[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) › 15.6 # 續傳燈錄 15.6 續傳燈錄 15.6 - **Language:** Classical Chinese ### [15.6](https://indike.org/pramana/in.bauddha.taisho.2077.15.6) 洪州黃龍晦堂寶覺祖心禪師。南雄始興人生於鄔氏。少為書生有聲。年十九而目盲。父母許以出家輒復見物。乃往依龍山寺沙門惠全。明年試經業。而師獨獻詩得剃髮。繼住受業院不奉戒律。一旦棄之入叢林謁雲峯悅禪師。留止三年。苦其孤硬告悅將去。悅云。必往依黃蘗南公。師至黃蘗四年知有而機不發。又辭而上雲峯會悅沒。因就止石霜無所參決。試閱傳燈。至僧問多福禪師。如何是多福一叢竹。多福云。一莖兩莖斜。僧云。不會。多福云。三莖四莖曲。此時頓覺親見二師。徑歸黃蘗方展坐具。南笑云。子入吾室矣。師亦踴躍自喜即應曰。大事本來如是。和尚何用教人看話下語百計搜尋。南云。若不令汝如此究尋到無用心處自見自肯。吾即埋沒汝也。師從容游泳陸沈眾中。時時往決雲門語句。南云。知是邊事便休。汝用許多工夫作什麼。師曰。不然。但有纖疑在。不到無學安能七縱八橫天回地轉哉。南肯之。已而往謁翠岩真禪師。真與語大奇之。依止二年而真沒。乃還黃蘗。南使分座接納後來。及南遷住黃龍。師往謁泐潭月禪師。月以經論精義入神。聞諸方同列笑之。以謂政不自歇去耳。乃下喬木入幽谷乎。師曰。彼以有得之得護前遮後。我以無學之學朝宗百川。中以小疾醫寓章江。轉運判官夏倚公立雅意禪學。見楊傑次公而嘆曰。吾至江西恨不識南公。次公云。有心上座在章江。公能自屈不待見南也。公立見師劇談神思傾豁。至論肇論會萬物為自己者及情與無情共一體。時有狗臥香卓下。師以壓尺擊狗。又擊香卓曰。狗有情即去。香卓無情自住。情與無情安得成一體。公立不能對。師曰。才入思惟便成剩法。何曾會萬物為自己哉。又嘗與僧論維摩。三萬二千師子寶座畫入毘耶小室何故不礙。為是維摩所現神力耶。為別假異術耶。夫難信之法故現此瑞。有能信者始知本來自有之物。何故復令更信。曰若無信入小必妨大。雖然既有信。法何從而起耶。又作偈曰。樓閣門前纔斂念。不須彈指已開扃。善財一去無消息。門外春來草自青。其指法親切方便妙密多類此。南入滅師繼住持十有二年。然性真率不樂從事於務。五求解去乃得謝事閑居。而學者益親。謝景溫師直守潭州虛大溈以致師三辭不往。又囑江西轉運判官彭汝礪器資問所以不赴長沙之意。師曰。願見謝公不願領大溈也。馬祖百丈以前無住持事道人相尋於空閑寂莫之濱而已。其後雖有住持王臣尊禮為天人師。今則不然。挂名官府如有戶籍之民。直遣五伯追之耳。此豈可復為也。師直聞之不敢以院事屈。願一見之。師至長沙。師直願受法要。師為舉其綱。略曰。三乘十二分教還同說食示人食味。既因他說其食。要在自己親嘗。既自親嘗。便能了知其味是甘是辛是鹹是淡。達磨西來直指人心見性成佛。亦復如是。真性既因文字而顯。要在自己親見。若能親見便能了知目前是真是妄是生是死。既能了知真妄生死。反觀一切語言文字。皆是表顯之說都無實義。如今不了病在甚處。病在見聞覺知。為不如實知真際所詣。認此見聞覺知為自己所見。殊不知。此見聞覺知皆因前塵而有分別。若無前塵境界。即此見聞覺知還同龜毛兔角並無所歸。師直聞所未聞。又答韓侍郎。宗古問曰。承諭昔時開悟曠然無疑。但無始已來習氣未能頓盡。然心外無剩法者。不知煩惱習氣是何物而欲盡之。若起此心翻成認賊為子也。從上以來但有言說。乃至隨病設藥。縱有煩惱習氣。但以如來知見治之。皆是善權方便誘引之說。若是定有習氣可治。却是心外有法而可盡之。譬如靈龜曳尾于途拂迹迹生。可謂將心用心轉見病深。苟能明心。心外無法法外無心。心法既無更欲教誰盡耶。師游京師。駙馬都尉王公詵盡禮迎之菴于國門之外。久之南還再游廬山。彭器資守九江。師見之。器資從容問師。人命臨終時有旨決乎。師曰。有之。云願聞其說。師曰。待器資死即道。器資起立增敬云。此事須是和尚始得。蓋於四方公卿合即千里應之。不合則咫尺不往。嘗有偈曰。不住唐朝寺。閑為宋地僧。生涯三事衲。故舊一枝藤。乞食隨緣去。逢山任意登。相逢莫相笑。不是嶺南能。可以想見師人物品格焉。師既臘高復移菴深入棧。絕學者又二十餘年。嘗於南公圓寂之日作偈曰。昔人去時是今日。今日依然人不來。今既不來昔不往。白雲流水空徘徊。誰云秤尺平直中還有曲。誰云物理齊種麻還得粟。可憐馳逐天下人。六六元來三十六。叢林傳之以為克肖南公隨汝顛倒所欲南斗七北斗八之語。元符三年十一月十六日中夜示寂。閱世七十有六。坐五十五夏。賜號寶覺。葬于南公塔之東號雙塔。 > Chan Master Huitang Baojue Zuxin of Huanglong in Hongzhou was a native of Shixing in Nanxiong, born into the Wu family. In his youth, he had a reputation as a scholar. At the age of nineteen, he went blind; his parents allowed him to leave home, whereupon he immediately regained his sight. He then went to rely upon the śramaṇa Huiquan at Longshan Monastery. The following year, candidates were tested in scriptural studies, and the master alone presented a poem and thus was permitted to shave his head. Continuing to reside at his tonsure temple, he did not observe the precepts. One day, he abandoned it and entered the monasteries to call upon Chan Master Yunfeng Yue. He stayed for three years. Pained by his austere rigidity, he told Yue that he was going to leave. Yue said, "You must go and rely upon Master Huangbo Nan." The master stayed at Huangbo for four years; he knew that the matter existed, but his potential was not triggered. He took his leave again and went up to Yunfeng, but happened to find that Yue had passed away. He therefore went to stay at Shishuang, having nowhere to resolve his doubts. Trying to read the Transmission of the Lamp, he reached the passage where a monk asked Chan Master Duofu, "What is Duofu's single grove of bamboo?" Duofu said, "One stem or two stems lean." The monk said, "I do not understand." Duofu said, "Three stems or four stems bend." At this moment he suddenly felt that he had met the two masters face to face. He returned straight to Huangbo, and just as he unfolded his sitting mat, Nan laughed and said, "You have entered my room!" The master also leaped with joy, and immediately responded, "The great matter is originally like this! Why, Upādhyāya, do you instruct people to investigate gong'ans and offer turning words, searching in a hundred ways?" Nan said, "If I did not have you investigate and search in this way until you reached the place where no effort can be applied, so that you personally see and personally verify it, I would have buried you." The master leisurely swam along, submerged among the assembly. From time to time he went to resolve phrases of Yunmen. Nan said, "Knowing that this is a peripheral matter, you should just stop. Why do you spend so much effort on it?" The master said, "It is not so. As long as the slightest doubt remains, unless one reaches the stage of no-more-learning, how could one act with complete freedom and overturn heaven and earth?" Nan approved of him. Afterward, he went to visit Chan Master Cuiyan Zhen. Zhen spoke with him and considered him most extraordinary. After relying on him for two years, Zhen passed away. He then returned to Huangbo. Nan had him share the seat to receive later students. When Nan moved to reside at Huanglong, the master went to visit Chan Master Letan Yue. Yue had reached the spiritual realm through the profound meanings of the sūtras and treatises. Hearing that his peers in various places laughed at him, considering that he simply would not rest his mind, \[asking,\] "Did he leave the tall trees to enter the dark valleys?" The master said, "They, by means of an attainment that clings to having attained, guard their front and shield their back. I, by means of a learning of no-more-learning, pay homage like all rivers flowing to the sea." Meanwhile, having a minor illness, he took medicine and stayed at Zhangjiang. Xia Yigong, styled Li, the transport judge, was deeply inclined toward Chan studies. Meeting Yang Jie, styled Cigong, he sighed and said, "Having come to Jiangxi, I regret not knowing Master Nan." Cigong said, "There is Senior Monk Xin at Zhangjiang. If you can humble yourself, you need not wait to see Nan." Gongli met the master, and during their spirited conversation, his mind opened up completely. Coming to discuss the Treatise of Sengzhao on 'identifying the myriad things with oneself' and 'sentient and insentient beings sharing one substance,' there was at the time a dog lying under the incense table. The master struck the dog with a paperweight, and also struck the incense table, saying, "The dog, being sentient, runs away. The incense table, being insentient, stays by itself. How can the sentient and the insentient form a single substance?" Gongli could not answer. The master said, "As soon as you enter thought, it becomes superfluous. How could you ever have identified the myriad things with yourself?" He also once discussed Vimalakīrti with a monk: "Why was there no obstruction when thirty-two thousand lion thrones were brought into the small room of Vaiśālī? Was it a supernatural power manifested by Vimalakīrti? Or was it by borrowing some other extraordinary art? This auspicious sign was manifested precisely because it is a teaching difficult to believe. Only those capable of faith begin to know what is originally inherent. Why then make them believe further?" \[The monk\] said, "If there were no faith, entering the small would certainly obstruct the great. Nevertheless, once there is faith, from where does the Dharma arise?" He also composed a verse: "In front of the tower gate, just as thought is gathered, / Without needing a snap of the fingers, the lock is already opened. / Sudhana has gone without a trace; / Outside the gate, spring arrives, and the grass turns green on its own." His direct, intimate teachings and subtle, skillful means were mostly of this kind. After Nan passed into extinction, the master succeeded him as abbot for twelve years. However, his nature was candid and upright, and he took no pleasure in attending to administrative duties. Only after asking to retire five times was he permitted to lay down his responsibilities and live in leisure, yet students drew even closer to him. Xie Jingwen, styled Shizhi, when governing Tanzhou, left Great Wei vacant to invite the master, but the master declined three times and would not go. \[Shizhi\] also instructed Peng Ruli, styled Qizi, the transport judge of Jiangxi, to ask why he would not come to Changsha. The master said, "I wish to see Lord Xie, but I do not wish to take charge of Great Wei. Before Mazu and Baizhang, there was no such thing as being an abbot; men of the Way simply sought one another along the shores of vacant and solitary quietude. Afterward, although there were abbots, princes and ministers treated them with respect as teachers of gods and humans. Nowadays it is not so: one's name is registered in government offices just like that of registered household subjects, and bailiffs are sent directly to summon one. How could one do this again?" When Shizhi heard this, he did not dare press him with temple duties, but wished only to see him once. When the master arrived in Changsha, Shizhi wished to receive the essentials of the Dharma. The master outlined them for him, saying in brief: "The twelve divisions of teachings of the Three Vehicles are just like describing food to show people the flavor of food. Since the food has been described by another, the crucial point is to taste it oneself. Once one has personally tasted it, one will fully know whether its flavor is sweet, pungent, salty, or bland. Bodhidharma's coming from the West directly pointing to the human mind, seeing one's nature and becoming a buddha, is also like this. Since the true nature is revealed by means of written words, the crucial point is to see it for oneself. If one can see it for oneself, one will fully know whether what is before one's eyes is true or false, life or death. Once one can fully know truth and falsehood, life and death, when looking back upon all spoken words and written characters, they are all indicative explanations, entirely devoid of ultimate reality. Nowadays, where does the illness lie for those who do not understand? The illness lies in seeing, hearing, perceiving, and cognizing. Because they do not know in accordance with reality where the bhūtakoṭi leads, they mistake this seeing, hearing, perceiving, and cognizing for what they see themselves. They do not realize that this seeing, hearing, perceiving, and cognizing all differentiate on account of external dust. If there were no realm of external dust, this very seeing, hearing, perceiving, and cognizing would be just like the horns of a hare or the hair of a tortoise, with nowhere at all to return." Shizhi heard what he had never heard before. He also replied to Vice Minister Han Zonggu's question: "I have received your note stating: 'In the past I awakened and was expansive without doubt, yet habit energies accumulated from beginningless time cannot be eliminated all at once. However, since outside the mind there is no superfluous dharma, I do not know what kind of thing afflictive habit energy is that one would wish to eliminate it. If one gives rise to this thought, it turns into mistaking a thief for one's son.' From antiquity downward, whenever there have been spoken teachings, or even applying medicines according to the illness, even if there are afflictive habit energies, using the Tathāgata's knowledge and vision to cure them are all teachings of skillful means to attract and guide. If there were definitely habit energies to be cured, that would mean there is a dharma outside the mind that could be eliminated. It is like a sacred tortoise dragging its tail on the road: sweeping away the tracks only causes tracks to appear. This can be called using the mind to employ the mind, only seeing the illness deepen. If you can understand the mind, outside the mind there is no dharma, and outside dharma there is no mind. Since mind and dharma do not exist, whom would you further instruct to eliminate them?" The master traveled to the capital. The imperial son-in-law and military commander Lord Wang Shen received him with complete courtesy and provided a hermitage for him outside the city gates. After a long time, he returned south and traveled once more to Mount Lu. Peng Qizi was governing Jiujiang, and the master visited him. Qizi calmly asked the master, "When a person's life comes to an end, is there a decisive principle?" The master said, "There is." \[Qizi\] said, "I would like to hear about it." The master said, "Wait until Qizi dies, and then I will speak." Qizi stood up with increased reverence and said, "Only the Upādhyāya is equal to this matter!" For indeed, with nobles and ministers of the four quarters, if there was resonance, he would respond over a thousand li; if there was no resonance, he would not take a single step. He once had a verse that said: "I do not dwell in temples of the Tang, / At leisure, I am a monk of the Song land. / My livelihood is a robe of three pieces, / An old acquaintance is a single staff of vine. / Begging for food, I go along with conditions; / Encountering mountains, I climb as I please. / When we meet, do not laugh at me: / I am not Neng of Lingnan." From this, one can imagine the master's character and stature. When the master was advanced in ordination age, he moved his hermitage deep into the plank-road mountains, cutting off students for more than twenty more years. On the anniversary of Master Nan's parinirvāṇa, he once composed a verse: "The day the ancient man departed was this day; / Today, as before, the man does not come. / Since today he does not come and in the past he did not depart, / White clouds and flowing water linger in vain. / Who says the steelyard and ruler are level and straight, yet contain curves? / Who says the principles of things are uniform, yet planting hemp yields millet? / Pitiable are the people under heaven chasing and racing: / Six times six has originally been thirty-six." In the monasteries, this was transmitted as being an exact reflection of Master Nan's words: "Following your inversions and desires, the Southern Dipper is seven, the Northern Dipper eight." In the midnight of the sixteenth day of the eleventh month in the third year of the Yuanfu era, he manifested nirvaṇa. He lived seventy-six years and sat through fifty-five summer retreats. He was bestowed the posthumous title Baojue. He was entombed to the east of Master Nan's stupa, which was named the Twin Stupas. > — English (machine translation) (machine translation) - [Previous: 15.5](https://indike.org/pramana/in.bauddha.taisho.2077.15.5) - [Next: 15.7](https://indike.org/pramana/in.bauddha.taisho.2077.15.7) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.2077.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.15.6) — English, machine translation ## Linked texts (2) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.19.40) — Classical Chinese - [黃龍慧南禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1993.1.155) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.15.6](https://indike.org/pramana/in.bauddha.taisho.2077.15.6) · Pramāṇa