[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) › 20.9 # 續傳燈錄 20.9 續傳燈錄 20.9 - **Language:** Classical Chinese ### [20.9](https://indike.org/pramana/in.bauddha.taisho.2077.20.9) 東京褒親佛海有瑞禪師。姓陳氏興化軍仙遊縣人。幼異塵俗默坐終日。父母奇之捨令出家。依東京景德寺重全上人為師落髮。受具。造黃龍南禪師法席南公曰。汝為人事來為佛法來。師曰。為佛法來。南公曰。若為佛法來即今便分付。遂打一拂子。師曰。和尚也不得惱亂人。南公器之。然師終未徹。後依泐潭總禪師始悟玄奧。給侍久之眾推上首。出世安州太平旌德。被詔住東京褒親。哲宗皇帝五七入內。賜大覺師名。百日入內。又賜佛海禪師號。開堂問答罷。師曰問得亦好不問亦強。一問若不達翻成戲論法。問若有旨答亦隨機。為什麼宗乘道著千聖退步。寶杖敲時三乘失轍。蓋為此事似秦鏡當臺千里邪心自怖。如鏌鎁在袖百億魔軍碎膽。直得大聖不說說迦葉絕聞聞。大底秖要諸人回光返本斂念收心。善惡都莫思量。自然得入心體湛寂。妙用恒沙物我混同。有人便於此承當得。猶屬抱橋柱澡洗及乎。捨之似萬里望鄉關。執之墮在魔王境界。喚作迷時人逐法悟後法隨人。蓋無私法要千古同規。一句同機唯人自鑑。到這裏若會得。便見終始一如古今齊致。至於趙州庭柏清風長在。若不會得便見雲門凳子天地懸殊。於是不得已便乃琉璃殿上日午打更。無景林間秋行春令。何也。妙體雖然無異妙用。蓋有多門。是故釋主能仁應迹迦維引悲沙界。神通妙力不可思議。蓋為群生日用三昧而不覺。業識茫然而莫返。遂致前境紛紜本原錯雜。繇是金僊久默斯要。於不二境作大佛事。入寂此土經綸三界。道洽大千化均百億。言滿法界撈籠群生。敷玄籍以曉果因。垂天真以育情性。無何機有大小乘分頓漸。故使資糧者。可以推微達著尋端見緒。然後為散亂者。誡之以定慧。耽諸樂者。示之以無常。樂小法者。導之以大方。計諸見者。諭之以無動。泥名相者。開不二門。此豈不以因言入道籍教明真。一心皎然萬德咸著。良為於此。末後却曰。如標月指空拳諭實。噫如此興慈大似有過無功。未如我金色頭陀隨身活計瑠璃鉢盂傳來無底。任是千眼大士莫窺其狀。達磨所有生涯大庾嶺頭擲下。設有萬夫之勇提之不動。後來風幡事起捲簟義彰。佛手難藏驢脚自露。所以兒孫事不獲已。曲順人情放一線道。便有紹續門風聯輝祖焰。佩無我印開不二門。致得向上金雞𠾑米一粒遍濟十方。真如厩內良駒獨出踏殺群魔。所以人人盡道。摩竭令嚴承當者少。支那玄響應之者稀。大眾若據如斯見識一何少哉。秖如知滋味識痛痒。聆至音決勝負。寧無一箇半箇。且道能如此者是什麼人。良久曰。禪關已得裴公達。祖意寧無謝守評。下坐。又曰。有佛世界以一塵一毛而作佛事。令見一法者具足一切法。故權為架閣。有佛化內以忘言寂默為佛事。使學者離一切相。即名諸佛故。好與三下火抄。有佛土中以黃花翠竹而為佛事。令覩相者見色即空故。且付與彌勒。有佛寶剎以法空為坐而示佛事。使學人不著佛求故。勘破了勾下。有佛道場以四事供養而成佛事。使知足者斷異念故。可與下載。有佛妙域以一切語言三昧作佛事。令隨機入者不捨動靜故。為渠裝載。大眾且道。於中還有優劣也無。良久曰。到者須知是作家。 > Chan Master Yourui of Baoqin and Bohai in the Eastern Capital was a native of Xianyou County in Xinghua Commandery, surnamed Chen. As a boy he was distinct from the worldly dust, sitting in silence all day long. His parents marveled at him and permitted him to leave household life. He took Master Chongquan of Jingde Temple in the Eastern Capital as his master, shaved his head, and received full ordination. He went to the Dharma assembly of Chan Master Huanglong Nan. Master Nan said, "Did you come for worldly affairs, or did you come for the Buddha Dharma?" The Master said, "I came for the Buddha Dharma." Master Nan said, "If you came for the Buddha Dharma, it is conferred right this moment," and thereupon struck him with a fly whisk. The Master said, "Upādhyāya, you must not trouble and distress people either." Master Nan recognized his capacity, yet the Master had not completely penetrated through. Later he relied on Chan Master Letan Zong, and only then awoke to the profound mystery. After serving him for a long time, the assembly recommended him as head monk. He began his teaching career at Taiping Jingde in Anzhou. By imperial decree he was appointed abbot of Baoqin in the Eastern Capital. At the fifth seven-day memorial for Emperor Zhezong, he entered the palace and was bestowed the master's name Dajue. At the hundred-day memorial, he entered the palace again and was further bestowed the Chan master's name Bohai. After opening the hall and concluding the questions and answers, the Master said: "Asking is good, but not asking is also vigorous. If one asks without reaching the truth, it turns into frivolous chatter. If the question has meaning, the answer also accords with the capacity. Why is it that when the ancestral vehicle is spoken of, the thousand sages step back? When the precious staff strikes, the three vehicles lose their tracks? This is because this matter is like the mirror of Qin mounted upon the terrace: from a thousand miles away, crooked minds terrify themselves; it is like the sword Moye in the sleeve: the hundred billion demon armies' guts are crushed. It brings it about that the Great Sage preached by not preaching, and Kāśyapa ceased hearing by hearing. At large, it only requires everyone to turn the light back to the source, collect their thoughts, and gather in their minds. Do not calculate good or evil at all, and naturally you will attain entry into the serene stillness of the mind's essence, its wondrous function countless as Ganges sands, where objects and self blend into one. If someone takes responsibility for it right here, it is still like washing while holding the bridge pier; when one abandons it, it is like gazing at one's hometown from ten thousand miles away; when one grasps it, one falls into the realm of the demon king. This is called: 'When deluded, the person pursues the Dharma; after awakening, the Dharma follows the person.' For the impartial essential Dharma has shared one rule for a thousand ages; a single phrase matching the capacity can only be discerned by oneself. If you understand here, you will see that beginning and end are as one, ancient and modern share the same scope, right down to Zhaozhou's courtyard cypress, where the clear breeze perpetually abides. If you do not understand, you will see Yunmen's bench, as far apart as heaven and earth. Therefore, out of necessity, one strikes the night watch at noon on a lapis lazuli palace, or enacts the spring ordinances in autumn within a shadowless grove. Why is this? Although the wondrous essence has no difference, the wondrous function indeed has many gates. For this reason, the Lord of Śākyas, the Capable and Benevolent One, manifested his traces in Kapilavastu and extended his compassion throughout world systems numerous as sand grains, his spiritual powers and wondrous strength unfathomable. It was because living beings use the samādhi of everyday life yet remain unaware; their karmic consciousness wanders aimlessly without returning, resulting in tumultuous external objects and a tangled, confused origin. For this reason, the Golden Immortal kept silence on this essential point for a long time. In the realm of non-duality, he performed the great Buddha-work; entering stillness in this land, he organized the three realms. His Dao harmonized with the great trichiliocosm, his transformation equally reached a hundred billion worlds. His words filled the Dharma realm, scooping up all living beings. He set forth the profound texts to illuminate cause and effect; he bestowed his natural authenticity to nurture their emotional natures. Before long, capacities were divided into Mahāyāna and Hīnayāna, and vehicles into sudden and gradual. Thus he caused those gathering provisions to deduce the subtle from the prominent and find the clues by tracing the beginnings. Then, for the scattered and disordered, he admonished them with concentration and wisdom; for those indulging in pleasures, he showed them impermanence; for those delighting in lesser dharmas, he guided them with the great expanse; for those clinging to views, he instructed them with immobility; for those mired in names and characteristics, he opened the gate of non-duality. Is this not entering the Dao by means of words, and clarifying truth through the teachings? The one mind is brilliantly clear, and the myriad virtues are all revealed. It is indeed because of this. Yet at the very end he said: like pointing a finger at the moon, like an empty fist symbolizing reality. Alas! Such an arising of compassion seems very much like having faults without merit. It does not match my golden-hued ascetic, whose livelihood in hand was a lapis lazuli begging bowl handed down bottomless—let a great being with a thousand eyes inspect it, none could discern its appearance. All the livelihood Bodhidharma possessed was hurled down at the top of Dayuling Pass—even with the bravery of ten thousand men, one could not lift it. Later, the matter of the wind and the banner arose, and the meaning of rolling up the mat became clear. The Buddha's hand was hard to hide, and the donkey's foot naturally exposed itself. Therefore, the descendants, unable to do otherwise, accommodating human feelings, opened up a narrow path. Thus there came the continuation of the lineage style and the linking of the ancestor's flame, wearing the seal of non-self and opening the gate of non-duality. This brought it about that the golden rooster of the transcendental pecked at a single grain of rice, nourishing all ten directions, and the fine steed within the stable of tathatā emerged alone, trampling to death the host of demons. Therefore, everyone says: The Magadha decree is strict, and few take responsibility for it; the subtle echo of China—rare are those who respond to it. Assembly, if judged by such understanding, how exceedingly few they are! But when it comes to knowing flavors and discerning pains and itches, listening to the supreme sound to decide victory or defeat, how could there not be one or half a person? Tell me, what kind of person can be like this?" After a long pause, he said: "The Chan barrier has already met Lord Pei's arrival; / how could the Patriarch's intent lack Prefect Xie's appraisal?" He stepped down from the seat. He also said: "There are Buddha worlds where the Buddha-work is done by means of a single dust mote or hair, causing those who see one dharma to be fully endowed with all dharmas; hence it is temporarily put on the shelf. There are Buddha realms where the Buddha-work is done by forgetting words and maintaining silence, making learners leave all characteristics, which is named the Buddhas; hence they deserve three blows of the fire poker. There are Buddha lands where the Buddha-work is done by means of yellow flowers and green bamboos, causing those who see characteristics to realize that form is emptiness; hence leave that to Maitreya. There are Buddha precious lands where the Buddha-work is shown by taking the emptiness of dharmas as the seat, making students not seek attached to the Buddha; hence having seen through it, cross it off. There are Buddha bodhimaṇḍas where the Buddha-work is accomplished by means of the four necessities of offerings, causing the contented to cut off divergent thoughts; hence they can be relieved of their burden. There are Buddha wondrous realms where the Buddha-work is done by means of all speech samādhis, causing those who enter according to their capacity not to abandon movement or stillness; hence load them up. Assembly, tell me, is there any superiority or inferiority among them?" After a long pause, he said: "Those who arrive must know they are adepts." > — English (machine translation) (machine translation) - [Previous: 20.8](https://indike.org/pramana/in.bauddha.taisho.2077.20.8) - [Next: 20.10](https://indike.org/pramana/in.bauddha.taisho.2077.20.10) - [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.20.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.20.9](https://indike.org/pramana/in.bauddha.taisho.2077.20.9) · Pramāṇa