[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) › [續傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2077) › 14.8 # 續傳燈錄 14.8 續傳燈錄 14.8 - **Language:** Classical Chinese ### [14.8](https://indike.org/pramana/in.bauddha.taisho.2077.14.8) 舒州投子證悟脩顒禪師。姓梁氏晉州趙城人。幼不拜神祠不受書訓。常曰。當為人天師安慕此耶。遂遊諸方。造蘇州瑞光圓照禪師法席參扣宗旨。因舉。無著問天親。彌勒說什麼法。云說這箇法。忽如有省晨夕參叩。一日因登溷捺倒打破水瓶有省。作頌曰。這一交這一交。萬兩黃金也合消。頭上笠腰下包。清風明月杖頭挑。於是名聲藹然。遂出世說法。初住壽州資壽。歷遷數大剎。住西京少林遷招提。又遷舒州投子。道譽愈播。叢林同號。曰顒華嚴。陞堂。有僧才出。師曰錯。云什麼處是錯。師曰。不信道。問是法平等無有高下。為甚麼趙州三等接人。師曰。入水見長人。云爭奈學人未會。師曰。喚不回頭爭奈何。問如何是祖祖相傳底心。師曰。三星繞月宮。云便恁麼去時如何。師曰。伯樂暫垂鞭駑駘誇八駿。問如何是第一義。師曰。百雜碎。乃曰。楞伽峯頂誰能措足。少室岩前水泄不通。正當恁麼時黃頭老子張得口。碧眼胡僧開得眼。雖然如是事無一向。先聖幸有第二義門。足可共諸人東說西話。所以道。春生夏長秋落冬枯。四時遷改輪轉長途。愚者心生彼此。達者一味無殊。良久曰。陝府鐵牛吞大像。嘉州佛向藕絲藏。又曰。春風鳴古木。曉霧鎖寒波。頭頭皆顯露。顯露亦殽訛。看看直下是怎。奈何明眼漢沒臼窠。吐不得嚼不破。喝一喝下座。又曰。巍巍少室永鎮群峯。有時雲中捧出。有時霧罩無蹤。有時突在目前。有口道不得。被人喚作壁觀胡僧。諸仁者。作麼生免得此過。休休不如且持課。良久曰。一元和二彌陀三釋迦。自餘是什麼椀脫丘參。又曰。露滴庭莎風鳴古檜。皓月瀉千峯寒色。清淮流萬頃波濤。於此薦得與諸人截斷眾流。若也未然不免隨波逐浪。譬如河中水。湍流競奔逝。各各不相知。諸法亦如是。遂拈拄杖曰。拄杖子是諸法是相知不相知。若相知早被知縛。若不相知憑何指註。卓一下曰。知之一字眾妙之門。復曰。錯下座。富鄭公素慕宗風。初於少林見之值陞座。以目左右顧視大眾。公因有省。及晚年致政居洛。重師道渴思扣問。遂請住招提。伺師入境躬出迓之。臨登車司馬溫公適至問。相公何往。鄭公云。接新招提顒禪師。溫公云。某亦同去。於是聯鑣出郭候於郵亭。久之忽見數十夫荷擔問之。荷擔者應云。招提和尚行李。溫公遂索馬先歸。鄭公云。要見華嚴何故先返。溫公云。已見他了遂先還。公獨候之。既至益加敬重。因迎居後苑晨夕參叩。富公每有談論。師輒以為非。而公說理未已。師一日謂富公曰。待得山僧竪點頭即是也。自是公有所言。師輒搖首未曾有所答。忽一日中夜公忽省徹遽往叩門。師已閉關而寢。聞其聲即呼曰。相公且喜大事了畢。夜深更不啟關晨朝相見。至曉往見之。師遙見公來。未交一談已點頭矣。富公喜甚。時圜照方奉詔住慧林。公以詩寄謝曰。因見顒師悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。 > Chan Master Zhengwu Xiuyong of Touzi in Shuzhou was of the Liang family from Zhaocheng in Jinzhou. In his youth, he did not bow at spirit shrines, nor would he accept instruction in secular books. He often said: "I should become a teacher of humans and devas—how could I admire such things?" He then traveled through various regions, arrived at the Dharma assembly of Chan Master Yuanzhao at Ruiguang in Suzhou, and investigated the lineage tenets. On one occasion, the master brought up: "Asaṅga asked Vasubandhu: 'What Dharma does Maitreya preach?' He replied: 'He preaches this Dharma.'" Suddenly, as if having an awakening, he investigated day and night. One day, when entering the latrine, he stumbled, knocked over, and broke a water vase, whereupon he was awakened. He composed a verse: "This stumble, this stumble, / Is worth ten thousand ounces of yellow gold! / Hat upon the head, bag below the waist, / Pure wind and bright moon carried on the tip of the staff." From this his reputation flourished, and he came forth into the world to preach the Dharma. He first resided at Zishou in Shouzhou, and successively moved through several great monasteries, residing at Shaolin in the Western Capital, then moving to Zhaoti, and then moving to Touzi in Shuzhou. His reputation in the Way spread ever wider, and the monastic community jointly called him "Yong of the Huayan." He ascended the hall. A monk had just stepped forward when the master said: "Wrong!" The monk asked: "Where is the error?" The master said: "You do not believe the Way." A monk asked: "'This Dharma is equal, without high or low'—why then did Zhaozhou receive people in three grades?" The master said: "Entering the water, one sees the tall person." The monk said: "What if the student still does not understand?" The master said: "If calling out does not make him turn his head, what can be done?" A monk asked: "What is the mind transmitted from patriarch to patriarch?" The master said: "Three stars encircle the moon palace." The monk said: "What if it goes on just like this?" The master said: "Bole temporarily lowers his whip; the tired nags brag of being the Eight Steeds." A monk asked: "What is the primary truth?" The master said: "A hundred broken fragments." He then said: "At the summit of Laṅkā Peak, who can set foot? Before the crag of Shaoshi, not a drop of water leaks through. Right at such a time, the yellow-headed old man can open his mouth; the blue-eyed barbarian monk can open his eyes. Although this is so, affairs are not one-sided; fortunately, the ancient sages had the gate of the secondary truth, which is sufficient to speak east and chat west with you all. Therefore it is said: 'In spring it sprouts, in summer it grows, in autumn it falls, in winter it withers. The four seasons change and transform, wheeling along a long road. The foolish mind generates this and that; the realized person has one flavor without difference.'" After a good while he said: "The iron ox of Shan Prefecture swallows the great elephant; the Buddha of Jia Prefecture hides in a lotus thread." He also said: "Spring wind roars through ancient trees; morning mist locks the cold waves. Everything is completely manifest; but being manifest is also confused. Look, look! Right under your feet, how is it? A person with clear eyes has no fixed mold: it cannot be spat out, it cannot be chewed to pieces." He gave a shout and stepped down from the seat. He also said: "Lofty Shaoshi forever commands the host of peaks. Sometimes borne forth amidst the clouds; sometimes veiled by mist without a trace; sometimes towering suddenly before one's eyes. Possessing a mouth, it cannot speak; people call it the wall-gazing barbarian monk. Good people, how can this fault be avoided? Drop it, drop it! Better to just recite your texts." After a good while he said: "One: Yuanhe; two: Amitābha; three: Śākyamuni. Beyond that, what sort of cup-shaped hillock is it?" He also said: "Dew drops on the garden sedge; wind roars through the ancient cypress. The bright moon pours down the cold colors of a thousand peaks; the clear Huai River flows with ten thousand leagues of waves. If you comprehend here, I will cut off the multitude of flows for you. If not yet, you cannot avoid following the waves and chasing the billows. For instance, the water in a river: the swift currents rush and race along, each unaware of the others. All phenomena are also like this." He then picked up his staff and said: "Is the staff phenomena? Does it know or not know? If it knows, it is already bound by knowing; if it does not know, on what does it rely to indicate?" Striking \[the couch\] once, he said: "The single word 'knowledge' is the gate of all wonders!" He added: "Wrong!" and stepped down from the seat. Duke Zheng of Fu had long admired the ancestral style. At first, he met him at Shaolin when \[the master\] was ascending the seat. \[The master\] looked left and right at the great assembly with his eyes, and the Duke had an awakening from this. In his later years, having retired from government and living in Luoyang, he deeply respected the master's Way and thirsted to question him. He then invited him to reside at Zhaoti. Awaiting the master's arrival in the region, he went out in person to welcome him. As he was about to board his carriage, Duke Sima Wen arrived by chance and asked: "Where is Your Grace going?" Duke Zheng said: "To receive the new abbot of Zhaoti, Chan Master Yong." Duke Wen said: "I shall go along too." Thereupon they rode together out of the city and waited at the post pavilion. After a long time, they suddenly saw several dozen men carrying loads. They asked them, and the porters replied: "This is the luggage of the upādhyāya of Zhaoti." Duke Wen then asked for his horse to return early. Duke Zheng said: "You wanted to see the Huayan \[Master\]—why return early?" Duke Wen said: "I have already seen him," and returned first. The Duke waited for him alone. When the master arrived, the Duke respected him even more, so he welcomed him to reside in his rear garden, visiting him morning and evening to inquire. Whenever Duke Fu had a discussion, the master would always consider it wrong, yet the Duke would not stop expounding principles. One day the master said to Duke Fu: "Wait until this mountain monk nods vertically, and then that will be it." From then on, whenever the Duke spoke, the master simply shook his head and never answered. Suddenly, one day at midnight, the Duke had a thorough awakening and went hurriedly to knock on the gate. The master had already locked the door and gone to sleep. Hearing his voice, he called out: "Congratulations, Your Grace, on finishing the great matter! The night is deep; I will not open the gate now. Let us meet in the morning." At dawn the Duke went to see him. When the master saw the Duke coming from afar, before they exchanged a single word, he was already nodding his head. Duke Fu was overjoyed. At that time, Yuanzhao had just received the imperial decree to reside at Huilin. The Duke sent a poem in gratitude, saying: "Because of seeing Master Yong, my awakening and entry are deep; / Through these conditions, I have received the old master's mind. / Do not say the rivers and mountains of the southeast are far: / Before my eyes I face the spiritual light and wondrous voice." > — English (machine translation) (machine translation) - [Previous: 14.7](https://indike.org/pramana/in.bauddha.taisho.2077.14.7) - [Next: 14.9](https://indike.org/pramana/in.bauddha.taisho.2077.14.9) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.2077.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.14.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.14.8](https://indike.org/pramana/in.bauddha.taisho.2077.14.8) · Pramāṇa