[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) › [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037) › 4.202 # 釋氏稽古略 4.202 釋氏稽古略 4.202 - **Language:** Classical Chinese ### [4.202](https://indike.org/pramana/in.bauddha.taisho.2037.4.202) 佛慧禪師。名法泉。生隨州時氏（隨州隷峽州路荊湖北道）。幼歲出家。群書博覽過目成誦。雅號泉萬卷。遍參知識。玄機頴悟。應世住持。屢遷太剎。住蔣山日（江東建康）因雪上堂。召大眾曰。還有過得此色者麼。良久曰。文殊笑普賢瞋。眼裏無筋一世貧。相逢盡道休官去。林下何曾見一人。上堂。快人一言。快馬一鞭。若更眼睛。定動未免。紙裏麻纏。脚下是地。頭上是天。不信但看。八九月紛紛黃葉滿山川。晚年詔住京城大相國智海禪寺。上堂問眾曰。赴智海留蔣山如何即是眾莫知對。便歸方丈索筆書偈曰。非佛非心徒擬議。得皮得髓謾商量。臨行珍重諸禪侶。門外青山正夕陽。擲筆跏趺而逝。使回奏。帝訝之。勅諡佛慧禪師。師嗣雲居曉舜禪師（舜號堯夫）。舜嗣洞山聰。聰嗣文殊真。真嗣德山密。密嗣雲門偃禪師（聯燈錄）。師甞作北邙行（洛陽山名）。其文曰。前山後山高峨峨。喪車轔轔日日過。哀歌幽怨滿巖谷。聞者潛悲薤露歌。哀歌一聲千載別。孝子順孫徒泣血。世間何物得堅牢。大海須彌竟磨滅。人生還如露易晞。從來有會終別離。苦樂哀感不暫輟。況復百年驚夢馳。去人悠悠不復至。今人不會古人意。栽松起石駐墓門。欲為死者長年計。魂魄悠揚形化土。五趣（天人鬼獄畜生）茫茫井輪度。今人還葬古人墳。今墳古墳無定主。洛陽城裏千萬人。終為北邙山下塵。沈迷不記歸時路。為君孤坐長悲辛。昔日送人哭長道。今為孤墳臥芳草。妖妖穿穴藏子孫。耕夫撥骨尋珠寶。老木蕭蕭生野風。東西壤塚連晴空。寒食已過誰享祀。塚畔餘花寂寞紅。日月相催若流矢。貧富賢愚盡如此。安得同遊常樂鄉。縱經劫火無生死（仲溫雲臥紀談）。夏京輔大旱。帝齋禱甚力。夜夢。一僧馳馬空中口吐雲霧。既而沛然雨足。帝大悅使以像求之。得於京城相國寺山門閣五百羅漢中第十三尊者也。宰相王珪賀以詩曰。良弼為霖承空望。神僧作霧應精求。參政元絳曰。仙驥乘雲穿仗下。佛花吹雨匝天流。人爭誦之（東車筆錄）。 > Chan Master Fohui was named Faquan, born to the Shi clan of Suizhou (Suizhou was subordinate to the Xiazhou Circuit of the Jinghu North Region). In his youth he left home; he read widely through various books, committing them to memory at a glance, and was elegantly named 'Ten Thousand Fascicles Quan'. He visited spiritual friends everywhere, with an incisive awakening to the profound mechanism. Answering the needs of the world as abbot, he was repeatedly transferred to great monasteries. During the days he dwelt at Jiangshan (Jiankang in Jiangdong), he ascended the hall on account of snow. Summoning the great assembly, he said: 'Is there anyone who can surpass this color?' After a long pause, he said: 'Mañjuśrī smiles; Samantabhadra is angry. Having no sinews in one's eyes, one remains impoverished all one's life. Meeting together, all talk of leaving office and retiring; yet amidst the woods, when has one ever seen a single person?' He ascended the hall \[another time and said\]: 'A quick person needs one word; a swift horse needs one whip. If your eyes are still wavering and hesitating, you cannot avoid being wrapped in hemp inside paper. Underfoot is the ground; overhead is the sky. If you do not believe it, just look: in the eighth and ninth months, falling yellow leaves fill the mountains and rivers.' In his later years, he was summoned by imperial decree to dwell at the Daxiangguo Zhihai Chan Monastery in the capital. He ascended the hall and asked the assembly: 'Going to Zhihai or remaining at Jiangshan—how is it right?' The assembly did not know how to reply. He then returned to the abbot's quarters, asked for a brush, and wrote a verse: 'Neither Buddha nor mind—to speculate in vain; / Attaining the skin or the marrow—to dispute to no purpose. / On the verge of departure, take care, my fellow Chan companions: / Outside the gate, the blue mountains bask in the evening sun.' He threw down the brush, sat cross-legged, and passed away. When the emissary returned to report, the Emperor marveled at it and imperially bestowed the posthumous title Chan Master Fohui. The master was a Dharma heir of Chan Master Xiaoshun of Yunju (Shun was titled Yaofu). Shun was the heir of Cong of Dongshan; Cong was the heir of Zhen of Wenshu; Zhen was the heir of Mi of Deshan; Mi was the heir of Chan Master Yan of Yunmen (Liandeng lu). The master once composed 'A Song of Mount Beimang' (the name of a mountain in Luoyang). Its text said: 'The front mountains and back mountains tower high and lofty; / Hearses rumble along, passing by day after day. / Mournful songs and deep laments fill the crags and ravines; / Those who hear them secretly grieve at the song of "Dew on the Shallot". / A single mournful song marks a parting of a thousand years; / Filial sons and compliant grandsons weep tears of blood in vain. / What thing in the mundane world can remain firm and lasting? / The great ocean and Mount Sumeru must eventually be worn away. / Human life is also like the morning dew, easily dried; / From the beginning, whatever meets must in the end separate. / Suffering, joy, sorrow, and feeling do not cease for a moment; / Even more so, a hundred years rush by like a startled dream! / The departed drift far away and do not return; / The people of today do not understand the mind of the people of old. / Planting pines and erecting stone monuments to guard the tomb gate, / They intend to make long-term plans for the dead. / Souls flutter and waver; the bodily form turns to earth; / The five destinies (devas, humans, hungry ghosts, hells, animals) endlessly turn like a wheel in a well. / The people of today are buried again in the graves of the people of old; / Present graves and ancient graves have no permanent master. / The millions of people in the city of Luoyang / Must ultimately become the dust beneath Mount Beimang. / Sunken in delusion, they do not remember the road to return; / For your sake, I sit alone in long sorrow and bitterness. / In former days, they saw others off, weeping on the long road; / Today, they lie under the fragrant grasses as solitary graves. / Foxes burrow holes to conceal their offspring; / Plowmen overturn bones searching for pearls and jewels. / Ancient trees rustle, stirring up wild winds; / East and west, mounds of earth connect to the clear sky. / The Cold Food Festival has passed—who will make offerings? / Beside the mounds, leftover flowers remain solitary and red. / The sun and moon hasten on like flying arrows; / The rich, the poor, the worthy, and the foolish are all like this. / How can we wander together in the realm of Eternal Joy, / Where, even through kalpas of fire, there is neither birth nor death?' (Ying Zhongwen, Yunwo jitan). In the summer, there was a great drought in the capital region. The Emperor fasted and prayed with great fervor. At night he dreamed that a monk rode a horse in the sky, spitting out clouds and mist from his mouth. Soon afterward, abundant rain fell in sufficiency. The Emperor was greatly delighted and sent people to search for him among images. He was found as the thirteenth venerable one among the five hundred arhats in the gate pavilion of Xiangguo Monastery in the capital. The Chancellor Wang Gui congratulated him with a poem: 'A good minister serves as the seasonal rain, fulfilling expectations in vain; / A miraculous monk produces mist, answering earnest prayer.' The Participant in Determining Governmental Affairs Yuan Jiang said: 'The celestial steed mounts the clouds, piercing the procession below; / The Buddha flower blows rain, circling the flow of heaven.' People vied to recite them (Dongxuan bilu). > — English (machine translation) (machine translation) - [Previous: 4.201](https://indike.org/pramana/in.bauddha.taisho.2037.4.201) - [Next: 4.203](https://indike.org/pramana/in.bauddha.taisho.2037.4.203) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2037.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2037~en-mt.4.202) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2037.4.202](https://indike.org/pramana/in.bauddha.taisho.2037.4.202) · Pramāṇa