[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) › 26.8 # 續傳燈錄 26.8 續傳燈錄 26.8 - **Language:** Classical Chinese ### [26.8](https://indike.org/pramana/in.bauddha.taisho.2077.26.8) 丞相張商英居士。字天覺號無盡。年十九應舉入京。道由向氏家。向預夢神人報曰。明日接相公。凌晨公至。向異之。勞問勤腆。乃曰。秀才未娶當以女奉灑掃。公謙辭再三。向曰。此行若不了當。吾亦不爽前約。後果及第。乃娶之。初任主簿。因入僧寺。見藏經梵夾。金字齊整。乃怫然曰。吾孔聖之書。不如胡人之教。人所仰重。夜坐書院中研墨吮筆。憑紙長吟中夜不眠。向氏呼曰。官人夜深何不睡去。公以前意白之。正以著無佛論。向應聲曰。既是無佛何論之有。當須著有佛論。始得。公疑其言遂已之。後訪一同列。見佛龕前經卷乃問曰。此何書也。同列曰。維摩詰所說經。公信手開卷閱。到此病非地大亦不離地大處。嘆曰。胡人之語亦能爾耶。問此經幾卷。曰三卷。乃借歸閱次向氏問。看何書。公曰。維摩詰所說經。向曰。可熟讀此經然後著無佛論。公悚然異其言。由是深信佛乘留心祖道。元祐六年為江西漕首謁照覺總禪師。覺詰其所見處與己符合乃印可。覺曰。吾有得法弟子住玉溪。乃慈古鏡也。亦可與語。公復因按部過分寧。諸禪迓之。公到先致敬玉溪慈。次及諸山最後問兜率悅禪師。悅為人短小。公曾見龔德莊說其聰明可人。乃曰。聞公善文章。悅大笑曰。運使失却一隻眼了也。從悅臨濟九世孫。對運使論文章。政如運使對從悅論禪也。公不然其語。乃強屈指曰。是九世也。問玉溪去此多少。曰三十里。曰兜率聻。曰五里。公是夜乃至兜率。悅先一夜夢日輪昇天被悅以手搏取。乃說與首座曰。日輪運轉之義。聞張運使非久過此。吾當深錐痛劄。若肯回頭則吾門幸事。座曰。今之士大夫受人取奉慣。恐其惡發別生事也。悅曰。正使煩惱秖退得我院也別無事。公與悅語次稱賞東林。悅未肯其說。公乃題寺後擬瀑軒詩。其略曰。不向廬山尋落處。象王鼻孔謾遼天。意譏其不肯東林也。公與悅語至更深。論及宗門事。悅曰東林既印可運使。運使於佛祖言教有少疑否。公曰有。悅曰。疑何等語。公曰。疑香嚴獨脚頌。德山拓鉢話。悅曰。既於此有疑其餘安得無邪。秖如巖頭言末後句。是有邪是無邪。公曰有。悅大笑便歸方丈閉却門。公一夜睡不穩。至五更下床。觸翻溺器。乃大徹。猛省前話。遂有頌曰。鼓寂鐘沈拓鉢回。巖頭一拶語如雷。果然秖得三年活。莫是遭他授記來。遂扣方丈門曰。某已捉得賊了。悅曰。贓在甚處。公無語。悅曰。都運且去來日相見。翌日公遂舉前頌。悅乃謂曰。參禪秖為命根不斷依語生解。如是之說公已深悟。然至極微細處。使人不覺不知墮在區宇。乃作頌證之曰。等閑行處步步皆如。雖居聲色寧滯有無。一心靡異萬法非殊。休分體用莫擇精粗。臨機不礙應物無拘。是非情盡凡聖皆除。誰得誰失何親何疎。拈頭作尾指實為虛。翻身魔界轉脚邪途。了無逆順不犯工夫。公邀悅至建昌。途中一一伺察有十頌敘其事。悅亦有十頌酬之。時元祐八年八月也。公一日謂大慧曰。余閱雪竇拈古。至百丈再參馬祖因緣。曰大冶精金應無變色。投卷嘆曰。審如是豈得有臨濟今日耶。遂作一頌曰。馬祖一喝大雄峯。深入髑髏三日聾。黃蘗聞之驚吐舌。江西從此立宗風。後平禪師致書云。去夏讀臨濟宗派。乃知居士得大機大用。且求頌本。余作頌寄之曰。吐舌耳聾師已曉。鎚胸秖得哭蒼天。盤山會裏翻筋斗。到此方知普化顛。諸方往往以余聰明博記少知余者。師自江西法窟來必辯優劣試為老夫言之。大慧曰。居士見處與真淨死心合。公曰。何謂也。大慧舉真淨頌曰。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒眼開黃蘗面。死心拈曰。雲巖要問雪竈。既是大冶精金應無變色。為什麼却三日耳聾。諸人要知麼。從前汗馬無人識。秖要重倫蓋代功。公拊几曰。不因公語爭見真淨死心用處。若非二大老難顯雪竇馬師爾。公於宣和四年十一月黎明口占遺表命子弟書之。俄取枕擲門窓上。聲如雷震眾視之已薨矣。公有頌古行于世。茲不復錄。 > Grand Councillor Upāsaka Zhang Shangying was styled Tianjue and named Wujin. At the age of nineteen, he went to the capital to take the examinations. His route passed by the Xiang family household. Xiang had previously dreamt of a spirit person informing him, saying, "Tomorrow you will receive a grand councillor." At dawn, \[Zhang\] arrived. Xiang marveled at him and treated him with diligent solicitude and generous hospitality. He then said, "You are an unmarried scholar; I should offer my daughter to attend to your sweeping." The councillor declined repeatedly with modesty. Xiang said, "Even if this journey is not successful, I shall not break our previous pact." Later, \[Zhang\] indeed passed the examination, and then married her. When first serving as a registrar, he entered a Buddhist monastery and saw the palm-leaf bundles of the Tripiṭaka with gold lettering neatly arranged. He said indignantly, "How can the books of our Sage Confucius not be looked up to and revered by people as much as the teachings of these barbarians?" At night he sat in his study grinding ink and wetting his brush, leaning over the paper and chanting aloud, remaining awake until midnight. Lady Xiang called out, "My lord, it is late at night; why do you not go to sleep?" The councillor explained his previous intention to her, saying that he was precisely composing a treatise on the non-existence of Buddha. Lady Xiang responded immediately, saying, "Since there is no Buddha, what treatise can there be? You ought rather to compose a treatise on the existence of Buddha; only then will it do." The councillor doubted her words and thereupon dropped the matter. Later, visiting a colleague, he saw a scriptural scroll before a Buddha niche and asked, "What book is this?" His colleague said, "The Scripture Spoken by Vimalakīrti." The councillor opened the scroll at random and read it; coming to the passage where it says, "This illness is not the earth element, nor is it apart from the earth element," he sighed, "Can the words of barbarians also be like this?" He asked, "How many scrolls does this scripture have?" \[The colleague\] replied, "Three scrolls." He then borrowed it and returned home to read it. Lady Xiang asked, "What book are you reading?" The councillor said, "The Scripture Spoken by Vimalakīrti." Lady Xiang said, "You may read this scripture thoroughly, and only after that compose your treatise on the non-existence of Buddha." The councillor was startled and struck by her words. From this he developed deep faith in the Buddha vehicle and turned his mind to the ancestral way. In the sixth year of Yuanyou, serving as the transport commissioner of Jiangxi, he first visited Chan Master Zhaojue Zong. Jue questioned his insights, and finding that they coincided with his own, gave him the seal of approval. Jue said, "I have a disciple who attained the Dharma residing at Yuxi; it is Ci Gujing. You may converse with him as well." Later, while inspecting his administrative circuit, the councillor passed through Fenning, and the various Chan masters came out to welcome him. Upon arrival, the councillor first paid respects to Ci of Yuxi, then to the other mountains, and last of all inquired of Chan Master Yue of Doushuai. Yue was short in stature. The councillor had previously heard Gong De Zhuang praise Yue's cleverness and amiability, so he said, "I have heard that you are skilled in literary composition." Yue laughed heartily and said, "The transport commissioner has lost a single eye! Congyue is a ninth-generation descendant of Linji; for me to discuss literary composition with you, commissioner, is just like you, commissioner, discussing Chan with Congyue." The councillor did not approve of his words, and counting on his fingers with difficulty, said, "Indeed, the ninth generation." He asked, "How far from here is Yuxi?" \[Yue\] replied, "Thirty li." He asked, "And Doushuai?" \[Yue\] replied, "Five li." That night, the councillor went straight to Doushuai. The night before, Yue had dreamt that the solar disc rose into the sky and Yue grasped it with his hands. He then told the head monk, "The solar disc has the meaning of transport (yun). I hear that Transport Commissioner Zhang will pass by here before long. I must apply a deep awl and a painful prick to him; if he is willing to turn his head, it will be a fortunate matter for our gate." The head monk said, "Nowadays scholar-officials are accustomed to being flattered; I fear he may fly into a rage and cause further trouble." Yue said, "Even if he gets upset, at most he can only dismiss me from my monastery; there will be no other trouble." While conversing with Yue, the councillor praised Donglin. Yue would not concede to his assertions. The councillor then inscribed a poem on the "Simulating Waterfall Pavilion" behind the monastery, which went roughly: "Without seeking where it falls on Mount Lu, / The elephant king's nostrils vainly reach across the sky." His intention was to mock Yue for not agreeing with Donglin. The councillor conversed with Yue until late into the night, discussing the affairs of the ancestral lineage. Yue said, "Since Donglin gave the commissioner the seal of approval, do you have the slightest doubt regarding the teachings of the Buddhas and Patriarchs?" The councillor said, "I do." Yue said, "What words do you doubt?" The councillor said, "I doubt Xiangyan's verse on the 'single leg' and Deshan's gong'an of carrying the bowl." Yue said, "Since you have doubts about these, how could you be without doubt regarding the rest? Just take Yantou's statement about the 'final phrase'—is there one, or is there not?" The councillor said, "There is." Yue laughed heartily, returned to the abbot's quarters, and shut the door. The councillor could not sleep peacefully all night. At the fifth watch, stepping down from the bed, he kicked over the chamber pot, whereupon he had a great breakthrough and suddenly awakened to the previous gong'an. Thereupon he composed a verse: "The drum is silent, the bell has subsided, and he returns carrying his bowl; / Yantou's single pressing word was like thunder. / Truly he could live for only three years; / Could it be that he received a prediction from him?" He then knocked on the door of the abbot's quarters and said, "I have caught the thief!" Yue said, "Where is the loot?" The councillor had no words. Yue said, "Transport commissioner, please leave for now; let us meet tomorrow." The next day, the councillor brought up the previous verse. Yue then said to him, "Practicing Chan is merely because the life-root is not cut off, and one gives rise to understanding based on words. Regarding such explanations, you have already deeply awakened. Yet when it comes to the most extremely subtle points, people are made to fall into limitations without knowing or sensing it." He then composed a verse to verify it: "Casually walking along, every step is suchness; / Though dwelling in sound and form, how could one be stuck in being or non-being? / The single mind is without difference, the ten thousand dharmas are not distinct; / Stop dividing substance and function, do not pick between fine and coarse. / Responding to circumstances without obstruction, answering things without constraint; / When sentiments of right and wrong are exhausted, ordinary and sage are both eliminated. / Who gains and who loses? What is close and what is distant? / Grasping the head to make the tail, pointing to the real as the empty. / Turning the body in the realm of Māra, turning one's steps on evil paths; / Completely free of contrary or compliant, without expending any effort." The councillor invited Yue to Jianchang. Along the way he observed everything closely and composed ten verses recounting the events; Yue also composed ten verses in reply. This was in the eighth month of the eighth year of Yuanyou. One day, the councillor said to Dahui, "Reading Xuedou's 'appraisals of the ancients' up to the nidāna of Baizhang visiting Mazu a second time, which says: 'Refined gold from the great furnace should not change color,' I threw down the book and sighed, saying: 'If it were truly like this, how could there be today's Linji?' Thereupon I composed a verse: 'Mazu's single shout at Mount Daxiong / Penetrated deep into the skull, deafening for three days. / Huangbo heard of it and stuck out his tongue in shock; / Jiangxi from this established the house style.' Later, Chan Master Ping sent a letter saying: 'Last summer I read the Linji lineage and came to know that the upāsaka has attained the great capacity and great function; I also request a copy of the verse.' I composed a verse and sent it to him: 'Sticking out the tongue and deafened ears, the master has already understood; / Pounding the chest, one can only weep to the azure heavens. / Turning cartwheels in the assembly of Panshan; / Only reaching here does one know the madness of Puhua.' The various quarters often consider me clever and knowledgeable, yet few truly know me. Master, you come from the Dharma cavern of Jiangxi; you must be able to discern superior and inferior—try speaking of it for this old man." Dahui said, "The upāsaka's view accords with Zhenjing and Sixin." The councillor said, "What do you mean?" Dahui cited Zhenjing's verse: "The traveler's feelings turn at every step with others; / Though possessing great majestic radiance, it cannot be manifested. / Suddenly a single shout, and both ears are deafened; / Nata's eyes open on Huangbo's face." Sixin appraised it, saying: "Yunyan wishes to question Xuedou: 'Since it is refined gold from the great furnace and should not change color, why was he deaf in both ears for three days?' Do you all wish to know? 'Hitherto the battle-weary horse was known to no one; / It was merely needed to re-evaluate the epoch-making deed.'" The councillor slapped the table and said, "If not for your words, how could I have seen the function of Zhenjing and Sixin? Were it not for these two great elders, it would be difficult to bring to light Xuedou and Master Ma!" At dawn in the eleventh month of the fourth year of Xuanhe, the councillor orally composed his testamentary memorial and commanded his sons and younger brothers to write it down. Presently he picked up his pillow and threw it against the door and window, the sound reverberating like thunder; when the assembly looked at him, he had already passed away. The councillor had verses on the ancients circulating in the world, which are not recorded again here. > — English (machine translation) (machine translation) - [Previous: 26.7](https://indike.org/pramana/in.bauddha.taisho.2077.26.7) - [Next: 26.9](https://indike.org/pramana/in.bauddha.taisho.2077.26.9) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.2077.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.26.8) — English, machine translation ## Linked texts (2) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.19.72) — Classical Chinese - [大慧普覺禪師宗門武庫](https://indike.org/pramana/in.bauddha.taisho.1998b.1.79) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.26.8](https://indike.org/pramana/in.bauddha.taisho.2077.26.8) · Pramāṇa