[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) › 27.6.1 # 續傳燈錄 27.6.1 續傳燈錄 27.6.1 - **Language:** Classical Chinese ### [27.6.1](https://indike.org/pramana/in.bauddha.taisho.2077.27.6.1) 臨安府徑山妙喜大慧宗杲禪師。 生於宣州寧國奚氏。 年十三方從學發蒙。 未半月棄去出家。 十七落髮受具。 雖年少已知有宗門中事。 遍閱諸家語錄。 尤喜雲門睦州語。 嘗疑五家宗派元初只是一箇達磨。 甚處有許多門庭。 然性俊逸不羈。 父母勉之令游方。 時宣州有明教紹珵禪師者。 興教坦之嗣琅邪覺之孫也。 師聞其飽參倒心事之。 常請益雪竇拈古頌古及古宿因緣。 珵指示惟要直下自見自說。 不少假其言語。 師洞達先德微旨。 珵異之每嘆云。 杲再來人也。 復游郢州見大陽元首座洞山微和尚堅侍者。 微在芙容首眾。 堅為侍者十年。 師參三人甚久。 盡得曹洞宗旨。 一日見其臂香傳授以表不妄付囑。 心非之曰。 禪有傳授豈佛祖自證自悟之法。 遂去之至真如喆座下。 入慶藏主賢蓬頭之室。 又與慶同往黃龍見晦堂東林參照覺俱不合。 又謁心印珣禪師。 珣秀鐵面之高第。 與師語大奇之。 欲留會下而師不樂。 珣因指令往寶峯參準禪師。 準即湛堂也。 師始至機辯縱橫。 準云。 汝鼻孔因甚無半邊。 師曰。 寶峯門下。 準云。 杜撰禪和。 又因彩粧十王次準指問師。 這官人姓什麼。 師曰。 姓梁。 湛堂姓梁。 準摩頭云。 爭奈姓梁底少箇幞頭。 師曰。 頭雖不同鼻孔髣髴。 準云。 杜撰禪和。 又因看金剛經。 問師云。 是法平等無有高下。 為甚雲居山高寶峯山低。 師曰。 是法平等無有高下。 準云。 爾做得坐主奴。 又一日語師云。 杲上坐我這些子禪。 爾一一理會得耶。 師曰。 理會得。 準云。 教爾說也說得。 教爾做也做得。 拈古頌古小參普說總得。 只是有一件事不是。 爾還知麼。 師曰。 未審是什麼事。 準云。 爾只欠㘞地一下。 所以說時有不說時便無。 入方丈時有出方丈時便無。 惺惺時有睡著便無。 如何敵得生死。 師曰。 正是某甲疑處。 準病。 師問曰。 某甲嚮後當見誰人。 準云。 有箇勤巴子。 我不識渠汝可見之。 當能辦子事。 若了不下便可脩行看一大藏經。 後身出來參禪決是箇善知識也。 湛堂歿。 師謁張天覺丞相求塔銘。 天覺門庭高於衲子少許可。 見師一言而契。 即下榻朝夕與語。 名其菴曰妙喜。 字之曰曇晦。 且言子必見川勤吾助子往遂津其行。 勤即圓悟也。 時方自蔣山奉詔住東京天寧。 未至師先到寺挂塔參堂畢。 勤方入院師晨夕參請。 勤舉。 僧問雲門。 如何是諸佛出身處。 答云。 東山水上行。 令師下語。 師參及一年。 凡下四十九轉語皆不契。 一日勤赴一達官宅陞坐。 舉僧問雲門。 如何是諸佛出身處。 雲門云。 東山水上行。 若是天寧即不然。 若有人問如何是諸佛出身處。 只向道。 薰風自南來殿閣生微涼。 師聞舉豁然省悟。 遂以所悟告勤。 勤察師雖得前後際斷動相不生。 然却坐在淨裸裸處。 語師云。 未也。 子雖有得矣而大法未明。 一日入室。 勤云。 也不易爾到這裏田地。 但可惜死了不能得活。 不疑言句是為大病。 不見道。 懸崖撒手自肯承當。 絕後再甦欺君不得。 須知有這箇道理。 師言。 某甲只據如今得處已是快活。 更不能理會得也。 勤不肯。 因令師在擇木寮作不釐務侍者。 每日同士大夫閑話入室日不下三四。 勤因舉有句無句如藤倚樹詰師。 師纔開口勤便云。 不是不是。 如此者半載未蒙印可。 念念不忘于心。 一日同諸官客飯師把箸在手都忘下口。 勤笑云。 這漢參黃楊木禪却倒縮去。 師遂說譬喻曰。 和尚這箇道理。 恰似狗看熱油鐺相似。 要舐又舐不得。 要捨又捨不得。 勤云。 爾喻得極好。 只這箇便是金剛圈栗棘蓬也。 又一日問曰。 見說和尚當時在五祖亦曾問此話。 不知五祖如何答乞師垂示。 勤默不應。 師曰。 > Chan Master Miaoxi Dahui Zonggao of Jingshan in Lin'an prefecture was born into the Xi family of Ningguo in Xuanzhou. At the age of thirteen, he had just begun his preliminary studies, yet in less than half a month he abandoned them to leave home. At seventeen, he shaved his head and received full ordination. Although young, he already knew of the matters of the ancestral lineage. He read widely through the recorded sayings of the various masters, being particularly fond of the sayings of Yunmen and Muzhou. He once doubted: 'The five houses of the lineage were originally just one Bodhidharma. From where did so many factions arise?' Yet his nature was untrammeled and unbridled, so his parents encouraged him to go on an itinerant pilgrimage. At that time in Xuanzhou, there was Chan Master Mingjiao Shaozheng, an heir of Xingjiao Tan and grandson \[in the Dharma\] of Langye Jue. Hearing that he was deeply cultivated, the Master served him with total devotion. He frequently asked for instruction on Xuedou's 'Praising the Ancients' and 'Verses on the Ancients', as well as the nidānas of the masters of old. Zheng instructed him only that he must see for himself and speak for himself directly on the spot, not borrowing their words in the slightest. The Master profoundly penetrated the subtle intent of the virtuous ones of old. Zheng marveled at him, often sighing and saying, 'Gao is one who has returned from a previous life.' He then traveled to Yingzhou to see Head Monk Dayang Yuan, Upādhyāya Dongshan Wei, and Attendant Jian. Wei was the head monk at Furong, and Jian had served as attendant for ten years. The Master studied with the three men for a very long time and fully attained the lineage tenets of the Caodong. One day he saw them using arm-incense transmission to show that it was not an improper entrustment. He inwardly disapproved, saying: 'If Chan has transmissions \[like this\], how could it be the Dharma of personal realization and self-awakening of the Buddhas and patriarchs?' He then left them and went to the assembly of Zhenru Zhe, entering the abbot's room of Jing Zangzhu, \[who was also called\] Xian Pengtou ('Disheveled Xian'). Together with Jing, he also went to Huanglong to see Huitang, and to Donglin to visit Zhaojue, but none of these resonated with him. He also visited Chan Master Xinyin Xun. Xun was a senior disciple of Xiu Tiemian ('Iron Face'). Talking with the Master, he considered him extraordinary and wished to keep him in his assembly, but the Master was not willing. Xun thereupon directed him to go to Baofeng to study under Chan Master Zhun. Zhun was Zhantang. When the Master first arrived, his dynamic wit was uninhibited and expansive. Zhun said, 'Why are you missing half your nose?' The Master said, 'Under the Baofeng gate.' Zhun said, 'Fabricating Chan monk!' Another time, when they were decorating \[images of\] the Ten Kings, Zhun pointed and asked the Master, 'What is this official's surname?' The Master said, 'His surname is Liang.' (Zhantang was surnamed Liang.) Zhun rubbed his head and said, 'What can be done about the fact that this one named Liang is missing a cap?' The Master said, 'Although the heads are not the same, the nostrils are quite similar.' Zhun said, 'Fabricating Chan monk!' Another time, while reading the Diamond Sūtra, \[Zhun\] asked the Master, '"This Dharma is equal, without high or low." Why is Mount Yunju high and Mount Baofeng low?' The Master said, '"This Dharma is equal, without high or low."' Zhun said, 'You can only serve as the servant of a lecture master.' Another day he said to the Master, 'Senior Monk Gao, do you understand each and every bit of my Chan?' The Master said, 'I understand it.' Zhun said, 'If told to speak, you can speak it. If told to act, you can act it. Raising the ancients, versifying the ancients, minor assemblies, and general discourses—you can manage them all. There is just one matter that is not right. Do you know it?' The Master said, 'I do not yet know what matter it is.' Zhun said, 'You are only lacking that single "aha!" Therefore, when speaking it is there, but when not speaking it is gone; when entering the abbot's quarters it is there, but when leaving the abbot's quarters it is gone; when awake and alert it is there, but when falling asleep it is gone. How could this withstand birth and death?' The Master said, 'This is precisely my point of doubt.' When Zhun fell ill, the Master asked him, 'Whom should I visit hereafter?' Zhun said, 'There is a certain Qin-ba-zi (fellow from Sichuan). I do not know him, but you may see him. He should be able to resolve your affair. If you cannot settle it there, then you may just cultivate practices and read the entire great canon of sūtras. In a future life when you emerge to practice Chan, you will definitely be a kalyāṇamitra.' After Zhantang passed away, the Master went to Prime Minister Zhang Tianjue to request a stupa inscription. Tianjue maintained high standards and rarely gave approval to patch-robed monks. Seeing the Master, they bonded at a single word. He immediately invited him to stay and spoke with him day and night. He named his hermitage 'Miaoxi' and gave him the style 'Tanrui'. Moreover, he said, 'You must see Chuanqin. I will help you go.' He then funded his journey. Qin was Yuanwu. At that time, having received an imperial summons from Jiangshan, he had just been appointed abbot of Tianning in the Eastern Capital. Before he had arrived, the Master reached the monastery first, hung his bowl, and completed his formal entrance into the hall. Only after Qin entered the monastery did the Master consult him morning and evening. Qin brought up: 'A monk asked Yunmen: "What is the place from which all Buddhas emerge?" He replied: "The Eastern Mountain walks upon the water."' He bade the Master bring down a turning word. The Master worked on it for up to a year; every one of the forty-nine turning words he brought down failed to resonate. One day, Qin went to a high official's mansion to ascend the seat. He brought up: 'A monk asked Yunmen: "What is the place from which all Buddhas emerge?" Yunmen said: "The Eastern Mountain walks upon the water." If it were Tianning, it would not be so. If someone were to ask, "What is the place from which all Buddhas emerge?" I would simply say to him: "A gentle breeze comes from the south, / And a light coolness arises in the pavilion."' Hearing this raised, the Master had a sudden, breakthrough awakening. He then reported what he had awakened to to Qin. Qin observed that although the Master had cut off before and after and active marks no longer arose, he was nevertheless sitting in an empty, bare place. He said to the Master, 'Not yet. Although you have attained something, the Great Dharma is not yet clear.' One day, entering the abbot's room, Qin said, 'It was not easy for you to reach this stage. But it is a pity that having died, you cannot come back to life. Not doubting words and phrases is a great sickness. Have you not seen it said: / Letting go your hold on the hanging cliff, / You personally take it upon yourself; / Reviving after utter extinction, / No one can deceive you. / You must know there is such a principle.' The Master said, 'I only rely on what I have attained at present, which is already joyful. I can no longer grasp anything more.' Qin did not give his approval. He therefore ordered the Master to serve as an attendant without specific duties in the Ze Mu Liao ('Lodge of Choosing the Wood'). Daily, he chatted idly with scholar-officials, entering the abbot's room no less than three or four times a day. Qin then questioned the Master by bringing up: 'Being and non-being are like wisteria leaning on a tree.' Whenever the Master was about to open his mouth, Qin would immediately say, 'No, no.' For half a year like this, he did not receive the seal of approval. It remained unceasingly in his mind. One day, dining with various official guests, the Master held his chopsticks in his hand and forgot entirely to put food in his mouth. Qin laughed and said, 'This fellow is practicing boxwood Chan, shrinking back instead.' The Master then made a simile, saying, 'The Upādhyāya's principle is just like a dog looking at a pot of hot oil: it wants to lick it but cannot lick it; it wants to abandon it but cannot abandon it.' Qin said, 'Your simile is extremely good! Just this is the vajra ring and the chestnut burr.' Another day, \[the Master\] asked, 'I hear that when the Upādhyāya was with Wuzu, you also asked this topic. I wonder how Wuzu answered? Please, Master, bestow instruction.' Qin remained silent and did not respond. The Master said, > — English (machine translation) (machine translation) - [Previous: 27.5](https://indike.org/pramana/in.bauddha.taisho.2077.27.5) - [Next: 27.6.2](https://indike.org/pramana/in.bauddha.taisho.2077.27.6.2) - [Up: 27.6](https://indike.org/pramana/in.bauddha.taisho.2077.27.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.27.6.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.27.6.1](https://indike.org/pramana/in.bauddha.taisho.2077.27.6.1) · Pramāṇa