[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) › 17.11 # 佛祖歷代通載 17.11 佛祖歷代通載 17.11 - **Language:** Classical Chinese ### [17.11](https://indike.org/pramana/in.bauddha.taisho.2036.17.11) （八　庚寅）　咸通十一年相國裴休薨。休字公美。孟州人。兒時與兄弟偕隱。晝講經夜著書。終年不出戶。有饋鹿者。諸生薦之。休不食曰。蔬食猶不足。今一啗肉後何以繼。擢進士第累更內任。嘗出刺洪州。一日入龍興寺觀壁畫。歎曰。容儀可觀。高僧何在。時有數僧對不愜。休曰。此間莫有禪者麼。僧云。近一僧至似禪者。休命召。乃黃蘗運禪師。時未顯名。休以前問扣之。運高聲曰。裴休。休應諾。運曰。在什麼處。休豁然從此契入。遂迎入府第旦夕問法。及移鎮宛陵。亦命與俱。由是深徹法源。復與圭峯密禪師道緣尤密。大中時執政六年。次歷諸鎮節度。薨年七十有四。休能文章。書揩遒媚有體法。為人醞藉。操守嚴正進止雍閑。宣宗嘗曰。休真儒者。居常不御酒肉。著釋氏文數萬言。其圭峰禪源諸詮序曰。禪師集禪源諸詮為禪藏而都序之。休曰。未嘗有也。自如來現世隨機立教。菩薩間生隨病指藥。故一代時教。開深淺之三門。一真如心。演性相之別法。馬龍二士。皆弘調御之說。而空性異宗。能秀二師俱傳達磨之心。而頓漸殊稟。天台專依三觀。牛頭無有一法。江西舉體全真。荷澤直指知見。其他空有相破真妄相攻。反奪順取密指顯說。故西域中夏其宗實繁。良以病有千源藥生多品。投機隨器不得一同。雖俱為證悟之門。盡是正真之道。然諸宗門下通少局多。故數十年來師法益壞。以承稟為門戶。各自開張。以經論為戈矛。互相攻擊。情隨函矢而遷變。法逐人我以高低。是非紛拏莫能辨析。則向者世尊菩薩諸方教宗。適足以起諍後人增煩惱病。何利益之有哉。圭峯禪師久而歎曰。予丁此時不可默矣。於是以如來三種教義。印禪宗三種法門。融瓶槃釵釧為一金。攪酥酪醍醐為一味。振綱領而舉者皆順。據會要而來者同趨。尚恐學者之難明也。又復直示宗源之本末。真妄之和合。空性之隱顯。法義之差殊。頓漸之同異。遮表之回互。權實之淺深。通局之是非。莫不提耳而告之。指掌而示之。嚬呻以吼之。柔和以誘之。乳而藥之。恐性命之夭殤也。保而護之。念水火之漂焚也。揮而散之。悲鬪諍之牢固也。大明不能破長夜之昏。慈父不能保身後之子。若吾師者。捧佛日而委曲回照。疑曀盡除。順佛心而橫亘大悲。窮劫蒙益。是則世尊為闡教之主。吾師為會教之人。本末相符遠近相照。可謂畢一代時教之能事矣。或曰。自如來滅後。未嘗大都而通之。今一旦違宗趣而不守。廢關防而不據。無乃乖祕藏密契之道乎。答曰。佛於法華經涅槃會上。亦以融為一味。但昧者不覺。故涅槃經云。迦葉菩薩曰。諸佛有露語而無密藏。世尊讚歎曰。如來之言開發顯露清淨無翳。愚人不解謂之祕藏。智者了達則不名藏。此其證也。故王道興則外戶不閉而守在夷狄。佛道備則諸法總持而防在外魔。不當復執情攘臂於其間也。嗚呼後學當取信於佛。無取信於人。當取證於本法。無取證於末習。能如是則可以報圭峯之劬勞德矣。 > (\[Year\] 8, gengyin) In the eleventh year of the Xiantong era, the Prime Minister Pei Xiu passed away. Xiu, courtesy name Gongmei, was a native of Mengzhou. In his youth, he lived in seclusion with his brothers, lecturing on the scriptures by day and writing books by night, not leaving his doors the entire year. When someone presented them with a deer, the other scholars offered it up to be eaten, but Xiu refused to eat it, saying: "Even a vegetarian diet is barely sufficient; if I eat meat now once, how could I continue it later?" He passed the jinshi examination and held successive posts at court. He was once sent out to govern Hongzhou. One day, entering Longxing Temple to view the wall murals, he sighed and said: "The deportment is admirable to look upon, but where are the eminent monks?" At that time, several monks gave answers that failed to satisfy him. Xiu asked: "Is there no Chan practitioner here?" A monk replied: "Recently a monk arrived who seems to be a Chan practitioner." Xiu ordered him to be summoned; it was Chan Master Huangbo \[Xi\]yun, who was not yet famous at the time. Xiu questioned him with the same question as before. Yun called out loudly: "Pei Xiu!" Xiu answered: "Yes!" Yun said: "Where are you?" Xiu was suddenly enlightened and attained awakening through this. He thereupon invited him to his official residence, inquiring about the Dharma day and night. When he was transferred to govern Wanling, he also invited him to accompany him. From this he deeply penetrated the source of the Dharma. Furthermore, he had an especially close affinity in the Way with Chan Master Guifeng \[Zong\]mi. During the Dazhong era, he held administrative power as prime minister for six years, and subsequently served as military commissioner of several regional commands. He passed away at the age of seventy-four. Xiu was skilled in composition; his regular script was forceful, graceful, and well-structured. As a person, he was cultured and magnanimous, upright in moral conduct, and dignified and composed in movement. Emperor Xuanzong once remarked: "Xiu is a true Confucian." In daily life he never consumed wine or meat, and he wrote tens of thousands of words in Buddhist works. His preface to Guifeng's \*Chan source collections\* states: "The Chan master gathered various explanations of the source of Chan into a Chan canon and wrote a general preface to them." Xiu said: "There has never been anything like this before. Ever since the Tathāgata appeared in the world and established teachings according to individuals' capacities, and the bodhisattvas manifested intermittently to prescribe medicines according to diseases, the teachings of his lifetime opened three gateways of varying depth, and from the one true suchness mind unfolded distinct doctrines of nature and characteristics. The two masters Aśvaghoṣa and Nāgārjuna both propagated the teaching of the Tamer \[of Men\], yet their traditions differed between emptiness and nature; the two masters \[Hui\]neng and \[Shen\]xiu both transmitted Bodhidharma's mind, yet their endowments differed between the sudden and the gradual. Tiantai relies solely on the three contemplations; Niutou does not have a single phenomenon; Jiangxi directly manifests that the entire body is wholly the real; Heze directly points to knowing and seeing. Others destroy each other through emptiness and existence, or attack each other through the real and the false; they invert and seize, or conform and grasp, pointing esotericly or explaining explicitly. Thus in the Western Regions and the Central Kingdom, their lineages have indeed grown numerous. This is truly because illnesses have a thousand sources, and so medicines are produced in many kinds; responding to capacities and according with vessels, they cannot be identical. Although they are all gateways to realization and awakening, and all are the true and correct Way, nevertheless among the followers of the various lineages, those who are broad are few while those who are limited are many. Therefore, in recent decades the ways of the teachers have increasingly deteriorated: taking their lineages as sectarian factions, each opens their own door; taking the sūtras and treatises as shields and spears, they attack one another. Sentiments shift along with arrow cases and shafts, and phenomena are made high or low according to notions of self and other. Right and wrong are entangled in confusion, with no one able to distinguish them. Thus what was previously the doctrinal lineages of the Bhagavān, the bodhisattvas, and all quarters has become just enough to stir up disputes among later generations and increase the afflictions of disease—what benefit could there be in that? Chan Master Guifeng sighed after a long time and said: 'Having met with such an era, I cannot remain silent.' Thereupon, using the Tathāgata's three kinds of doctrinal meanings, he sealed the three kinds of Dharma methods of the Chan school. He melted down vases, plates, hairpins, and bracelets into a single gold; he stirred curd, cheese, and clarified butter into a single flavor. When the main cords are shaken, everything raised falls into proper order; when the essential points are seized upon, those who come converge toward the same goal. Still fearing that learners would find it difficult to understand, he further directly revealed the origin and end of the lineage's source, the harmonious combination of the real and the false, the concealment and manifestation of emptiness and nature, the differences in doctrinal meanings, the sameness and difference of the sudden and the gradual, the mutual interweaving of refutation and demonstration, the depth and shallowness of the expedient and the real, and the right and wrong of the comprehensive and the limited. There was nothing he did not tell them by whispering into their ears, show them by pointing to his palm, roar at them with a furrowed brow, entice them with gentleness, nourish them with milk, or treat them with medicine, fearing that their life of wisdom would be cut short prematurely. He protected and sheltered them, bearing in mind the drifting floods and burning fires; he waved his hands and dispersed them, lamenting the firmness of their contentious strife. The great bright sun cannot dispel the gloom of the long night; a loving father cannot protect his sons after his own death. But as for our master, he held aloft the Buddha-sun and turned its light to shine down upon all details, so that clouds of doubt were utterly eliminated; according with the Buddha's mind, he extended great compassion across space, so that for exhaustless kalpas beings receive benefit. Thus the Bhagavān is the lord who expounded the teaching, and our master is the person who harmonized the teaching. The root and branches correspond to each other, and the distant and near illuminate one another; he may truly be said to have completed the great work of the teachings of a whole lifetime. Someone might say: 'Since the Tathāgata's parinirvāṇa, no one has ever made a grand unification and harmonized them like this. Now, suddenly departing from lineage tenets without adhering to them, and abolishing protective barriers without occupying them—does this not go against the way of secret treasuries and esoteric tallies?' The answer is: In the \*Lotus Sūtra\* and at the assembly of the \*Nirvāṇa Sūtra\*, the Buddha also fused them into a single flavor, but the deluded fail to realize it. Therefore, the \*Nirvāṇa Sūtra\* says: Bodhisattva Kāśyapa said: 'The Buddhas have revealed words, but no secret treasury.' The Bhagavān praised him, saying: 'The words of the Tathāgata are open, revealed, pure, and without obscuration. Foolish people do not understand and call them a secret treasury; the wise fully comprehend them and thus do not call them a treasury.' This is the proof. Therefore, when the Kingly Way flourishes, outer doors are not shut and defense lies with the outlying tribes; when the Buddha Way is complete, all dharmas are retained in dhāraṇī, and defense is directed against external demons. One should not cling to sentiment and roll up one's sleeves to brawl among them. Alas! Later scholars should place their faith in the Buddha, not in men; they should seek verification in the fundamental Dharma, not in derivative habits. If one can do this, one will be able to repay Guifeng's painstaking virtue." > — English (machine translation) (machine translation) - [Previous: 17.10](https://indike.org/pramana/in.bauddha.taisho.2036.17.10) - [Next: 17.12](https://indike.org/pramana/in.bauddha.taisho.2036.17.12) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.2036.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.17.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.17.11](https://indike.org/pramana/in.bauddha.taisho.2036.17.11) · Pramāṇa