[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) › 13.45.2 # 景德傳燈錄 13.45.2 景德傳燈錄 13.45.2 - **Language:** Classical Chinese ### [13.45.2](https://indike.org/pramana/in.bauddha.taisho.2076.13.45.2) 錯謬者多故。 經論學人疑謗亦眾。 原夫佛說頓教漸教。 禪開頓門漸門。 二教二門各相符契。 今講者偏彰漸義。 禪者偏播頓宗。 禪講相逢胡越之隔。 宗密不知宿生何作薰得此心。 自未解脫欲解他縛。 為法亡於軀命。 愍人切於神情（亦如淨名云。 若自有縛能解他縛無有是處。 然欲罷不能。 驗是宿習難改故）每歎人與法差法為人病。 故別撰經律論疏。 大開戒定慧門。 顯頓悟資於漸修。 證師說符於佛意。 意既本末而委示。 文乃浩博而難尋。 汎學雖多乘志者少。 況迹涉名相誰辨金鍮。 徒自疲勞未見機感。 雖佛說悲增是行。 而自慮愛見難防。 遂捨眾入山習定均慧。 前後息慮相繼十年（云前後者。 中間被勅追入內住城二年。 方却表請歸山也）微細習情起滅彰於靜慧。 差別法義羅列現於空心。 虛隙日光纖埃擾擾。 清潭水底影像昭昭。 豈比夫空守默之癡禪。 但尋文之狂慧者也。 然本因了自心而辨諸教故。 懇情於心宗。 又因辨諸教而解修心故。 虔誠於教義。 教也者諸佛菩薩所留經論也。 禪也者諸善知識所述句偈也。 但佛經開張羅大千八部之眾。 禪偈撮略就此方一類之機。 羅眾則莽蕩難依。 就機則指的易用。 今之纂集意在斯焉。 裴休為之序曰。 諸宗門下皆有達人。 然各安所習通少局多。 數十年中師法益壞。 以承稟為戶牖各自開張。 以經論為干戈互相攻擊。 情隨函（音含）矢而遷變（周禮曰。 函人為甲。 孟子曰。 矢人豈不仁於函人哉。 函人唯恐傷人。 矢人唯恐不傷人。 蓋所習之術使然也。 今學者但隨宗徒彼此相非耳）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。 圭山大師久而歎曰。 吾丁此時不可以默矣。 於是以如來三種教義。 印禪宗三種法門。 融瓶盤釵釧為一金。 攪酥酪醍醐為一味。 振綱領而舉者皆順（荀子云。 如振裘領屈五指。 而頓之順者不可勝數）據會要而來者同趣（周易略例云。 處會要以觀方來。 則六合輻輳未足多也。 都序據圓教以印諸宗。 雖百家亦無所不統）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。 頓漸之異同。 遮表之迴互。 權實之深淺。 通同之是非。 若吾師者。 捧佛日而委曲迴照疑噎盡除。 順佛心而橫亘大悲窮劫蒙益。 則世尊為闡教之主。 吾師為會教之人。 本末相符道近相照。 可謂畢一代時教之能事矣（自世尊演教至今日會而通之。 能事方畢）或曰。 自如來未嘗大都而通之。 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。 如來初雖別說三乘。 後乃通為一道（三十年前或說小乘。 或說空教。 或說相教。 或說性教。 聞者各隨機證悟不相通知也。 四十年後坐靈鷲而會三乘。 詣拘尸而顯一性。 前後之軌則也）故涅槃經。 迦葉菩薩曰。 諸佛有密語無密藏。 世尊讚之曰。 如來之言開發顯露清淨無翳。 愚人不解謂之祕藏。 智者達了則不名藏。 此其證也。 故王道興則外戶不閉。 而守在戎夷。 佛道備則諸法總持。 而防在魔外（涅槃圓教和會諸法。 唯簡別魔說及外道邪宗耳）不當復執情攘臂於其間也（師又著圓覺大小二疏鈔。 法界觀門。 原人等論。 皆裴休為之序引。 盛行於世）師會昌元年正月六日於興福塔院坐滅二十二日道俗等奉全身于圭峯。 二月十二日荼毘得舍利明白潤大。 後門人泣而求之。 皆得於煨燼乃藏之石室。 壽六十有二。 臘三十四。 遺誡令舁屍施鳥獸焚其骨而散之。 勿得悲慕以亂禪觀。 每清明上山必講道七日。 其餘住持儀則當合律科。 違者非吾弟子。 持服四眾數千百人哀泣喧野。 暨宣宗再闢真教。 追諡定慧禪師。 塔曰青蓮。 > Because errors are many, those who study the sūtras and treatises also harbour much doubt and slander. In fundamental truth, when the Buddha spoke of sudden and gradual teachings, Chan opened sudden and gradual gates; the two teachings and the two gates tally with each other. Today, the lecturers exclusively promote the meaning of the gradual, while the followers of Chan exclusively propagate the sudden school. When Chan followers and lecturers meet, they are as alienated as the Hu and the Yue. I, Zongmi, do not know what I did in past lives to have perfumed this mind: not yet liberated myself, I wish to untie the bonds of others; for the Dharma I forget body and life, and pity for people touches my deepest feelings. (Just as the Vimalakīrti-nirdeśa says: 'If one is oneself bound, to be able to untie the bonds of others is impossible.' Yet wishing to stop, I cannot, proving that past habitual tendencies are hard to change.) I always lament that people diverge from the Dharma and that the Dharma becomes a sickness for people. Therefore I specially compiled commentaries on the sūtras, vinaya, and treatises, opened wide the gate of precepts, concentration, and wisdom, demonstrated that sudden awakening is aided by gradual cultivation, and proved that the masters' teachings tally with the Buddha's intent. Since the intent is thoroughly explained from root to branch, the texts are vast and difficult to search through. Although superficial students are many, those who carry on the aspiration are few; moreover, when tracks tread among names and characteristics, who can distinguish gold from brass? In vain one wearies oneself without seeing responsive capacity. Although the Buddha said that increased compassion is this practice, I personally worried that the views of self and attachment would be hard to guard against. Thereupon I left the community, entered the mountains, practiced concentration, and balanced wisdom. In succession I quelled thoughts for ten years in total. (What is said of 'in total' means: midway through, by imperial order he was summoned to court and lived in the city for two years, after which he submitted a memorial requesting permission to return to the mountains.) Subtle habitual dispositions arising and ceasing were revealed in quiet wisdom; differentiated dharmas and principles arrayed appeared in the empty mind. In a gap, sunlight shows fine dust swirling restlessly; at the bottom of a clear pool, reflections appear brightly. How could this be compared to that foolish Chan that empties itself to maintain silence, or that mad wisdom that only hunts through texts? Yet, originally because of understanding one's own mind one distinguishes the teachings; therefore I devoted my earnest feelings to the Mind School. Again, because of distinguishing the teachings one understands how to cultivate the mind; therefore I placed my sincere faith in the doctrinal meaning. The teachings are the sūtras and treatises left behind by the Buddhas and bodhisattvas; Chan is the verses and sayings expressed by the kalyāṇamitras. However, the Buddha's sūtras unfold broadly to embrace the assemblies of the great chiliocosm and the eight classes; the Chan verses condense and abridge to suit the capacity of a single group in this land. Embracing the multitudes is vast and difficult to rely upon; suiting the capacity points directly and is easy to apply. The intention of the present compilation lies herein.' Pei Xiu wrote a preface to it, saying: 'Under the gates of the various schools there are all accomplished people. Yet each is content with what they are accustomed to; those who are comprehensive are few, and those who are limited are many. Over several decades, the standards of the masters have further decayed. Taking their lineage transmissions as their own private portals, each opens their own shop. Using the sūtras and treatises as shields and spears, they attack one another. Their feelings shift and change according to \[whether they make\] armor or arrows (The Rites of Zhou says: 'The armor-maker makes armor.' Mencius says: 'Is the arrow-maker less benevolent than the armor-maker? The armor-maker fears only that people will be hurt, while the arrow-maker fears only that people will not be hurt. This is caused by the art they practice. Today's students simply follow their school's partisans, criticizing each other.') and the Dharma follows \[the distinction of\] self and other into high and low. Right and wrong are in tangled confusion, with none able to distinguish or analyze them. Thus the teachings and schools of the former World-Honoured One, bodhisattvas, and all regions served merely to stir up disputes, causing later people to multiply the sickness of afflictions—what benefit could there be in this? The Great Master of Mount Guifeng lamented for a long time, saying: "Meeting this era, I cannot remain silent." Thereupon, with the Tathāgata's three kinds of doctrinal meanings, he verified the three kinds of dharma-gates of the Chan school. He melted down bowls, platters, hairpins, and bracelets into a single gold; he stirred curd, cheese, and ghee into a single flavor. He shook the collar of the garment, and all that was lifted fell into order (Xunzi says: 'It is like shaking the collar of a fur robe; bend the five fingers and snap it, and those \[hairs\] that fall into order cannot be counted'); he based himself on the essentials, and all who came converged toward the same goal (The Zhouyi lüeli says: 'Residing in the essential to observe what comes from all directions, the convergence from the six directions will not be excessive.' The General Preface relies on the complete teaching to certify the various schools; even a hundred houses are all encompassed). Still fearing that students would find it difficult to understand, he directly showed the roots and branches of the source of the school, the harmonious combination of the true and the false, the concealing and revealing of the empty nature, the differences in dharmas and principles, the sameness and difference of sudden and gradual, the mutual interplay of refutation and affirmation, the depth and shallowness of provisional and ultimate, and the rights and wrongs of commonalities and differences. Someone like our master holds aloft the Buddha-sun to shed full illumination, utterly eliminating doubts and obstructions; he accords with the Buddha's mind to stretch vast great compassion, conferring benefit throughout exhaustive kalpas. Thus the World-Honoured One is the master who opened the teachings, and our master is the person who harmonized the teachings. Root and branch tally with each other; their paths are close and reflect each other. It may be called completing the grand task of the teachings of an entire lifetime! (From the World-Honoured One expounding the teachings down to today, when they are harmonized and integrated, only then is the grand task completed.) Someone said: "Since the Tathāgata never integrated them all on such a grand scale, now if you suddenly contravene the tenets of schools without maintaining them, and abolish the barricades without occupying them, does this not run contrary to the path of secret treasuries and esoteric tallies?" He replied: "Although the Tathāgata initially taught the three vehicles separately, in the end he united them into a single path. (In the first thirty years he taught the Lesser Vehicle, or taught the emptiness teaching, or taught the characteristics teaching, or taught the nature teaching; listeners each attained awakening according to their capacities without knowing of each other. After forty years, he sat on Vulture Peak and harmonized the three vehicles, and went to Kuśinagara to reveal the one nature. This is the sequence of beginning and end.) Therefore, in the Mahāparinirvāṇa-sūtra, Bodhisattva Kāśyapa said: 'The Buddhas have secret words, but no secret treasury.' The World-Honoured One praised him, saying: 'The words of the Tathāgata are open, revealed, pure, and unobscured. Foolish people do not understand and call them a secret treasury; the wise understand them completely, and do not call them a treasury.' This is the proof. Therefore, when the Kingly Way flourishes, outer gates are not shut, and defenses are stationed among the barbarian tribes; when the Buddha Way is complete, all dharmas are held together in dhāraṇī, and defenses are placed against Māra and outsiders. (The complete teaching of Nirvāṇa harmonizes all dharmas, distinguishing only Māra's preachings and the heterodox tenets of outside paths.) One should not again cling to sentiment and roll up one's sleeves to brawl among them." (The master also authored large and small commentaries and sub-commentaries on the Sūtra of Perfect Enlightenment, the Gate of Contemplation of the Dharmadhātu, the Treatise on the Origin of Humanity, and others, all of which had prefaces by Pei Xiu and circulated widely in the world.) On the sixth day of the first month of the first year of the Huichang era, the master passed away while sitting at the Stūpa Cloister of Xingfu \[Monastery\]. On the twenty-second day, monastics and laypeople escorted his whole body to Guifeng. On the twelfth day of the second month, cremation was performed, yielding relics that were white, lustrous, and large. Later his disciples wept and searched for more, finding them in the cold ashes, and then enshrined them in a stone chamber. His age was sixty-two; his monastic age was thirty-four. In his testament he instructed that his corpse be carried out and given to birds and beasts, and that his bones be burned and scattered, warning them not to grieve or yearn so as to disturb their Chan contemplation. Every Qingming festival, when ascending the mountain, they had to lecture on the Way for seven days. The remaining standards for monastic administration were to accord with the disciplinary codes. Those who violated this were not his disciples. Several hundreds and thousands of the fourfold assembly wearing mourning garments wept in sorrow, resounding across the wilderness. When Emperor Xuanzong again opened up the true teachings, he posthumously bestowed the title Chan Master Dinghui (Concentration and Wisdom), and named his stūpa Qinglian (Blue Lotus). > — English (machine translation) (machine translation) - [Previous: 13.45.1](https://indike.org/pramana/in.bauddha.taisho.2076.13.45.1) - [Next: 13.45.3](https://indike.org/pramana/in.bauddha.taisho.2076.13.45.3) - [Up: 13.45](https://indike.org/pramana/in.bauddha.taisho.2076.13.45) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.13.45.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.13.45.2](https://indike.org/pramana/in.bauddha.taisho.2076.13.45.2) · Pramāṇa