[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) › [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076) › 12.11 # 景德傳燈錄 12.11 景德傳燈錄 12.11 - **Language:** Classical Chinese ### [12.11](https://indike.org/pramana/in.bauddha.taisho.2076.12.11) 裴休字公美。河東聞喜人也（唐書本傳作孟州濟源人）守新安日。屬運禪師初於黃檗山捨眾入大安精舍。混迹勞侶掃灑殿堂。公入寺燒香。主事祇接。因觀壁畫乃問。是何圖相。主事對曰。高僧真儀。公曰。真儀可觀高僧何在。僧皆無對。公曰。此間有禪人否。曰近有一僧投寺執役。頗似禪者。公曰。可請來詢問得否。於是遽尋運師。公覩之欣然曰。休適有一問諸德吝辭。今請上人代醻一語。師曰。請相公垂問。公即舉前問。師朗聲曰。裴休。公應諾。師曰。在什麼處。公當下知旨如獲髻珠。曰吾師真善知識也。示人剋的。若是何汩沒於此乎。寺眾愕然。自此延入府署留之供養執弟子之禮。屢辭不已。復堅請住黃檗山荐興祖教。有暇即躬入山頂謁。或渴聞玄論即請師入州。公既通徹祖心。復博綜教相。諸方禪學。咸謂裴相不浪出黃檗之門也。至遷鎮宣城還思瞻禮。亦創精藍迎請居之（唐新安郡即歙州也。唐史裴相本傳無出守。明說雖未必不經為歙州太守。然觀其傳心法要序。即知其初識運公於洪州。再見之於宣州。皆迎請而來。非邂逅也。今本章述所問壁畫高僧之處。必為差誤。苟或果在歙州。則序中安得不言耶。據廣燈以為在筠州。四家錄又云在洪州皆不然也。按唐史。武德中以洪州高安縣置靖州。更名筠州尋廢之。至南唐李景再置。中間豈得有郡守。以此知廣燈之誤也。又按傳心法要序云。予會昌二年廉于鍾陵。自山迎至州憩龍興寺。以此知四家錄亦誤。其餘在黃蘗章中辨之也）。雖圭峯該通禪講為裴之所重。未若歸心於黃檗而傾竭服膺者也。又撰圭峯碑云。休與師於法為昆仲。於義為交友。於恩為善知識。於教為內外護。斯可見矣。仍集黃檗語要。親書序引冠於編首留鎮山門。又親書大藏經五百函號迄今寶之。又圭峯禪師著。禪源諸詮原人論及圓覺經疏注法界觀。公皆為之序。公父肅字中明。任越州觀察使。應三百年讖記。重建龍興寺大佛殿。自撰碑銘（先是越州沙門曇彥。身長五尺。眉垂數寸。與檀越許詢字玄度。同造塼木大塔二所。彥有神異。天降相輪。能駐日倍工。復從地引其膊至塔頂。塔未就詢亡。彥師壽長可百二十餘歲。猶待得詢後身為岳陽王來撫越州。蓋願力也。彥預告門人曰。許玄度來也。弟子咸謂師老耄言無準的。許玄度死已三十餘載。何云更來也。時岳陽王早承誌公密示。才到州便入寺尋訪。彥師出門佇望。遙見乃召曰。許玄度來何暮。昔日浮圖今如故。王曰。弟子姓蕭名詧。師何以許玄度呼之。彥曰。未達宿命焉得知之。遂握手命入室席地。彥以三昧力加被王。忽悟前身造塔之事宛若今日。由是二塔益資壯麗。時龍興寺大殿墮壞。眾請彥師重修。彥曰。非貧道緣力也。却後三百年有緋衣功德主。來興此殿大作佛事。寺眾刻石記之。及期裴太守赴任興隆三寶。傾施俸錢修成大殿。方曉彥師懸記無忒）公遂篤志內典深入法會。有發願文。傳於世。 > Pei Xiu, styled Gongmei, was a native of Wenxi in Hedong (his biography in the Tang History makes him a native of Jiyuan in Mengzhou). When he governed Xin'an, it coincided with the time when Chan Master Yun first left the assembly at Mount Huangbo and entered Da'an Vihāra, mingling among the laborers and sweeping the halls. Lord Pei entered the temple to burn incense, and the monastic administrator received him. Looking at the wall paintings, he asked, "What portrait is this?" The administrator replied, "It is the true likeness of an eminent monk." Lord Pei said, "The true likeness is visible, but where is the eminent monk?" None of the monks could answer. Lord Pei said, "Is there a Chan practitioner here?" The administrator said, "Recently a monk joined the temple to perform manual labor; he is rather like a Chan practitioner." Lord Pei said, "Could he be invited so that I may question him?" Thereupon they quickly sought Master Yun. Lord Pei was delighted to see him and said, "Xiu just had a question that the venerables were reluctant to answer. Now I invite the reverend to offer a reply on their behalf." The Master said, "Please pose your question, Chancellor." Lord Pei then repeated the earlier question. The Master called out in a loud voice, "Pei Xiu!" Lord Pei answered, "Yes!" The Master said, "Where is he?" Right then Lord Pei understood the essential import, as if he had obtained the jewel in the topknot. He said, "My master is a true kalyāṇamitra! Pointing directly and accurately for people, why did you submerge yourself here like this?" The monastic assembly was astonished. From then on, Lord Pei invited him to the prefectural office, kept him, provided offerings, and served him with the etiquette of a disciple. The Master repeatedly declined, but to no avail. Lord Pei then firmly requested him to reside on Mount Huangbo to revive the patriarchal teachings. Whenever he had leisure, he went in person up the mountain to prostrate in audience, or if he thirsted to hear profound discourses, he invited the Master to the prefectural seat. Since Lord Pei had both thoroughly penetrated the patriarchal mind and comprehensively mastered the doctrinal aspects of the teachings, Chan students in various regions all said that Chancellor Pei had not emerged in vain from the gate of Huangbo. When he was transferred to govern Xuancheng, he still wished to gaze upon and pay respects to him, and also founded a vihāra, welcoming and inviting him to reside there. (Xin'an Commandery in the Tang was Shezhou. The biography of Chancellor Pei in the Tang History does not mention his assignment there. Although it is not impossible that he was governor of Shezhou, looking at his preface to the Chuanxin fayao, one knows that he first met Master Yun in Hongzhou and met him again in Xuanzhou, both times by welcoming and inviting him, not by coincidence. The account in this chapter regarding the location of the question about the wall painting of an eminent monk must be an error. If it were truly in Shezhou, how could he not have mentioned it in the preface? According to the Guangdeng, it was in Yunzhou, while the Sijia lu says it was in Hongzhou; neither is correct. According to the Tang History, during the Wude era Jingzhou was established out of Gao'an County of Hongzhou, was renamed Yunzhou, and was soon abolished. It was re-established only during the Southern Tang under Li Jing. How could there have been a commandery governor in the interim? By this we know the error of the Guangdeng. Furthermore, the preface to the Chuanxin fayao states, 'In the second year of Huichang, while serving as investigation commissioner in Zhongling, I welcomed him from the mountain to the prefecture to rest at Longxing Temple.' By this we know the Sijia lu is also mistaken. The rest is distinguished in the chapter on Huangbo.) Although Guifeng was respected by Pei for his comprehensive grasp of both Chan and doctrinal lectures, it was not like his wholehearted submission and deep reverence toward Huangbo. Furthermore, in composing the stele for Guifeng, Lord Pei wrote, "In the Dharma, Xiu and the Master are brothers; in righteousness, we are friends; in benevolence, he is my kalyāṇamitra; and in the teachings, we are internal and external protectors." This can be seen from that. He also collected Huangbo's essential sayings, personally brushed a preface placed at the head of the volume, and left it to protect the mountain gate. He also personally transcribed five hundred cases of the Tripiṭaka, which have been treasured down to the present day. Furthermore, for the Chan Master of Guifeng's Chan Sources and Their Commentaries, Inquiry into the Origin of Humanity, Commentary and Subcommentary on the Perfect Enlightenment Sūtra, and Contemplation of the Dharmadhātu, Lord Pei composed prefaces for all of them. Lord Pei's father, Su, styled Zhongming, served as surveillance commissioner of Yuezhou; fulfilling a three-hundred-year-old prophecy, he rebuilt the great Buddha hall of Longxing Temple and personally composed the stele inscription. (Previously, Śramaṇa Tan'yan of Yuezhou, five feet tall with eyebrows drooping several inches, together with the dānapati Xu Xun, styled Xuandu, built two large stupas of brick and wood. Yan had miraculous powers: heavenly wheels descended from the sky; he could halt the sun to double the work done; and from the ground he stretched his arm to the top of the stupa. Before the stupas were completed, Xun died. Master Yan lived to a great age of about one hundred and twenty years, still waiting for Xun's rebirth as the Prince of Yueyang to come and pacify Yuezhou, truly by the power of vows. Yan told his disciples in advance, "Xu Xuandu has come." The disciples all thought their master was senile and his words untrustworthy, saying, "Xu Xuandu has been dead for over thirty years; why do you say he has come again?" At that time, the Prince of Yueyang had already received a secret indication from Master Zhi, and as soon as he reached the prefecture he entered the temple to search for him. Master Yan stood at the gate gazing into the distance; seeing him from afar, he called out, "Xu Xuandu, why do you come so late? The stūpas of former days are just as they were." The prince said, "This disciple's surname is Xiao and given name is Cha; why does the master call me Xu Xuandu?" Yan said, "Without having attained the knowledge of past lives, how could you know?" He then took his hand, invited him into the room, and sat on the ground with him. Yan blessed the prince with the power of samādhi, and the prince suddenly realized the matter of building the stupas in his past life as clearly as if it were today. Consequently, the two stupas were made even more magnificent. At that time, the main hall of Longxing Temple collapsed, and the assembly asked Master Yan to rebuild it. Yan said, "This is not the power of my conditions. Three hundred years from now, a patron in red robes will come to revive this hall and perform great Buddhist works." The temple assembly carved this prediction on stone. When the time came, Prefect Pei took up his post, promoted the Three Jewels, and donated his salary to complete the reconstruction of the main hall. Only then did they realize that Master Yan's advance prediction was not mistaken.) Lord Pei subsequently devoted his mind to the Buddhist scriptures and penetrated deeply into the assemblies of the Dharma. He wrote a text of vows, which is transmitted in the world. > — English (machine translation) (machine translation) - [Previous: 12.10](https://indike.org/pramana/in.bauddha.taisho.2076.12.10) - [Next: 12.12](https://indike.org/pramana/in.bauddha.taisho.2076.12.12) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2076.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.12.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.12.11](https://indike.org/pramana/in.bauddha.taisho.2076.12.11) · Pramāṇa