[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) › 20.96 # 佛祖歷代通載 20.96 佛祖歷代通載 20.96 - **Language:** Classical Chinese ### [20.96](https://indike.org/pramana/in.bauddha.taisho.2036.20.96) 徑山佛照德光禪師入寂。諱德光。姓彭氏。臨江新喻人。父術母袁。夢異僧入室。驚寤有娠。既生。乃祖曰。吾家世積德。乃生此兒。必光吾門。因是命名。年九歲寇擾辟地於袁之木平寺。有妙應大師。伯華善相。曰是子伏犀貫頂。出家必作法門梁棟。時師年十歲。遽失怙恃。伯父循。伯母萬。育而教之。年二十有一。聞人誦金剛經。忽然通解。歸白母曰。適聞誦經。身心歡喜。世間萬事真如夢幻。力懇出家。族不能奪。遂散家貲。第存度牒僧具。餘悉以予其族。詣同邑光化禪院主僧足庵處薙髮。遂携師入閩。足庵寓福之西禪。謂之曰。是行為子擇所依。東禪月庵善果具衲僧眼。子依之。時復省吾足矣。一見月庵遽問。不落有無中。如何露消息。師云。不落有無中。分明露消息。月庵云。是什麼消息。師便喝。庵云。未在更道。師云。我留口喫飯在。即令參堂。是時老宿多在閩中。如妙湛佛心圓覺。望重叢林。師悉參扣遍歷五十餘員善知識。末後見大惠於育王。舉喚作竹篦則觸。不喚作竹篦則背。不得向舉處承當。不得向意根下卜度。速道速道。師云。杜撰長老如麻似粟。惠云儞是第幾箇。師云。今日捉敗者老賊。次年佛涅槃日。因頂謁次。自念佛常住法身何有生滅。頭未至地忽然契悟。遽告大惠。惠云。儞者回徹也。惠再主徑山。拉以偕往閱夏。暫至蔣山省應庵。庵稱賞不已。謂人曰。光兄頓出我一頭地。乃移書與李侍郎浩曰。光兄一自徑山老叔印可。如虎插翅。留月餘而歸。大惠說偈以頂相付師曰。有德必有光。其光無間隔。名實要相稱。非青黃赤白。云二。乾道丁亥。李侍郎分符天台。與師論道相契。以鴻福延之及遷郡之天寧。衲子雲集。淳熙三年。詔住靈隱寺。遣使降香開堂。恩寵優渥。是冬召對便殿問佛法大意。師敷奏直截帝大說。留禁中觀堂五宿。兩賜御頌。特賜佛照禪師之號。又承聖問。釋迦入山修道六年而成。所成者何事。奏云。將謂陛下忘却。四年冬召問華嚴法界。師奏簡切。上悅親灑宸翰獎諭。因進宗門直指一篇。七年育王虛席。露章乞老。得請東歸。又承聖問圓覺四病。冬召見便殿。紹熙改元。孝宗御重華宮召見。奏對逾時。四年被旨住徑山。抗奏辭免。孝宗曰。欲速相見郡將。堅請不容辭。二月望宣見于重華。自後兩賜聖問。應機而答。天顏皆悅。慶元元年春復請老祈懇再三。詔從之。師在觀堂也。駕時時臨幸。輿以小輦。侍衛二十餘人。至則促席而坐。或起行並立。歡如平生。所賜御札刻之琬琰。奏對語錄詔令刊行。每有召對。宣賜無時。中貴私自謂。金玉器用繒綵計緡三萬之多。師叩頭力辭不受。上益嘉之。暨歸寺有所宣賜。不容辭。師亦不妄用。初思陵駐蹕會稽。有旨許置產。師謂育王產薄不足贍眾。遂以所賜及王臣長者所施之資置田。歲增穀五千。國史陸游為記其事。師創數椽以自處。號曰東庵。掩關自娛。接人不倦。時許衲子入室。嘉泰癸亥三月。告眾曰。吾世緣將盡。至十日。詢問左右曰。今日月半也。對曰然。又二日索紙作遺書。與平昔所厚者二十。早集眾敘別。皆法門之旨要。無半語及他事。索浴更衣大書云。八十三年彌天罪過。末後慇勤盡情說破。趺坐而逝。弟子塔全身於庵後。僧臘六十請諡于朝。勅諡普惠宗覺大禪師。塔曰圓照。 > Chan Master Fozhao Deguang of Jingshan entered quiescence. His taboo name was Deguang, of the Peng clan, a native of Xinyu in Linjiang. His father was Shu, and his mother was née Yuan. She dreamed of an extraordinary monk entering the room, awoke with a start, and was pregnant. After he was born, his grandfather said, 'Our family has accumulated virtue for generations, and thus this boy was born; he will surely bring glory to our family gate.' Hence he named him so. When he was nine years old, bandits caused turmoil, and he took refuge at Muping Temple in Yuanzhou. There was Great Master Miaoying, Bohua, who was skilled at physiognomy; he said, 'This child has the hidden rhinoceros bone penetrating to the crown of his head. Leaving home, he will surely become a pillar of the Dharma.' At that time, the Master was ten years old and suddenly lost both father and mother. His uncle Xun and aunt Wan raised and taught him. At the age of twenty-one, he heard someone chanting the Vajracchedikā Sūtra and suddenly understood it thoroughly. Returning, he said to his foster mother, 'Just now I heard the chanting of the sūtra; my body and mind rejoiced. All the ten thousand worldly affairs are truly like dreams and illusions.' He earnestly begged to leave home, and the clan could not dissuade him. He then distributed his family property, keeping only his ordination certificate and monastic implements, and gave all the rest to his clan. He went to Abbot Zu'an of the Guanghua Chan Cloister in the same county to shave his head. Zu'an then brought the Master into Min. Zu'an stayed at the Western Chan Cloister in Fuzhou and said to him, 'This journey is to choose a reliance for you. Yue'an Shanguo of Eastern Chan possesses the eye of a patch-robed monk; rely upon him. From time to time, come back to visit me, and that will be enough.' Upon first meeting Yue'an, Yue'an abruptly asked, 'Not falling into existence or non-existence, how do you reveal the message?' The Master said, 'Not falling into existence or non-existence, it clearly reveals the message.' Yue'an said, 'What message is it?' The Master immediately shouted. Yue'an said, 'Not yet; speak further!' The Master said, 'I am saving my mouth to eat rice.' Yue'an at once ordered him to enter the hall. At that time, many senior elders were in Min, such as Miaozhan, Foxin, and Yuanjue, of great renown in the monasteries. The Master visited and consulted all of them, traveling to more than fifty good friends. Finally, he met Dahui at Yuwang. Dahui held up \[a bamboo comb and said\], 'If you call it a bamboo comb, you touch; if you do not call it a bamboo comb, you turn your back. You must not undertake it where it is brought up, nor reckon it under the root of the intellect. Speak quickly, speak quickly!' The Master said, 'Bogus elders are like hemp and millet.' Dahui said, 'Which one are you?' The Master said, 'Today I have caught this old thief red-handed.' The following year, on the day of the Buddha's Nirvāṇa, as he was making prostrations, he reflected to himself: 'How could the Buddha's eternally abiding Dharmakāya have arising and ceasing?' Before his head reached the ground, he was suddenly awakened. He hurriedly told Dahui. Dahui said, 'This time you have penetrated through.' When Dahui presided over Jingshan for the second time, he took him along to pass the summer. He went briefly to Jiangshan to visit Ying'an. Ying'an praised him ceaselessly, saying to others, 'Brother Guang suddenly stands a head taller than me!' He then sent a letter to Vice Minister Li Hao, saying, 'Since Brother Guang was approved by the old uncle at Jingshan, he is like a tiger with wings.' He stayed for over a month and returned. Dahui recited a gāthā and transmitted a portrait to the Master, saying: / 'Where there is virtue, there is surely light; / Its light is without interruption. / Name and reality must correspond, / Not blue, yellow, red, or white.' / and so forth. In the dinghai year of Qiandao, Vice Minister Li was assigned administrative office in Tiantai. Discussing the Way with the Master, they were in mutual accord; he invited him to Hongfu, and when he moved to Tianning in the commandery, patch-robed monks gathered like clouds. In the third year of Chunxi, an imperial edict appointed him to reside at Lingyin Temple, sending an envoy to offer incense and inaugurate the hall; imperial favor was generous. That winter, he was summoned for an audience in the side hall to inquire into the great meaning of the Buddhadharma. The Master presented his memorials with direct clarity, and the Emperor was greatly pleased. He was kept in the Guantang inside the palace for five nights, was twice bestowed imperial laudatory verses, and was specially granted the title Chan Master Fozhao. He was also asked by the Emperor, 'Śākyamuni entered the mountains and cultivated the Way for six years to attain completion; what was it that was completed?' He memorialized, 'I thought Your Majesty had forgotten.' In the winter of the fourth year, he was summoned and asked about the Avataṃsaka Dharma-realm. The Master's memorial was concise and incisive. The Sovereign was delighted and personally brushed an imperial inscription praising him. The Master then presented the essay 'Direct Pointing to the Ancestral School'. In the seventh year, the seat at Yuwang became vacant, and he submitted an open petition begging to retire due to old age; his request was granted and he returned east. He was also asked by the Emperor about the four defects in the Sutra of Complete Enlightenment. In winter, he was summoned to an audience in the side hall. In the first year of Shaoxi, Emperor Xiaozong held an audience in the Chonghua Palace. His audience lasted for a prolonged time. In the fourth year, he received an imperial order to reside at Jingshan. He memorialized in protest to decline, but Xiaozong said, 'Wishing to see you soon, the commandery generals have strongly insisted and will not allow refusal.' On the full moon of the second month, he was granted an audience at Chonghua. After this, he twice received imperial inquiries, which he answered according to the occasion, and the imperial countenance was pleased. In the spring of the first year of Qingyuan, he again pleaded for retirement, entreating repeatedly, and the imperial order granted it. When the Master was in the Guantang, the imperial carriage frequently visited him; he was conveyed in a small litter with more than twenty bodyguards. When the Emperor arrived, they sat closely side by side, or walked and stood together, as joyous as lifelong friends. The imperial letters granted to him were carved in fine jade, and the recorded sayings of his audiences were ordered by imperial decree to be published. Whenever there was a summons for an audience, proclamations and bestowals were made without limit. Palace attendants whispered that the gold, jade utensils, silks, and satins amounted to as much as thirty thousand strings of cash. The Master bowed his head and firmly declined without accepting them. The Emperor praised him all the more. When he returned to the temple, some imperial bestowals could not be declined, yet the Master never used them improperly. Earlier, when Gaozong of Song stopped his carriage at Kuaiji, there was a decree allowing the acquisition of estate properties. The Master, considering that Yuwang's property was meager and insufficient to sustain the community, used what had been bestowed and the funds donated by princes, ministers, and elders to purchase fields, increasing the annual grain by five thousand \[dan\]. The state historian Lu You recorded the event. The Master constructed a few eaves for his own dwelling, naming it the Eastern Hermitage. Shutting the gate for his own enjoyment, he received people untiringly, sometimes permitting monks to enter his room. In the third month of the guihei year of Jiatai, he said to the assembly, 'My worldly affinity is about to end.' On the tenth day, he asked his attendants, 'Is today the middle of the month?' They answered, 'Yes.' Two days later, he asked for paper to write testamentary letters, twenty to those with whom he had always been close. In the morning, he gathered the assembly to bid farewell, speaking only of the essential principles of the Dharma gate, without half a word touching on other affairs. He requested a bath, changed robes, and wrote in large characters: / 'Eighty-three years of heaven-filling transgressions; / At the very end, earnestly exposing everything completely.' / He sat cross-legged and passed away. His disciples entombed his whole body in a stupa behind the hermitage. His monastic age was sixty. They requested a posthumous title from the court, and he was imperially granted the title Great Chan Master Puhui Zongjue; his stupa was named Yuanzhao. > — English (machine translation) (machine translation) - [Previous: 20.95](https://indike.org/pramana/in.bauddha.taisho.2036.20.95) - [Next: 20.97](https://indike.org/pramana/in.bauddha.taisho.2036.20.97) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.2036.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.20.96) — English, machine translation ## Linked texts (2) - [大慧普覺禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1998a.12.146) — Classical Chinese - [無門關](https://indike.org/pramana/in.bauddha.taisho.2005.1.240) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.20.96](https://indike.org/pramana/in.bauddha.taisho.2036.20.96) · Pramāṇa