[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) › 20.14 # 續傳燈錄 20.14 續傳燈錄 20.14 - **Language:** Classical Chinese ### [20.14](https://indike.org/pramana/in.bauddha.taisho.2077.20.14) 泉州開元真覺志添禪師。姓陳氏本州人。因遊東林謁總禪師。一日室中示吹布毛因緣。師於言下開悟。乃呈頌曰。老師曾把布毛吹。舉處分明第一機。欲識箇中端的處。嶺頭遙指白雲飛。元祐初游京師。徐國大王聞師道風。一日遣使召師入宮。小參示眾曰。毘盧遮那實性與汝等諸人本性無別。從曠劫來輪轉法界。於受生中無本無末無去無來無性無相無古無今。纖塵不立毫髮難存。無正法之可分。何像末之為間。故知法界眾生無成無壞。自性本源是佛。然雖如是。據衲僧門下天地懸殊。既有生而有滅。復有去而有來。正像末法既無差。性相昭然而可覩。於其中間無有成佛無不成佛。於般若藏無所間然。直饒三世諸佛六代祖師天下老和尚。神通過於鶖子。辯智勝於滿慈。到這裏也須結舌亡鋒。良久曰。國令已傳清宇宙。人人各賀太平年。王又問。如何是佛法底事。師曰。見性即是。王曰。如何得見性去。師曰。不離十二時中行住坐臥。皆是古佛道場。王遂領悟密契宗風。即命四禪入宮陞坐。復求印可。飯千僧閱大藏以為慶讚。及奏宣仁皇太后賜師真覺禪師號。固辭不受。賜磨衲袈裟御筆題金環絛𨨠。云賜真覺道者當來同成佛果。諸宮屢賜紫衣四十餘道回奏遍賜諸方禪律。哲宗上仙。復於福寧殿陞座。賜真覺大師。 > Chan Master Zhenjue Zhitian of Kaiyuan in Quanzhou was a native of this prefecture whose lay surname was Chen. Traveling to Donglin, he paid homage to Chan Master Zong. One day in the abbot's room, \[Zong\] pointed out the nidāna of blowing a bit of cotton cloth; the Master awakened at his words. Thereupon he presented a verse: 'The old teacher once blew upon a bit of cotton cloth; / Where he raised it was clear, the premier turning. / If you wish to know the exact reality within: / Far off above the mountain ridge, the white clouds fly.' In the early Yuanyou reign, he traveled to the capital. The Prince of Xu, hearing of the Master’s style of the Dao, one day dispatched an envoy to summon the Master to enter his palace. In an informal gathering, \[the Master\] instructed the assembly, saying: 'The true nature of Vairocana has no difference from the original nature of all of you. From vast eons past, transmigrating through the Dharma realm, within receiving birth there is no root and no branch, no going and no coming, no nature and no mark, no antiquity and no present. Not a speck of dust is established; a hair's tip can hardly remain. There is no True Dharma that can be distinguished; how could the Semblance and Final ages intervene? Thus know that sentient beings of the Dharma realm have neither creation nor destruction; the fundamental source of one's own nature is the Buddha. Although it is like this, judged from the patch-robed monk's gate, heaven and earth are vastly distant. Since there is birth, there is extinction; again there is going and there is coming. Since the True, Semblance, and Final ages are without difference, their nature and marks are manifest and can be seen. In between, there is no becoming a buddha, nor is there not becoming a buddha. Within the treasury of prajñā, there is nothing to find fault with. Even if the buddhas of the three periods, the patriarchs of the six generations, and all the old upādhyāyas under heaven had supernatural powers surpassing those of Śāriputra and eloquent wisdom excelling that of Pūrṇamaitrāyaṇīputra, when arriving here they must knot their tongues and dull their spearpoints.' After a long pause, he said: 'The sovereign’s decree has already spread, purifying the cosmos; / Everyone celebrates the year of grand peace.' The prince asked again: 'What is the matter of the Buddha Dharma?' The Master said: 'Seeing the nature—that is it.' The prince said: 'How does one attain seeing the nature?' The Master said: 'Not departing from walking, standing, sitting, and lying down throughout the twelve double-hours—all are the bodhimaṇḍas of the ancient buddhas.' The prince thereupon understood and secretly accorded with the lineage style. He immediately ordered four Chan monks to enter the palace to ascend the seat, and again sought \[the Master's\] seal of approval. He fed a thousand monks and read through the Great Canon to celebrate and praise him. He also petitioned Empress Dowager Xuanren to bestow on the Master the title 'Chan Master Zhenjue.' \[The Master\] firmly declined and did not accept. \[The court\] bestowed an oiled-cloth kaṣāya and an imperial inscription on a gold-ringed sash-ribbon, saying: 'Bestowed upon Daoist Zhenjue: may we together achieve the fruit of buddhahood in the future.' Various palaces repeatedly bestowed more than forty purple robes, which he memorialized in return to be distributed throughout the Chan and Vinaya monasteries everywhere. When Emperor Zhezong ascended as an immortal, \[the Master\] again ascended the seat in the Funing Palace and was bestowed the title 'Great Master Zhenjue.' > — English (machine translation) (machine translation) - [Previous: 20.13](https://indike.org/pramana/in.bauddha.taisho.2077.20.13) - [Next: 20.15](https://indike.org/pramana/in.bauddha.taisho.2077.20.15) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.2077.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.20.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.20.14](https://indike.org/pramana/in.bauddha.taisho.2077.20.14) · Pramāṇa