昔世尊說三乘教網。撈摝人天。末後拈花示眾。惟飲光尊者一人承當。如將金剛王寶劍𮞏與迦葉。葉便爾橫拈倒用。能殺能活。畢竟鋒芒不露。和匣收去。故善承當此道。只破顏微笑而已。嗣是累及西天東土諸祖相承。亦唯秉此金剛王。截斷古今多少人命根。總是路見不平拔劍相助。嗚呼。祖庭荒穢。法道陵替。此劍久瘞。此花誰拈。非有超越古今格量者。詎亦當此重任哉。壽昌大師道風壓古。剛骨擎天。妙得無師之慧。故垂示法語天真自然。其展用自在。無硬力支排之說。其鍼線緜密。得偏圓綺互之妙。掀翻窠臼。脫盡廉纖。末法宗師善用金剛王劍者。非師其誰耶。故孝廉鄧君甞愛其作。偈云。野師不啖人間食。十二巫峯得自繇。養就縱橫無礙力。崑崙翻轉作瀛洲。乃欣然謂曰。何期瀕老得飲醍醐。自非真參實悟。與佛祖命脉流通。從自己胸襟中流出。安得如此。其醇至乎。昔靈源多喜演祖不詭隨。不淫陋。謂其天資合道。語嘿中度。今師與演祖異世同風。然其孤標道韻。卓然挺異。如萬仞憑虗。峯勢倒立。直心行事。如箭中鵠。正色凜然。無一毫媟慢之態。故住山五十餘白。足跡不履城隍。竿牘不近豪右。有大梅深隱之風。獨恨世無馬師。誰知其梅子熟且久也。師甞遊少林。登五臺。遇瑞峯師。一見而識。相與契合。深推重之。日惟隨眾作務。眾未及田。師已荷钁先至。雖櫛風沐雨亦無勌意。歸則攝衣登座為眾說法。信口而道。不落思議。衲子有好逞詞鋒嗜文句者。每視師法語如啜木札羮。無膾炙味。間以此議師。師亦甞笑此輩如葉公怖真龍耳。試令與地藏同時聞栽田博飯之語。亦必謂其無當於宗門玄旨矣。余竊謂師之法語置於雪巖高峯諸大老之間亦不多讓。世有賞色。必然擊節。然師意貴在操履。力追古風。雖百丈溈山比肩何慙。其行業隱微不可枚舉。茲述其大槩。孔子有云。吾欲載之空言。不如見諸於行事。然則師之行解雙脩。雖質之先聖而何疑。師初住峩峯寶方二蘭若。次遷壽昌。壽昌乃西竺禪師道場。西竺崇仁產也。與師同鄉。有遺讖云。壽昌好牧牛。西竺再來遊。至師居壽昌不浹旬。而梵剎巋然興起。人咸謂師即古壽昌再來。信或不誣云。

Thus the World-Honored One once spread the net of the three vehicles to gather gods and humans, and at the end, holding up a flower before the assembly, only the Venerable Mahakashyapa understood, receiving it like a king's jewel-sword passed to Kashyapa. Kashyapa, wielding it freely, could kill or bring to life, yet never revealed its edge, keeping it sheathed. Thus, truly succeeding in this Way is but a subtle smile. From then on, the patriarchs of India and China upheld this diamond sword, severing the lifelines of countless seekers across ages—always aiding when injustice arose. Alas, the patriarchs' court had grown desolate, the Dharma in decline; this sword lay buried long, and who would raise the flower again? Without one who transcends the standards of past and present, how could such a burden be borne?

Great Master Shouchang's spiritual presence pressed upon the ancients, his unyielding spirit held up the heavens, and he wondrously attained wisdom without a teacher. His teachings flowed naturally, unforced, without stiff straining. His needlework was meticulous, blending partial and perfect, illuminating each other. He overturned stale conventions and shed all frivolity. Among late-Dharma masters wielding the diamond sword well, who but he could be so capable? Hence, the scholar Deng, who cherished his works, composed a verse: "The wild master eats not worldly fare, at leisure on the Twelve Peaks; he nurtured powers unobstructed, overturning Kunlun into a fairy isle." He gladly remarked, "How unexpected, nearing old age, to taste such ambrosia!" Without true inquiry and realization, flowing with the patriarchs' lifeline from one's own breast, how could such depth of purity emerge?

In the past, Lingyuan often praised Master Wuzu for not following whims or indulging in baseness, saying his nature aligned with the Way, his speech calm and measured. Today, this master shares the same spirit as Wuzu across ages. His solitary standard and spiritual bearing stand tall—like a thousand-ren peak suspended in the void, its summit inverted. His direct heart acts true as an arrow hitting its mark; his solemn demeanor betrays not a trace of negligence. Thus, he dwelled in the mountains over fifty years, his feet never stepping into city gates, his letters never nearing the powerful—a style of deep reclusion like Damei's. What a pity the world lacked a Master Ma; who would know his plums had long ripened? The master once visited Shaolin, ascended Wutai, and met Master Ruifeng, who recognized him at first sight, their hearts aligning; Ruifeng deeply esteemed him. Day by day, he simply followed the assembly in labor; before others reached the fields, he had already arrived hoe on shoulder. Though braving wind and rain, he showed no weariness. Returning, he would straighten his robe and ascend the seat to speak the Dharma, speaking freely, beyond deliberation. Monks fond of flaunting sharp tongues and relishing fine phrases often saw his words as woody gruel, lacking flavor. When some criticized him for this, he would laugh, saying such folk were like Lord Ye afraid of the true dragon. Had they stood with Master Dizang hearing the words "farming to exchange for porridge," they too would deem it unbefitting of the school's profound mystery.

I venture to say that if his discourses were placed among the great elders like Xueyan and Gaofeng, they would not fall short. If the world has discerning eyes, it will surely applaud. Yet his intent lay in rigorous practice, striving to restore ancient customs; even shoulder to shoulder with Baizhang and Weishan, he would feel no shame. His hidden deeds cannot be fully recounted; here I sketch the broad strokes.

Confucius said, "Better to show in action than to record in empty words." Truly, his practice and understanding alike, both cultivated, how could the sages of old doubt him? The master first resided at two hermitages, E'feng and Baofang, then moved to Shouchang. Shouchang was the site of the Western Regions Chan master, a native of Chongren, same hometown as him. An old prophecy said, "Shouchang minds the ox well; Western Regions will come again." When the master dwelled there under ten days, the monastery's hall rose anew; all said he was indeed the ancient Shouchang returned—surely not false.

Recorded Sayings of Chan Master Wuming Huijing (無明慧經禪師語錄)

Recorded Sayings of Chan Master Wuming Huijing (無明慧經禪師語錄)