[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) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 14.15 # 佛祖歷代通載 14.15 佛祖歷代通載 14.15 - **Language:** Classical Chinese ### [14.15](https://indike.org/pramana/in.bauddha.taisho.2036.14.15) 論曰。四祖下融大師橫說竪說。猶未知向上關棙子。此黃蘗運公語也。以黃蘗大機大用逸格手段。作如是說則其然矣異時學人相似語言以為禪道者。凡貶剝諸方往往猶不止於此。嗚呼世謂學不躐等。矧吾宗單傳心印用以了生死者。其可以躐等乎。觀牛頭諸祖道盛一時。於死生之際感驗昭著。有生而百鳥䘖花虎狼給侍者。有滅而鳥獸哀鳴逾月乃止者。有異香經旬而歇者。有山林變白溪㵎絕流者。有空中神旛從西而來遶山數匝者。有所居舊院林木變白七日而復者。及是忠禪師所感。皆不思議事。出於造化之表。自非神德妙行蔽天地而不恥關百聖而不慚者曷以臻此邪。如大耳三藏。分證小果得五神通。及見國師初二度國師以有所緣心則灼見其處。及第三度國師入甚深祕密大寂定門。大耳於是茫然不知。然則證果有階級。大道有淺深。端不誣矣。或謂巫咸相壺子揕擬國師者。自性圓通與夫區區術數。烏可同年而語哉。 > The evaluation says: 'Under the Fourth Patriarch, Master Farong spoke horizontally and spoke vertically, yet he still did not know the key to the higher path'—these are the words of Master Huangbo Duanji. Given Huangbo's great dynamic function and extraordinary methods, his speaking thus was indeed appropriate; yet when subsequent students adopt similar words, taking them for the way of Chan, their criticisms of the masters of various quarters often do not stop even at this. Alas, it is said in the world that study should not skip over stages; how much more so for our school, which directly transmits the mind-seal to resolve birth and death—how could it skip over stages? Looking at the Niutou patriarchs, their Way flourished for a time, and at the boundary of life and death their signs of confirmation were illustrious: there were those in whose lifetime a hundred birds held flowers in their beaks and tigers and wolves served them; there were those upon whose passing birds and beasts mourned, ceasing only after a month; there were strange fragrances that dissipated only after ten days; there were mountain forests that turned white and mountain streams that halted their flow; there were divine banners in the sky that came from the west and circled the mountain several times; there were the trees in the old courtyard where they lived that turned white for seven days before recovering. Down to the signs evoked by Chan Master Huizhong, all are inconceivable events, emerging beyond the realm of ordinary creation. Unless one's divine virtue and marvelous conduct could envelop Heaven and Earth without shame and confront the hundred sages without blushing, how could one attain this? As for Tripiṭaka Master Da'er, he had partially realized a lesser fruit and obtained the five supernormal powers. When he saw the National Preceptor the first two times, because the National Preceptor was using an objective condition in his mind, Da'er clearly perceived the location; but when it came to the third time, the National Preceptor entered the gate of the most profound, secret, and great quiescent concentration, whereupon Da'er was at a complete loss. Thus, that the realization of fruits has gradations and the Great Way has shallow and deep is truly not a falsehood. Some have compared the shaman Xian reading the physiognomy of Huzi to this confrontation with the National Preceptor, but how could the all-pervading integration of one's self-nature be mentioned in the same breath with paltry occult arts? > — English (machine translation) (machine translation) - [Previous: 14.14](https://indike.org/pramana/in.bauddha.taisho.2036.14.14) - [Next: 14.16](https://indike.org/pramana/in.bauddha.taisho.2036.14.16) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.2036.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.14.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.14.15](https://indike.org/pramana/in.bauddha.taisho.2036.14.15) · Pramāṇa