[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) › 2.63 # 續傳燈錄 2.63 續傳燈錄 2.63 - **Language:** Classical Chinese ### [2.63](https://indike.org/pramana/in.bauddha.taisho.2077.2.63) 南安巖自嚴尊者。生鄭氏。泉州同安人。年十一棄家。依建興臥像寺沙門契緣為童子。年十七為大僧。遊方至廬陵謁西峯耆宿豁禪師。豁清涼明禪師高第雲門孫也。太宗皇帝甞詔至闕。館於北御園舍中習定。久之乞還山。師依止五年。密契心法。辭去渡懷仁江。有蛟每為行人害。師為說偈戒之而蛟去。過黃楊峽渴欲飲會溪涸。師以杖擿之而水流出。父老來聚觀。合爪以為神。師遯去。武平南黃石巖多蛇虎。師止住而蛇虎可使令。四遠聞之大驚爭敬事之。民以雨暘男女禱者隨其欲應念而獲。家畫其像飲食必祭。隣寺僧死。師不知法當告官。便自焚之。吏追捕坐庭中問狀。不答索紙作偈曰。雲外野僧死。雲外野僧燒。二法無差互。菩提路不遙。字畫險勁如擘窠大篆。吏大怒以為狂且慢。已去僧伽梨曝日中。既得釋因以布巾幪首而衣白服。師恨所說法聽者疑信各半。因不語者六年。巖寺當輸布而民歲代輸之。師不忍。置書布束中求免。吏得之愈怒追問。亦不答。以為妖焚其布帽。火盡而帽益明鮮。乃索紙作偈曰。一切慈忍力。皆吾心所生。王官苦拘束。佛法不流行。自後稍發語。後遊南康槃古山先是西竺波利尊者經始讖曰。却後當有白衣菩薩來興此山。師住三年而成叢林。乃還南安。江南。眠槎為行舟礙。師舟過焉摩挲之曰。去去莫與人為害。槎一夕蕩除。有僧自惠州來曰。河源有巨舟著沙。萬牛挽不可動。願得以載磚建塔於南海為眾生福田。師曰。此陰府之物。然付汝偈取之。偈曰。天零㶚水生。陰府船王移。莫立沙中久。納福廕菩提。僧即舟唱偈。而舟為動萬眾讙呼。至五羊有巨商從借以載。僧許之。方解繂俄風作失舟所在。有沙彌無多聞性。而事師謹愿。師憐之作偈使誦。久當聰明。偈曰。大智發於心。於心何處尋。成就一切義。無古亦無今。於是世間文字語言一覽誦念無所遺忘。偈語章句援筆立就。師示人多以偈。然題贈以之中四字於其後。莫有識其旨者。異迹甚著。所屬狀以聞。詔佳之。宰相王欽若大參趙安仁以下皆贈詩。師未嘗視置承塵上而已。淳化乙卯正月初六日集眾曰。吾此日生今正是時。遂右脇臥而化。諡曰定光圓應禪師。 > Venerable Ziyan of South Anyan was born to the Zheng family and was a native of Tong'an in Quanzhou. At the age of eleven, he left home, relying on the monk Qiyuan of the Reclining Buddha Temple in Jianxing as a novice. At seventeen, he received full ordination. Travelling as an itinerant monk, he arrived in Luling to pay respects to the senior elder Chan Master Huo of Xifeng. Huo was an eminent disciple of Chan Master Ming of Qingliang and a spiritual grandson of Yunmen. Emperor Taizong once summoned Huo to the imperial court, housing him in the Northern Imperial Garden lodges to practice meditation; after a long while, Huo begged to return to the mountains. Ziyan relied upon and studied under him for five years, secretly according with the mind-dharma. Taking his leave, he crossed the Huaren River. There was a flood-dragon that constantly harmed travelers; the Master recited a verse to admonish it, and the flood-dragon departed. Passing through Huangyang Gorge, he was thirsty and wished to drink, but happened upon a parched stream; the Master struck it with his staff, and water gushed forth. The village elders gathered to watch and folded their hands, regarding him as a divine being; the Master slipped away. At the South Huangshi Cliff in Wuping, there were many snakes and tigers; the Master stayed there, and the snakes and tigers could be commanded by him. Hearing of this, people far and near were greatly astonished and vied to venerate and serve him. Whenever the common people prayed for rain, sunshine, sons, or daughters, their wishes were fulfilled in accordance with their thoughts. Every household painted his likeness and inevitably offered sacrifices to it before eating or drinking. When a monk of a neighboring temple died, the Master, unaware that the law required reporting it to officials, directly cremated him on his own. Bailiffs pursued and arrested him, setting him in the magistrate's hall to interrogate him about the circumstances. He did not answer, but asked for paper and composed a verse, saying: 'Beyond the clouds, a wild monk dies; / Beyond the clouds, a wild monk is burned. / The two phenomena admit no difference; / The path to bodhi is not far.' The calligraphy was vigorous and steep, like monumental large-seal script. The official was enraged, considering him mad and arrogant, stripped off his saṅghāṭī robe, and exposed him to the scorching sun. After being released, he consequently wrapped his head with a cloth kerchief and wore white garments. The Master regretted that those who listened to his preaching of the Dharma half doubted and half believed; therefore, he did not speak for six years. The Yan Temple was required to pay a tax in cloth, which the common people had paid on its behalf year after year. The Master could not bear this, so he placed a letter inside a bundle of cloth requesting exemption. When the bailiffs found it, they grew even angrier and pursued him with questioning. He again did not reply. Thinking him a sorcerer, they burned his cloth cap; when the fire burned out, the cap was only brighter and fresher. Thereupon he asked for paper and composed a verse, saying: 'All the power of compassion and forbearance / Is born of my own mind. / The king's officials bitterly constrain me; / The Buddha's Dharma does not circulate.' From then on, he began to speak a little. Later, he travelled to Mount Pangu in Nankang. Previously, Venerable Bodhipāli of Western India had initially founded it and prophesied, saying: 'Later, there shall be a white-robed bodhisattva coming to cause this mountain to flourish.' The Master stayed for three years and established a monastery; then he returned to Nan'an. South of the river, a submerged snag obstructed traveling boats. The Master passed by in a boat, stroked it, and said: 'Go away, go away; do not cause harm to people.' In a single night, the snag was swept away and cleared. A monk came from Huizhou and said: 'At Heyuan, a gigantic boat has run aground in the sand; ten thousand oxen pulling it cannot move it. I wish to obtain it to transport bricks to build a stupa in the South Sea as a field of merit for sentient beings.' The Master said: 'This is an object of the netherworld. Nevertheless, I give you a verse to retrieve it.' The verse said: 'The rain falls and the Ba River rises; / The boat-king of the netherworld shifts. / Stand not long in the sand; / Reaping blessings shelters bodhi.' The monk went to the boat and chanted the verse, and the boat began to move; ten thousand people cheered. When it arrived at Wuyang, a great merchant sought to borrow it for transport; the monk permitted it. Just as the hawser was unfastened, a sudden wind arose, and the boat's whereabouts were lost. There was a novice who lacked the capacity for extensive learning, yet served the Master with prudence and reverence. The Master pitied him and composed a verse for him to recite, telling him that in time he would become intelligent. The verse said: 'Great wisdom arises from the mind; / Within the mind, where can it be sought? / Achieving all meanings, / There is neither ancient nor present.' Thereupon, worldly writings and spoken words, once read or recited, were never forgotten by him; verse phrases and literary compositions were completed the moment he took up the brush. When the Master instructed people, he mostly used verses; however, he inscribed four characters, '之 (zhi), 中 (zhong), 以 (yi), 之 (zhi)', at the end of them, and none understood their purport. His miraculous traces were exceedingly prominent; the regional authorities drew up a report to inform the throne, and an imperial decree commended him. From Chief Councilor Wang Qinruo and Vice Grand Councilor Zhao Anren on down, all presented him with poems. The Master never even looked at them, merely placing them atop the dust-ceiling. On the sixth day of the first month in the yimao year of Chunhua, he assembled the congregation and said: 'I was born on this day; now is precisely the time.' He then lay down on his right side and passed away. He was posthumously granted the title Chan Master Dingguang Yuanying. > — English (machine translation) (machine translation) - [Previous: 2.62](https://indike.org/pramana/in.bauddha.taisho.2077.2.62) - [Next: 2.64](https://indike.org/pramana/in.bauddha.taisho.2077.2.64) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2077.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.2.63) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.18.38) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.2.63](https://indike.org/pramana/in.bauddha.taisho.2077.2.63) · Pramāṇa