[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) › 4.43 # 景德傳燈錄 4.43 景德傳燈錄 4.43 - **Language:** Classical Chinese ### [4.43](https://indike.org/pramana/in.bauddha.taisho.2076.4.43) 嵩嶽慧安國師（耶舍三藏誌云。九女出人倫。八女絕婚姻。朽床添六脚。心祖眾中尊）荊州枝江人也。姓衛氏。隋文帝開皇十七年。括天下私度僧尼勘師云。木無名。遂遁于山谷。大業中大發丁夫開通濟渠。饑殍相枕。師乞食以救之。獲濟者甚眾。煬帝徵師不赴。潛入太和山。暨帝幸江都海內擾攘。乃杖錫登衡嶽寺行頭陀行。唐貞觀中至黃梅。謁忍祖遂得心要。麟德元年遊終南山石壁因止焉。高宗嘗召師不奉詔。遍歷名迹至嵩少云。是吾終焉之地也。自爾禪者輻湊。有坦然懷讓二人來參。問曰。如何是祖師西來意。師曰。何不問自己意。曰如何是自己意。師曰。當觀密作用。曰如何是密作用。師以目開合示之。然言下知歸更不他適。讓機緣不逗辭往曹谿。武后徵至輦下待以師禮。與神秀禪師同加欽重后嘗問師甲子。對曰不記。后曰。何不記耶。師曰。生死之身其若循環。環無起盡焉用記為。況此心流注中間無間。見漚起滅者乃妄想耳。從初識至動相。滅時亦只如此。何年月而可記乎。后聞稽顙信受。尋以神龍二年。中宗賜紫袈裟。度弟子二七人。仍延入禁中供養三年。又賜摩衲一副。師辭嵩嶽。是年三月三日囑門人曰。吾死已將屍向林中。待野火焚之。俄爾萬迴公來見師。猖狂握手言論。傍侍傾耳都不體會。至八日閉戶偃身而寂。春秋一百二十八（隋開皇二年壬寅生。唐景龍三年巳酉滅。時稱老安國師）門人遵旨舁置林間。果野火自然闍維。得舍利八十粒。內五粒色紅紫。留於宮中。至先天二年門人建浮圖。 > National Preceptor Huian of Mount Song (Tripiṭaka Master Yaśas's record says: "Nine women transcend human society; eight women sever marriage. Six legs are added to the rotten bed; the mind ancestor is revered among the assembly") was a native of Zhijiang in Jingzhou. His surname was Wei. In the seventeenth year of the Kaihuang era of Emperor Wen of the Sui, the empire-wide investigation of privately ordained monks and nuns examined the Master; he stated, "Wood has no name," and thereupon retreated into the mountains and valleys. In the Daye era, corvée laborers were mobilized on a large scale to dig the Tongji Canal. The starved corpses lay pillowed upon one another; the Master begged food to relieve them, and those who were saved were very numerous. Emperor Yang summoned the Master, but he did not go; he secretly entered Mount Taihe. When the Emperor traveled to Jiangdu and the realm fell into turmoil, \[the Master\], carrying his tin staff, ascended the Hengyue Temple and practiced the ascetic disciplines. During the Zhenguan era of the Tang, he arrived at Huangmei, where he visited the Patriarch Ren and obtained the essentials of mind. In the first year of the Linde era, he traveled to the stone cliffs of Mount Zhongnan and stayed there. Gaozong once summoned the Master, but he did not comply with the edict. Traveling through all the renowned sites, he arrived at Songshao and said, "This is the place of my end." From then on, Chan practitioners gathered like spokes at a hub. Tanran and Huairang came to visit him and asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Why not ask about the meaning of oneself?" \[They\] said, "What is the meaning of oneself?" The Master said, "You should observe the secret functioning." \[They\] said, "What is the secret functioning?" The Master demonstrated it to them by opening and closing his eyes. At these words, \[Tan\]ran knew where to return and went nowhere else. \[Huai\]rang's encounter did not mesh; he took his leave and went to Caoxi. Empress Wu summoned \[the Master\] to the imperial capital, treating him with the etiquette of a master and revering him equally with Chan Master Shenxiu. The Empress once asked the Master his age in cyclical years. He replied, "I do not remember." The Empress said, "Why do you not remember?" The Master said, "The body of birth and death is like a ring: a ring has neither beginning nor end, so what use is remembering? Moreover, this mind flows on continuously without any gap; seeing bubbles arise and cease is mere delusion. From the first consciousness to the phase of movement, and at the time of cessation, it is just like this. What year or month could be remembered?" Hearing this, the Empress bowed her head, believed, and accepted it. Soon after, in the second year of the Shenlong era, Zhongzong bestowed upon him a purple kāṣāya and ordained fourteen disciples \[for him\], furthermore inviting him into the forbidden palace to receive offerings for three years; he was also granted a set of monk's robes. The Master took his leave and returned to Mount Song. On the third day of the third month of that year, he instructed his disciples, saying, "After I die, carry my corpse into the forest and wait for a wild fire to cremate it." Soon, Master Wanhui came to see the Master, shaking his hand and conversing wildly; the attendants on both sides inclined their ears, but none of them understood. On the eighth day, he closed his doors, lay down, and passed into silence, aged one hundred and twenty-eight (He was born in the renyin year, the second year of the Kaihuang era of the Sui, and passed away in the jiyou year, the third year of the Jinglong era of the Tang; at that time he was called National Preceptor Laoan). The disciples obeyed his instructions and carried \[his body\] into the woods. Indeed, a wild fire naturally cremated him, yielding eighty grains of śarīra, among which five grains were reddish-purple in color; these were retained in the palace. In the second year of the Xiantian era, his disciples erected a stūpa. > — English (machine translation) (machine translation) - [Previous: 4.42](https://indike.org/pramana/in.bauddha.taisho.2076.4.42) - [Next: 4.44](https://indike.org/pramana/in.bauddha.taisho.2076.4.44) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2076.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.4.43) — English, machine translation ## Linked texts (1) - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.7.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.4.43](https://indike.org/pramana/in.bauddha.taisho.2076.4.43) · Pramāṇa