[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) › 19.30 # 佛祖歷代通載 19.30 佛祖歷代通載 19.30 - **Language:** Classical Chinese ### [19.30](https://indike.org/pramana/in.bauddha.taisho.2036.19.30) （二十一）　荊門玉泉皓長老塔銘。無盡居士譔。略云師姓王。眉州丹稜縣坼頭鎮人。天聖元年。依大力院出家。法名承皓。明道二年普度為僧。景祐元年受戒。慶曆二年遊方。至復州見北塔思席禪師。發明心要。得遊戲如風大自在三昧。製赤犢鼻。書歷代祖師名而服之曰。惟有文殊普賢。猶較些子。且書於帶上。自是諸方以皓布裩呼之惠南居黃龍。設三關語以接物。罕有契其機者。師教一僧往。南曰。我手何似佛手。答曰。不相似。南曰。我脚何似驢脚。答曰。不較多。南笑曰。此非汝語。誰教汝來。僧以實告。南曰。我從來疑這漢。熙寧間至襄陽為谷隱首座。有蜀僧依止師席。師憐其年少有志。稍誘掖之。僧亦効師。製犢鼻。浣而曝之。師見之曰。我裩何故在此。僧曰。某甲裩也。師曰。具何道理敢爾。僧禮拜曰。每蒙許與。切所欣慕。師曰。此豈戲論。與汝半年當吐血死。後半年其僧嘔血死於鹿門山。聞者異之元豐二年四月。予奉使京西南路。聞師之名致而見之。問師法嗣何人。師曰。北塔。問北塔有何言句。師曰。為伊不肯與人說。遂請師住郢州大陽。谷隱大喜曰。我山中首座出世。盛集緇素請師升座。以為歆豔。師曰。承皓住谷隱十年。不曾飲谷隱一滴水嚼谷隱一粒米。汝若不會來大陽。與汝說。携拄杖下座。不顧而去。居數月。知荊南李公審言轉運使孫公景脩。同請住當陽玉泉景德禪院。師機鋒孤峭。學者不能湊泊。人闕首座。維那曰。某人某人曾於某處立僧。為禪眾所歸。宜依諸方例請充。師叱曰。杜杜。又曰。孟八郎孟八郎。一日師從厨前過。見造晚麵問曰。有客過耶。對曰。眾僧造藥石。師呼知事稱之曰。吾昔參禪。為人汲水舂米。今見成米麵蒸炊造作。與供諸佛菩薩羅漢無異飽喫了並不留心參學。百般想念五味馨香。假作驢腸膳生羊骨鱉臛。餵飼八萬四千戶蟲。開眼隨境攝。合眼隨夢轉。不知主祿判官掠剩大王。隨從汝抄劄消鑿祿料簿。教汝受苦有日在。於是徒眾不堪寂寥。譖之於縣令曰。長老不能安眾。惟上來下去點撿寒碎。縣令召師至縣。責之曰。大善知識不在方丈內端坐。兩廊下山門來去得許多。師曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。長官以坐是佛耶。坐殺佛去也。長官茫然益敬禮之。狗子在室中。僧入請益。師叱一聲。狗出去。師云。狗子却會。汝却不會。玉泉冬市四遠雲集。師於廊下畫一圓相。顧視大眾曰。賤賣賤賣。良久畫破曰。自家買自家買。冬至上堂曰。晷運推移布裩共赤。莫笑不洗。無來換替。正大觀知荊南。問如何是佛。截斷脚跟。又問。如何是佛。師曰。截斷脚跟。又問。如何是法。師曰。掀了腦蓋。師有頂相。自贊曰。粥稀後坐。床窄先臥。耳瞶。愛聲高。眼昏宜字大。其應機答話。隱顯不測。大致若此。玉泉寺宇廣大弊漏。前後主者以營葺為艱。師曰。吾與山有緣。與僧無緣。修今世寺待後世僧耳。悉壞法堂方丈寢堂鍾樓慈氏閣關廟。而鼎新之。皆求予記其本末。師住山無筆硯文字。箱篋無兼衣囊錢。元祐六年遣人至江西。口白曰。老病且死。得百丈肅為代可矣。余以喻肅。肅不顧往。十二月二十八日示寂。臨行門人迫以作頌。師笑曰。吾年八十一。病死舁尸出。兒郎齊著力。一年三百六十日。師滅時地三震。會余移漕淮西。召還諫省謫官金陵。不復詳師後事。今年十月被恩知洪州。途次太平。有德鴻者來謁。泣言。師之死。鴻適歸閩中。自閩聞訃。奔詣玉泉。師已葬于斗山下。鴻營塔于始就緒。念先師神交道契。莫如公者。故間關數千里。詣公求文。銘師之塔。予哀鴻不忘其師。乃追掇緒餘而銘之曰（文多不錄）。 > (21) Stupa Inscription for Senior Monk Hao of Yuquan in Jingmen, composed by Layman Wujin. In brief, it states: The Master's surname was Wang, a native of Chetoudian in Danling County, Mei Prefecture. In the first year of the Tiansheng era (1023), he left household life at Dali Monastery, receiving the Dharma name Chenghao. In the second year of the Mingdao era (1033), he was ordained as a monk under the general dispensation, and in the first year of the Jingyou era (1034), he received the full precepts. In the second year of the Qingli era (1042), he traveled as an itinerant monk, reaching Fu Prefecture where he met Chan Master Sixi of the North Stupa; there he realized the essential mind-ground and attained the great unhindered samādhi of playing freely like the wind. He fashioned a red loincloth, wrote the names of the ancestral patriarchs of all generations upon it, and wore it, saying: "Only Mañjuśrī and Samantabhadra are slightly superior \[to me\]." He then wrote their names on his sash. Thenceforth, throughout the monastic quarters, he was known as "Cloth-Pants Hao." > > When Huinan resided at Huanglong, he set up his "Three Gates" phrases to engage students, yet few matched his dynamic function. The Master instructed a monk to go to him. Nan asked: "What is my hand like compared to the Buddha's hand?" The monk replied: "They are not alike." Nan asked: "What is my foot like compared to a donkey's foot?" The monk replied: "Not much difference." Nan laughed and said: "These are not your words. Who sent you here?" The monk told the truth. Nan said: "I have always suspected that fellow!" > > During the Xining era (1068–1077), the Master went to Xiangyang and became head monk at Guyin. A monk from Shu relied on the Master's seat; the Master, taking pity on his youth and aspiration, offered him modest guidance and encouragement. That monk also imitated the Master by fashioning a loincloth, washing it, and hanging it in the sun. Seeing it, the Master asked: "Why are my trousers here?" The monk replied: "These are my humble trousers." The Master asked: "What principle do you possess to dare do such a thing?" The monk bowed and said: "I have continually enjoyed your approval and truly admire you." The Master said: "Is this something to play with? Within half a year you will spit blood and die." Six months later, the monk vomited blood and died at Mount Lumen; those who heard of it thought it extraordinary. > > In the fourth month of the second year of the Yuanfeng era (1079), while on imperial commission to the Circuit of Jingxi South, I heard of the Master's reputation and sent for him to meet him. I asked the Master: "Whose Dharma heir are you?" The Master replied: "The North Stupa's." I asked: "What sayings did the North Stupa have?" The Master said: "Because he was unwilling to speak of them to others." Thereupon, I invited the Master to reside at Dayang in Ying Prefecture. Guyin was overjoyed, saying: "The head monk of our mountain has appeared in the world!" Clergy and laity gathered in great numbers and invited the Master to ascend the hall to celebrate this splendid occasion. The Master said: "Chenghao has dwelt at Guyin for ten years, yet he has not drunk a single drop of Guyin's water nor chewed a single grain of Guyin's rice. If you do not understand, come to Dayang and I shall tell you." He took his staff, descended the seat, and left without looking back. > > After a few months, Li Shenyan, Prefect of Jingnan, and Sun Jingxiu, Fiscal Commissioner, jointly invited him to reside at the Jingde Chan Monastery at Mount Yuquan in Dangyang. The Master's sharp, dynamic function was solitary and steep, such that students found no footing. When the post of head monk fell vacant, the karmadāna said: "So-and-so once served as a senior monk in such-and-such place and is respected by the Chan assembly. It is proper to invite him according to the customs of the various quarters." The Master scolded him, saying: "Impostor! Impostor!" and added: "Meng the Eighth! Meng the Eighth!" > > One day, the Master passed before the kitchen, saw evening noodles being prepared, and asked: "Has a guest arrived?" The response was: "The monks are preparing medicine-stone (an evening meal)." The Master summoned the monastery directors and denounced them, saying: "When I practiced Chan in former days, I drew water and hulled rice for others. Now, with rice and flour already provided, steamed and cooked, it is no different from offering it to all the Buddhas, bodhisattvas, and arhats. Once you have eaten your fill, you do not apply your mind to practice and study at all, but indulge in all kinds of thoughts of the fragrant five flavors, pretending to feast on donkey intestines, raw mutton bones, and turtle soup, feeding eighty-four thousand households of internal parasites. When your eyes are open, you are pulled by external conditions; when your eyes are shut, you turn with dreams. You know nothing of the Officer in Charge of Emoluments or the Great King of Snatched Surpluses, who follow you around, making entries and subtracting from your allotment register; there will come a day when you will suffer retribution!" Thereupon, the assembly could not endure the austere quietude and slandered him to the county magistrate, saying: "The Senior Monk cannot maintain the assembly; he only goes up and down checking on petty, trivial matters." The magistrate summoned the Master to the county seat and reproached him: "A great and good friend does not sit upright in the abbot's quarters, but goes about back and forth beneath the covered walkways and through the mountain gate all the time!" The Master replied: "The Buddha Great Penetrating Surpassing Wisdom sat in the bodhimaṇḍa for ten kalpas, yet the Buddhadharma did not appear to him, and he could not achieve the Buddha Way. Do you, sir, consider sitting to be Buddhahood? You are sitting Buddhahood to death!" The magistrate was confounded and revered him all the more. > > Once, a dog was inside his room; when a monk entered to request instruction, the Master gave a single shout, and the dog went out. The Master remarked: "The dog understands, yet you do not!" > > During the winter market at Yuquan, crowds gathered like clouds from the four directions. The Master drew a circle beneath the gallery, looked at the crowd, and said: "Selling cheap! Selling cheap!" After a long pause, he drew a line through it and said: "Buying it oneself! Buying it oneself!" > > Ascending the hall at the Winter Solstice, he said: "The course of the sun moves on; the cloth trousers remain equally red. Do not laugh that they are unwashed; there are none to replace them." > > Zheng Daguan, Prefect of Jingnan, asked: "What is the Buddha?" \[The Master said:\] "Severing the heels." He asked again: "What is the Buddha?" The Master said: "Severing the heels." He then asked: "What is the Dharma?" The Master said: "Flipping off the skull cap!" > > The Master had a portrait made of himself, and inscribed his own eulogy: "When the gruel is thin, sit at the back; / When the bed is cramped, lie down first. / Deaf in the ears, I love loud voices; / Dim in the eyes, large characters suit me best." His answering of questions according to capacity was unpredictably subtle, generally resembling this. > > The Yuquan monastery buildings were vast, dilapidated, and leaking; successive abbots had found repairs difficult. The Master said: "I have karmic affinity with the mountain, but none with the monks. I repair the temple of the present age to await the monks of future ages." He dismantled and thoroughly renovated the Dharma hall, abbot's quarters, sleeping quarters, bell tower, Maitreya pavilion, and Guanyu shrine. For all of these, he asked me to record the particulars. When the Master resided on the mountain, he kept neither brush, inkstone, nor writings, nor did his boxes contain an extra garment or his purse any coins. > > In the sixth year of the Yuanyou era (1091), he sent a messenger to Jiangxi with a verbal message: "I am old, ill, and near death. If we can get Baizhang Su to succeed me, it will be well." I relayed this to Su, but Su showed no interest in going. On the twenty-eighth day of the twelfth month, the Master showed signs of passing into stillness. As he was about to depart, his disciples pressed him to compose a verse. The Master laughed and said: > > "At eighty-one years of age, > I die of illness; carry my corpse away! > Lads, exert all your strength together, > For three hundred and sixty days in a year!" > > When the Master passed away, the earth shook three times. At that time, I was transferred to the transport commission in Huaxi, then recalled to the Remonstrance Bureau, and demoted to Jinling, so I could no longer learn the full details of the Master's posthumous affairs. In the tenth month of this year, receiving imperial favor, I was appointed Prefect of Hong Prefecture. En route at Taiping, a monk named Dehong came to pay his respects. Weeping, he said: "When the Master died, I had just returned to Min. Hearing the report of his death from Min, I rushed to Yuquan, but the Master was already buried beneath Dou Mountain. I have just begun building a stupa for him. Considering that no one shared such spiritual intimacy and harmony in the Way with our late master as you, sir, I traveled through difficulties over several thousand li to visit you and request an inscription for the Master's stupa." Pitying Dehong for not forgetting his master, I collected these remaining traces and inscribed them: (The text is voluminous and is not recorded here.) > — English (machine translation) (machine translation) - [Previous: 19.29](https://indike.org/pramana/in.bauddha.taisho.2036.19.29) - [Next: 19.31](https://indike.org/pramana/in.bauddha.taisho.2036.19.31) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.2036.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.19.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.19.30](https://indike.org/pramana/in.bauddha.taisho.2036.19.30) · Pramāṇa