
○ A monk asked, "Within the World-Honored One's Dharma, I have understanding, but not realization. What will you show me?" "O monk and such one—" said the World-Honored One, mirroring his words back: "'What will you show me?' is this very question."
○ Because Jivaka was expert in distinguishing sounds, the World-Honored One went to a cemetery, where seeing five skulls, he knocked one: "Where was this one born?" "The human path," Jivaka said. Knocking another: "Where was this one born?" "The celestial path." Then a different skull: "Where was this one born?" Jivaka knew not.
*(Note: Jinsu Wu spoke for Jivaka: "Born at Buddha." If the World-Honored One yet hesitated—sudden thunderous roar, then a laugh, and carry on walking.)*
○ The Black Brahman, with miraculous power, held two podocarpus trees—one in each hand—and presented them as offerings to the Buddha. "Let go," called the World-Honored One. The Brahman dropped the tree in his left hand. "Let go," he called again. Down fell the right. "Let go," a third call. "World-Honored One, both hands are empty. What more should I put down?" "I'm not telling you to let go of the flowers. Let go of the six sense-fields. Let go of the six sense-organs. Let go of the six consciousnesses. Cast them all away at once. Where there is nothing to cast off, there lies your freedom from birth and death." At that speech, the black Brahman awakened to patience with no arising.
○ On Vulture Peak, five hundred monks had mastered the four dhyānas and five super-knowledges but had yet to attain patient endurance of birthlessness. With their past-life memory, each recalled killing father or mother and other heinous deeds in former lives—and each harbored doubt, so could not enter deep Dharma. Thereupon Mañjuśrī, empowered by the Buddha, took a sharp sword and pressed it toward the Tathāgata. "Stop! Stop!" said the World-Honored One. "Should not commit heinous acts. Harm me not. I would surely be harmed—and harmed for good. Mañjuśrī, from the beginning, there is neither self nor other. Yet inner mind conceives self and other. When mind arises, I am surely harmed. This is the meaning of harm." Thereupon the five hundred monks saw that the original mind was dream-like, illusion-like; within dream and illusion, no self, no other, no beings—not even those who give birth or who are born. Together they intoned: "Mañjuśrī, great wisdom, deeply penetrates to the bottom of Dharma—holding a sharp sword and pointing toward the Tathāgata's body. As the sword, so the Buddha—one mark, not two. Markless, unborn—where is there killing here?"
*(Notes)*: Mi'an Jie: "To help others, one must be thorough; to kill, must see blood. Mañjuśrī spent all his wrist-strength yet never knew the coming of this sword—dragging Shakyamuni, whose whole body is mouth, unable to defend himself. Five hundred monks awakened in this manner—into hell they shoot like arrows. If instead you upturn the ocean and kick over Sumeru; Yunmen's fan leaps into the sky and strikes Indra's nostril; an east-sea carp struck once—rain in basinfuls—how to handle this? Long pause: 'Since practicing the Song of Taishi, every beat turns to song.'"
Jingshan Xin: "Mañjuśrī's world-killing aside—but had the yellow-face old man not wove such webs, those five hundred monks would still be doubting today, unstoppable." Verse: "Laugh not at their unfilial son; the theatre's gong and drum rattling heaven. Stop, stop, stop—the hide stretches through. Rain drenches spring winds, flowers fill the pond. When inner mind does not arise—yet what would happen? Ice melts, tiles break, ten-thousand eons of doubt."
○ On causes, the World-Honored One spread his hair over the mud and offered flowers to Dīpaṃkara Buddha. Seeing the place of spreading hair, Dīpaṃkara shooed the crowd back in retreat, pointed at the earth said, "This ground—fitting place to build a temple." An elder named Xianyu walked out, planted a marker-stake where Dīpaṃkara had pointed, saying, "The temple is built." The gods scattered flowers and praised: "The son has great wisdom."
*(Notes)*: Tiantong Jue's verse: "On a stalk of grass, boundless spring—picked up at hand, used with warmth. A sixteen-foot golden body, gathered virtue—at ease, he swings his arms to enter the red dust. In the dust, he rules from the center; from beyond, bonds come by themselves. Wherever he is, livelihood's enough—no complaint his skills fall short of others."
Zhang Wujin's verse: "A solitary bamboo shot out, constructing a dainty temple. Wind rolls the hill-bird south beyond the sea. Ditched with dishwater becomes number two; slow-witted missed the turning, asks the third look back."
○ Seven virtuous maidens wandered the charnel ground. One pointed at a corpse: "The corpse is here. Where has the person gone?" Another maiden said, "How? How?" Sisters, look deeply. Each awakened in turn. Shakra the god was moved and scattered flowers: "Virtuous sisters, what do you need? I could provide for life." "Our home has the four necessities and seven treasures in full. We need only three rare things: a single tree without roots, a patch of ground without shade or sunlight, and a valley that never answers a call." "Everything else I have—but those three, truly I have none." "Without them, how can you rescue others?" Shakra was stymied, and together they went to the Buddha. The Buddha said, "Shakra, my disciples, great arhats, do not understand this principle. Only the great bodhisattvas do."
*(Notes)*: Huanglong Xin: "If no tree, can one sustain? If one gives aid, the heart has never been false. Now, those seeking a rootless tree—what do you offer?" Baofeng Wen: "Assembly—did Shakra understand or not? 'Well preached prajñā,' has moved my celestial palace. Yet the rootless tree-no-no—how to illuminate and not insult the virtuous maidens? If missed, don't shame Shakra. There's also me, Guizong—no unreal man: silly, dull, limping, sluggish—just muddling through time space. He shouted once."
Zhaojue Qin's verse: "No shade-ground, no rooted tree; the valley's no-echo—who knows where it raises? Arrays of seven jewels conceal the vast; earth moving rain of flowers leaves countless counts. Shakra, seven maidens—brightly pointed to where true gold lies. No-birth, no-dharma—as is the thus, just this, now, beyond speech."
○ Because Devadatta slandered the Buddha and fell into hell in his living body, the World-Honored One sent Ānanda to ask, "Are you safe in hell?" "Though I'm in hell, I know the bliss of the Third Dhyāna heaven." Sent again: "Do you wish to leave?" "I'll come out only when the World-Honored One comes." Ānanda, "The Buddha is master of the triple worlds—no part for him in hell." "If Buddha has no part in hell, then I have no part leaving hell."
*(Notes)*: Cuiyan Zhen: "From a dear mouth, familiar words." Zhan Tang Zhun's verse: "Laughable—Devadatta, in the uninterrupted hell for ten small kalpas. Though attaining dhyāna's sublime joy—birds' hairs are returned to the nest of the owl." Jingshan Gao: "No release, no entrapment—then what the old Shakyamuni, what Devadatta, what hell—do you want to know in detail? He brought the bottle and went for village wine; returns in robe as master of house." Chushi Fanqi: "Miao Xi's verdict interchanges Daoist blade and fish, differences—not knowing Shakyamuni himself, Devadatta himself, hell itself—unrelated crossings. One night, rain dissolves flowers; man-tang city overflowing with water's fragrance." Jinsu Wu: "Devadatta, like worldly rogues, spread rumors against innocence—innocent slander but self-hooked in it. Rather than lose face, forced to a draw. Cuiyan's 'a dear mouth, familiar words'—a censuring phrase or certifying phrase."
○ Because Mañjuśrī suddenly raised views of Buddha and Dharma, the World-Honored One's majestic power swept him into the Iron-Fence Mountains.
*(Notes)*: Wuyun Feng: "Where are those two iron-fence mountains? Can anyone grasp it? Should anyone here raise views of Buddha and Dharma, I'll fry two cups of tea—is that to reward or punish? Within or beyond the intent of teaching?" Baiyun Duan: "Noble assembly, the World-Honored One had no great adept look. If someone invoked Buddha-view or Dharma-view at Cheng-tian, I wouldn't presume to shift him. Why? If the snow melts off, spring arrives naturally." Wuzu Yan: "Baiyun has great compassion. He clapped: 'Mañjuśrī, Samantabhadra! Dare you again or not?' He said to himself: 'Bitten by snake once, shy now of a remnant well-rope.'" Qianyan Zhang: "Noble all, without raising views of Buddha or Dharma—can you avoid the iron-mountain exile? The World-Honored One also loved his son and didn't see the ugliness."
○ In the east of the city there was an old woman born the same time as the Buddha who could not bear to see him. Whenever he came, she fled. Yet looking east, west—every direction the Buddha was. She covered her face with her hands—but from all ten finger-palms, everywhere—the Buddha.
*(Notes)*: Xuedou Xian: "Nobles, as old woman yet has the cast of a great man. Her avoidance few—forced, therefore swallowed breath, bit tongue. Not wanting now to see the Buddha—considered. Refrain—do not cover face. One who sees with bright eye perceives: Ye of the Xuedou gate? This teaches you old-woman chan." Tianqi Rui: "Realm inherently lacks realm; one traces realm. Mind never minding, thus mind—thus the race goes on, no spontaneity. Mind and realm both dead—love and hate in both the fall. Why speak of seeing and not? Since ten fingers all Buddha, why differentiate? False constructs arise—hard to cut—yet reach the root, one pure vast path." Xiaoyan Bao's verse: "Master yourself, return to propriety—from you yet back to you. In all heights avoid is nowise—level ground falls, on level ground rose. On ten-finger palms, all—utter—Buddha: already missed—my staff. Calling to the crowd: noble, have a look—the old Tathāgata, arm in arm with buddhas of countless directions, crosses the mountain gate. How will you avoid now?" He added: "Be careful not to crack the skull." Jingshan Xin's verse: "Dong-zhen old woman, one of the stalwarts, eyes clear and cool—no ambiguity here. Meeting at three thousand-mile range—this not that old Barbarian of yesteryear. Don't take a moon's shadow as moon; nor disappoint. Walking on the King of Void's path—one threshold severs, who's left evading?"
○ Aṅgulimāla once took his bowl to a senior man's door. The woman of the house was in birthing hardship; the child couldn't exit. The elder said, "Disciple of Gautama, as a sacred being, is there any law to spare this birth?" Aṅgulimāla answered, "I have newly entered the path and have not yet learned this. When I'd asked the World-Honored One, I'll return and tell you." Back with the facts, he informed the Buddha. "Go quickly," said the Buddha, "and report: 'Since I began following the Dharma of the noble ones, I have not murdered any living being.'" Thus instructed, he hurried back and said it. The woman heard, and labor resolved anon.
*(Notes)*: Jingshan Gao's verse: "Before Yinhua mountain, a hundred-foot well; its cold spring chills to bone marrow. Which girl comes for a mirror—will not reflect the rest—her garment's collar slants." Juehai Yuan's verse: "Sages since beginning, kill none; mind's no birth, no death, genuinely clear. Person and self—all empty shadings; ties and disputes pure labels. One dew of nectar removes burning fever—jade lotus petals of gold flourish doubly." Jingshan Xin: "Aṅgulimāla's carrying of words deserves thirty blows? Birth eased, she got half. Why? Coveting the moon in heaven, letting go the oar in hand." Verse: "At the wall's bend, a florid face stirs its brows; cold dawn lays frost, lock-frost around incense pool. Within the transverse bloom—not on spring branch—different tradition's strange fineness."
○ On Vulture Peak, the World-Honored One raised a flower before the assembly. All were silent; only Venerable Kāśyapa broke into a smile. "I have the treasury of the true Dharma eye, the mysterious mind of nirvāṇa, the true mark giving forth forms, the subtle Dharma gate: not founded upon words; a transmission beyond the teachings. This I entrust now to Mahākāśyapa."
*(Notes)*: Yunfeng Yue, asked by a monk the meaning of the flower taken up: "Which grows near a word—four-horse catch-up hard." Asked Why Kāśyapa smiles: "The mouth is the gate of calamity." Baiyun Duan: "Kāśyapa good at reading winds and clouds, distinguishing flesh tones—even so, does he feel the top of his head heavy?" Verse: "All speak of the flower held up and smile. But beneath what will one rely to discern the ancestral breeze? If mind and eye registered at once, 'tis but a drowse, still dreaming." Huanglong Xin: "Drives straight through the skull—has already the eye as changed itself. Peril was not unknown—here's where to find Shakyamuni." Gaofeng Miao: "World-Honored One holds the head, Kāśyapa holds the tail; to this day cannot raise. Could the shoulders meet? Both hands in support—still sitting idol-still." Jingshan Xin: "The World-Honored One taught for 49 years. What multitudes are hoodwinked! After all, put-down not yet. Du—speak it not this way. Trees tall a thousand chang, leaves fall to the root. The three vehicles, twelve divisions of scripture are footnote to that flower-raising. Does the Sage remember?" Verse: "At the ending, a single branch of flower—dew thickly cold—to take back the tidings: 'Hundreds of myriad heavens as same long and short!' Why did he exclusively melt Kāśyapa's doubt? What pity! Spring wind from distance lifts the midnight's after-rain."*
○ Before the Stupa of Many Children (Multilineage), the World-Honored One bade Mahākāśyapa sit in half the seat and wrapped him in his sanghāṭi robe. "With this treasury of the true Dharma eye, secretly I present it to you. Guard it well and hand it onward."
*(Notes)*: Xinghua Cun, when a monk asked, "Before the many-child stupa, what did they discuss?" answered, "One man passes on the void; ten thousand pass on the real." Haiyin Xin's verse: "Secret up for half the seat—the exact time for an outright spit. Assert nothing; let go. Descendants can't escape ill fortune."*
○ Just before entering nirvāṇa, Mañjuśrī asked the World-Honored One to turn the Dharma wheel once more. The World-Honored One snapped, "Mañjuśrī, in all my forty-nine years I never spoke a single word. Now you ask me to turn the wheel again—have I turned the wheel somewhere?"
*(Notes)*: Xuefeng Kong: "Tell me—did the World-Honored One heed Mañjuśrī or not?" Beijian Jian's verse: "Early on, where did one ever turn the wheel? This present 'turn again' tires spirit for none—a kind old 'hermits' nowhere: he day to what never comes, holding a spirit-tally to light night into day."*
○ At the nirvāṇa assembly, the World-Honored One, pressing his chest with his hand, said to all: "Look well at my purple-golden, the perfect color of this body; gaze till full, lest afterwards regret. If you say I have passed—indeed not my disciples. If you say I have not—even so not my disciples." At that time hundred myriads—tens of millions—beings all penetrated right through.
*(Notes)*: Yunfeng Yue—"And yet the door of illness untouchable—medicine useless. Today I'll be the horse-dead doctor: everyone with blood under skin?" Dongchan Guan: "Then in the assembly, if a deft one on the chest-press step reached toward seizing him: 'Gautama, these gross gestures of yours—leave them folded away.' If he had seen, certainly were set still, mouth shut—ten myriads no fall into inversion." Wanshan Ning's verse: "Old down Gautama—knows no shame; at parting performs coquetry. Chest pressed, instructing all—whither? A bird call, a mountain even more hid." Gaofeng Miao: "Yellow face Gautama, beyond forty-nine years of upside-down positions and cross-wire speech: all for the end-care: the final nicety—but now he's swindled an entire hundred-million: to fall beneath iron mountains trapped, nothing to keep them."*