[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 45.62 # 佛祖統紀 45.62 佛祖統紀 45.62 - **Language:** Classical Chinese ### [45.62](https://indike.org/pramana/in.bauddha.taisho.2035.45.62) 三年正月。勅大內設千僧齋。施袈裟金剛經。為慈聖太后追福○詔詳定官制朝議。以自唐至本朝。譯經僧官皆授試光祿卿或鴻臚卿。今後改賜譯經三藏法師。試少卿者。賜三藏法師（洪容齋三筆）○詔革江州東林律院為禪席。命常總禪師居之。寺人相謂曰。遠公讖記。吾滅七百年。當有肉身大士革居道場。今總公實應之矣。東坡過東林。贈以詩曰。溪聲便是廣長舌。山色豈非清淨身。夜來八萬四千偈。今日如何舉似人○荊公王安石問文定張方平曰。孔子去世百年生孟子。後絕無人。或有之而非醇儒。方平曰。豈為無人。亦有過孟子者。安石曰。何人。方平曰。馬祖汾陽雪峯巖頭丹霞雲門。安石意未解。方平曰。儒門淡薄收拾不住。皆歸釋氏。安石欣然歎服。後以語張商英。撫几賞之曰。至哉此論也○祁公杜衍以張方平佞佛常笑怪之。有醫者朱生遊二公間。一日祁公呼朱生胗脈。生謂使者曰。往白公。但言看楞嚴未了。及至揖坐。謂曰。老夫以君疏通不意。近亦闒茸。聖人微言無出孔孟。所謂楞嚴者何等語耶。生曰。公未讀此經。何知不及孔孟。因袖中出其卷。祁公觀之。不覺終軸。大驚曰。安道知之而不以告我。即命駕就見之（方平字安道）安道曰。譬如失物忽已得之。但當喜其得不必悔其晚也○張商英初仕。因入僧寺見藏經嚴整。怫然曰。吾孔聖之教不如胡人之書耶。夜坐長思。馮紙閣筆。妻向氏曰何不睡去。商英曰。吾正此著無佛論。向曰。既言無佛何論之有。當著有佛論可耳。商英默而止。後詣同列見佛龕前維摩詰經。信手開視有云。此病非地大亦不離地大。倏然會心。因借歸細讀。向曰。讀此經始可著無佛論。商英聞而大悟。由是深信其道。後為漕於江西謁東林總禪師。遂蒙印可。因按部過分寧。諸禪迓之。最後見兜率悅公。商英見其短小。易之遽曰。聞公聰明善文章。悅大笑曰。運使何至失言。從悅臨濟九世孫。對運使論文章。正如運使對從悅論禪也。商英內慚。佯不領曰。師是臨濟九世耶。是夜宿兜率。語及宗門事。至更深悅焚香。請十方諸佛作證。謂商英曰。東林既印可明公。公於佛祖言教有少疑否。商英曰。香林獨脚頌。德山托鉢話。未能無疑。悅曰。秖如末後句是有耶是無耶。商英曰。豈不是有。悅大笑歸丈室。閉門而寢。商英展轉無寐。五更下榻觸翻踏床。忽然有省。為之頌曰。鼓寂鐘沈托鉢回。巖頭一拶語如雷。果然秖得三年活。莫是遭他授記來。遂扣門曰。商英已捉得賊。悅曰。贓在甚處。商英無語。翌日復舉前頌。悅曰。參禪祇為命根不斷依語生解。如是之說公已深悟。然至極微細處使人不覺不知墮在區宇。悅後作頌證之云。等閑行處步步皆如。雖居聲色寧滯有無。一心靡異萬法非殊。休分體用莫擇精粗。臨機不礙應物無拘。是非情盡凡聖皆除。誰得誰失何親何疎。拈頭作尾指實為虛。翻身魔界轉脚邪塗。了非逆順不犯工夫。商英邀至建昌。途中一一伺察有十頌敘其事。悅亦酬十頌。法門傳提以為盛事（已上三事見宗門武庫）商英既達禪道。甞謂人曰。吾學然後知儒○杭州淨慈宗本禪師。夏中定起。有道人卉衣至堂上。本視之曰。黃龍舊話何不舉似。其人笑曰。錢大安用饒舌。遽御風疾去。卉衣者呂洞賓也。錢大者本前身也（普燈錄）○八月館職文同（字與可）沐浴。冠帶正坐而化。同館崔公度聞之。驚謂人曰。昨別與可於州南曰。明日復來乎。及再往與可徐曰。經言。人不妄語者舌覆面上。即吐舌引至眉上。三疊之如餅狀。公度大駭。今聞其亡又異。信得道人也。與可梓潼人。文行高潔。畫竹得妙趣（東都事略及文藝傳）。 > In the third year, in the first month, an imperial edict ordered a vegetarian feast for a thousand monks to be held in the Great Inner Palace, and kāṣāyas and the Vajracchedikā Sūtra were distributed to pursue blessings on behalf of Empress Dowager Cisheng. ○ An imperial edict directed the court officials responsible for fixing official titles to deliberate. Since from the Tang down to the present dynasty, monk officials translating sūtras had all been conferred probationary titles such as Chief Minister of the Court of Imperial Entertainments or Chief Minister of the Court of State Ceremonial, henceforth they were to be bestowed instead the title of 'Tripiṭaka Dharma Master Who Translates Sūtras', while those holding probationary Vice Minister rank were to be bestowed the title of 'Tripiṭaka Dharma Master' (recorded in Hong Mai's Rongzhai sanbi). ○ An imperial edict converted Donglin Vinaya Monastery in Jiangzhou into a Chan seat and appointed Chan Master Changzong to reside there. The residents of the monastery said to one another, 'Master Huiyuan's prophetic record stated: "Seven hundred years after my passing, an incarnate Mahāsattva will transform and occupy this bodhimaṇḍa." Now Master Changzong truly corresponds to it!' When Dongpo visited Donglin, he presented him with a poem, saying: 'The sounds of the valley stream are precisely the broad and long tongue; / How could the mountain colours not be the pure body? / The eighty-four thousand verses of last night— / How can I hold them up to show others today?' ○ Duke Jing, Wang Anshi, asked Zhang Fangping (posthumously titled Wending), 'A hundred years after Confucius passed away, Mencius was born, but after that there was no one, or if there were any, they were not pure Confucians.' Fangping said, 'How could there be no one? There were even those who surpassed Mencius.' Anshi asked, 'Who?' Fangping replied, 'Mazu, Fenyang, Xuefeng, Yantou, Danxia, and Yunmen.' Anshi did not grasp his meaning. Fangping said, 'The Confucian school has grown feeble and cannot gather them in; they have all gone over to the Śākyan lineage.' Anshi gladly sighed in admiration. Later he related this to Zhang Shangying, who stroked the table and praised it, saying, 'How supreme is this discourse!' ○ Duke Qi, Du Yan, considered Zhang Fangping excessively devoted to Buddhism and often ridiculed it as strange. There was a physician named Scholar Zhu who moved between the two dukes. One day, Duke Qi summoned Scholar Zhu to feel his pulse. The scholar said to the messenger, 'Go tell the duke only that I am reading the Śūraṅgama Sūtra and have not yet finished.' When he arrived and bowed before taking a seat, the duke said to him, 'I thought you were open and perceptive; I did not expect that you too have recently become base and vulgar. The profound words of the sages do not go beyond Confucius and Mencius. What kind of talk is this so-called Śūraṅgama?' The scholar said, 'Your Grace has not read this sūtra; how do you know it does not match Confucius and Mencius?' He then pulled the scroll from his sleeve. Duke Qi examined it, and before he realised it, he had read to the end of the scroll. Greatly astonished, he said, 'Andao knew of this yet did not tell me!' He immediately ordered his carriage to go see him (Fangping's courtesy name was Andao). Andao said, 'It is like losing an object and suddenly regaining it; one should simply rejoice in finding it and not regret that it came late.' ○ When Zhang Shangying first entered official service, he entered a Buddhist monastery and saw the Tripitaka in neat and solemn array. He said indignantly, 'Could the teachings of our sage Confucius be inferior to the books of the barbarians?' Sitting late into the night in deep reflection, he leaned over the paper and held his brush aloft. His wife, née Xiang, said, 'Why not go to sleep?' Shangying said, 'I am just now writing a treatise on the non-existence of the Buddha.' Lady Xiang said, 'Since you say there is no Buddha, what is there to treat? You should write a treatise on the existence of the Buddha, and that would be fine.' Shangying fell silent and stopped. Later, when visiting a colleague, he saw the Vimalakīrtinirdeśa Sūtra before a Buddhist shrine. Opening it at random, he read: 'This sickness is not the earth element, nor is it apart from the earth element.' Instantly grasping its meaning, he borrowed it to take home and read carefully. Lady Xiang said, 'Only after reading this sūtra can you write your treatise on the non-existence of the Buddha.' Hearing this, Shangying attained great awakening, and from then on possessed deep faith in this Way. Later, while serving as transport commissioner in Jiangxi, he visited Chan Master Zong of Donglin and received his certification. While inspecting his administrative district, he passed through Fenning, and various Chan masters came out to welcome him. The last he met was Venerable Yue of Doushuai. Shangying, seeing that he was short of stature, treated him lightly and blurted out, 'I hear that the Venerable is clever and skilled at literary composition.' Yue laughed heartily and said, 'How could the Transport Commissioner commit such a slip of the tongue? Congyue is a ninth-generation descendant of Linji; for me to discuss literary composition with the Transport Commissioner is just like the Transport Commissioner discussing Chan with Congyue!' Shangying felt ashamed within, and feigning indifference, said, 'Is the Master really of the ninth generation of Linji?' That night he lodged at Doushuai, and their conversation turned to matters of the school. Late in the night, Yue burned incense and invited the Buddhas of the ten directions to bear witness. He said to Shangying, 'Since Donglin has already certified you, sir, do you have any slight doubts regarding the spoken teachings of the Buddhas and patriarchs?' Shangying said, 'Regarding Xianglin's "One-Legged Verse" and Deshan carrying his bowl, I am not yet able to be free of doubts.' Yue said, 'Take simply the "final phrase": does it exist or not?' Shangying said, 'How could it not exist?' Yue laughed heartily, returned to his abbot's quarters, shut the door, and went to sleep. Shangying tossed and turned, unable to sleep. In the fifth watch, stepping down from the couch, he kicked over the footstool and suddenly attained awakening. He composed a verse on this: 'The drum has fallen quiet and the bell is silent as he returns with his bowl; / Yantou's single thrust was like a clap of thunder. / Indeed he was only able to live three years— / Could it be that he met with a bestowal of prophecy from him?' He then knocked on the door and said, 'Shangying has caught the thief!' Yue said, 'Where is the stolen loot?' Shangying had no words. The next day, he brought up the verse again. Yue said, 'In studying Chan, it is only because the root of life is not severed that one generates understanding based on words. Regarding explanations like this, you have already deeply awakened; yet when it comes to the extremely subtle places, it causes people unconsciously and unwittingly to fall into boundaries.' Yue later composed a verse to verify it: 'Walking unhurriedly, every step is suchness; / Though dwelling in sound and form, how could one stagnate in existence or non-existence? / The one mind has no divergence; the ten thousand phenomena are not different. / Cease distinguishing essence and function; do not select between fine and coarse. / Responding to circumstances without hindrance; adapting to things without constraint. / When sentiments of right and wrong are exhausted, ordinary and holy are both eliminated. / Who gains, who loses? What is intimate, what is distant? / Picking up the head and making it the tail; pointing to the real as empty. / Turning one's body in the realm of Māra; turning one's steps on the heterodox path. / Completely free of contrary or compliant, not expending any effort.' Shangying invited him to Jianchang; along the way, he observed him in every detail and composed ten verses describing these events. Yue also responded with ten verses. The Dharma gates transmitted and held these up as a celebrated event (the above three matters appear in the Zongmen wuku). Once Shangying had thoroughly penetrated the Chan way, he used to tell people, 'Only after studying Buddhism did I come to understand Confucianism.' ○ In Hangzhou, Chan Master Zongben of Jingci arose from samādhi during the summer retreat. A Daoist clad in garments of leaves arrived in the hall. Ben looked at him and said, 'Why not bring up the old story of Huanglong?' The man laughed and said, 'Elder Brother Qian, what use is there in flapping your tongue?' and immediately rode the wind swiftly away. The one clad in leaves was Lü Dongbin, and Elder Brother Qian was Ben's previous life (recorded in the Pudeng lu). ○ In the eighth month, the auxiliary academician Wen Tong (courtesy name Yuke) bathed, donned his cap and sash, sat upright, and passed away. Cui Gongdu of the same institute heard of it and said in astonishment to others, 'Yesterday I parted from Yuke south of the prefecture and asked, "Will you come again tomorrow?" When I went back, Yuke said slowly, "The sūtras say that for one who does not speak falsely, his tongue covers his face." Thereupon he stuck out his tongue and drew it up past his eyebrows, folding it three times like a flat cake. I was terrified. Now hearing of his demise, it is all the more wondrous; he was truly a man who had attained the Way!' Yuke was a native of Zitong; his writing and conduct were noble and pure, and his bamboo paintings captured a wondrous spirit (recorded in the Dongdu shilüe and the Wenyi zhuan). > — English (machine translation) (machine translation) - [Previous: 45.61](https://indike.org/pramana/in.bauddha.taisho.2035.45.61) - [Next: 45.63](https://indike.org/pramana/in.bauddha.taisho.2035.45.63) - [Up: 45](https://indike.org/pramana/in.bauddha.taisho.2035.45) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.45.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.45.62](https://indike.org/pramana/in.bauddha.taisho.2035.45.62) · Pramāṇa