[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) › 28.12 # 續傳燈錄 28.12 續傳燈錄 28.12 - **Language:** Classical Chinese ### [28.12](https://indike.org/pramana/in.bauddha.taisho.2077.28.12) 眉州中巖華嚴祖覺禪師。嘉州楊氏子。幼聰慧書史過目成誦。著書排釋氏。惡境忽現悔過出家。依慧目能禪師。未幾疽發膝上。五年醫莫愈。因書華嚴合論畢夜感異夢。旦即捨杖步趨。一日誦至現相品曰。佛身無有生。而能示出生。法性如虛空。諸佛於中住。無住亦無去。處處皆見佛。遂悟華嚴宗旨。洎登僧籍府帥請講于千部堂。詞辯宏放眾所歎服。適南堂靜禪師過門謂師曰。觀公講說獨步西南。惜未解離文字相耳。倘問道方外。即今之周金剛也。師欣然罷講南游。依圓悟於鍾阜。一日入室。悟舉羅山道。有言時踞虎頭收虎尾。第一句下明宗旨。無言時覿露機鋒如同電拂。作麼生會。師莫能對。夙夜參究忽然有省。作偈呈悟曰。家住孤峯頂。長年半掩門。自嗟身已老。活計付兒孫。悟見許可。次日入室。悟又問。昨日公案作麼生。師擬對。悟便喝曰。佛法不是這箇道理。師復留五年愈更迷悶。後於廬山棲賢閱浮山遠禪師削執論云。若道悟有親疎。豈有栴檀林中却生臭草。豁然契悟。作偈寄圓悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。悟大喜。持以示眾曰。覺華嚴徹矣。住後僧問。最初威音王末後婁至佛。未審參見甚麼人。師曰。家住大梁城更問長安路。曰只如德山擔疏鈔行脚意在甚麼處。師曰。拶破爾眼睛。曰與和尚悟華嚴宗旨相去幾何。師曰。同途不同轍。曰昔日德山今朝和尚。師曰。夕陽西去水東流。上堂舉。石霜和尚遷化。眾請首座繼踵住持。虔侍者所問公案。師曰。宗師行處如火燒氷。透過是非關。全機亡得喪盡道。首座滯在一色。侍者知見超師。可謂體妙失宗全迷向背。殊不知首座如鷺鷥立雪品類不齊。侍者似鳳翥丹霄不縈金網。一人高高山頂立。一人深深海底行。各自隨方而來。同會九重城裏。而今要識此二人麼。竪起拂子曰。龍臥碧潭風凜凜。垂下拂子曰。鶴歸霄漢背摩天。僧問。如何是一喝如金剛王寶劍。師曰。血濺梵天。曰如何是一喝如踞地師子。師曰。驚殺野狐狸。曰如何是一喝如探竿影草。師曰。驗得爾骨出。曰如何是一喝不作一喝用。師曰。直須識取把針人。莫道鴛鴦好毛羽。 > Chan Master Huayan Zujue of Zhongyan in Meizhou was a native of the Yang clan of Jiazhou. Intelligent from youth, he could recite books and histories after a single reading. He wrote a book to refute the Buddhists. When ominous circumstances suddenly appeared, he repented of his errors and left home, relying on Chan Master Huimu Neng. Before long, an ulcer broke out on his knee, which could not be cured by physicians for five years. Because he finished copying the Huayan Helun (Synthesis of the Avataṃsaka Sūtra), at night he was moved by an extraordinary dream. At dawn, he discarded his staff and walked briskly. One day, while chanting the 'Manifestation of the Tathāgata' chapter, he read: 'The Buddha's body is without birth, / Yet it can manifest birth. / The Dharma-nature is like empty space; / All Buddhas dwell within it. / Dwelling nowhere and going nowhere, / Everywhere one sees the Buddha.' Thereupon, he awakened to the tenets of the Huayan lineage. When he was registered as a monk, the regional commander invited him to lecture at the Hall of a Thousand Sections. His eloquence was vast and unconstrained, winning the admiration of the assembly. Just then, Chan Master Nantang Jing passed by the gate and said to the Master, 'Observing your lecturing, you stand unrivaled in the southwest. A pity only that you have not understood detachment from the marks of words. If you were to seek the Way beyond convention, you would be today's Diamond Zhou.' The Master gladly ceased lecturing and traveled south, relying on Yuanwu at Zhongfu. One day, he entered the room. Yuanwu cited Luoshan's saying: 'When there are words, stride on the tiger's head and seize the tiger's tail—under the very first sentence, illuminate the lineage tenets. When there are no words, directly expose the dynamic pivot like a flash of lightning. How do you understand this?' The Master was unable to answer. He investigated it day and night, and suddenly had an insight. He composed a verse and presented it to Yuanwu: 'My home is atop a solitary peak; / All year long the gate is half-closed. / Lamenting that my body is already old, / I hand over my livelihood to sons and grandsons.' Yuanwu approved it upon reading. The next day, when he entered the room, Yuanwu asked again, 'How about yesterday's gong'an?' As the Master was about to answer, Yuanwu immediately shouted and said, 'The Buddha-Dharma is not this principle!' The Master stayed for another five years, becoming ever more bewildered and depressed. Later, at Xixian on Mount Lu, he read Chan Master Fushan Yuan's Treatise on Eliminating Attachments, which said: 'If you say that awakening has intimacy and estrangement, how could foul weeds grow in a sandalwood forest?' He suddenly accorded with awakening. He composed a verse and sent it to Yuanwu: 'Leaving the forest, one still enters tangled weeds; / Heaven's vast net is impossible to escape. / Who believes that karmic conditions leave no place of refuge? / Returning, I am no longer afraid of a loud voice.' Yuanwu was overjoyed. Holding it up, he showed it to the assembly and said, 'Jue of Huayan has penetrated through!' After becoming abbot, a monk asked, 'From King Awesome Sound at the very beginning to Luozhi Buddha at the very end, I wonder whom they called upon and studied under?' The Master said, 'Living in the city of Daliang, you further ask for the road to Chang'an.' The monk said, 'Just as Deshan carried his commentaries on itinerant pilgrimage, what was his intention?' The Master said, 'Squeezing your eyes until they burst.' The monk asked, 'How far is it from the Upādhyāya's awakening to the Huayan lineage tenets?' The Master said, 'Traveling the same road, but not in the same ruts.' The monk said, 'Deshan of the past, the Upādhyāya of today.' The Master said, 'The setting sun goes west; the waters flow east.' Ascending the hall, he cited: 'When Upādhyāya Shishuang passed away, the assembly requested the head monk to succeed him as abbot; then Attendant Qian questioned him with a gong'an.' The Master said, 'Where an ancestral master walks is like fire burning ice. Passing through the checkpoint of right and wrong, the total function loses gain and loss. Everyone says the head monk was stuck in one single hue, while the attendant's understanding surpassed the teacher's. This may be called marvelous in substance yet losing the lineage, completely blind to the orientation. Little do they know that the head monk is like a white heron standing in the snow—not of the same category; while the attendant is like a phoenix soaring into the cinnabar sky—never entangled in golden nets. One stands high upon the mountain peak; one walks deep along the ocean floor. Each comes according to his direction, meeting together inside the ninefold city. Do you want to recognize these two people now?' Raising his whisk, he said: 'A dragon lies in the deep blue pool, the wind chill and biting.' Lowering his whisk, he said: 'A crane returns to the boundless skies, its back brushing the heavens.' A monk asked, 'What is a shout like the jewel sword of the Diamond King?' The Master said, 'Blood splatters the heavens of Brahmā.' The monk asked, 'What is a shout like a crouched lion?' The Master said, 'Frightening wild foxes to death.' The monk asked, 'What is a shout like a probing pole and shadowing grass?' The Master said, 'Testing until your bones show through.' The monk asked, 'What is a shout that does not act as a shout?' The Master said, 'You must simply recognize the one who holds the needle; do not merely speak of the mandarin duck's fine plumage.' > — English (machine translation) (machine translation) - [Previous: 28.11](https://indike.org/pramana/in.bauddha.taisho.2077.28.11) - [Next: 28.13](https://indike.org/pramana/in.bauddha.taisho.2077.28.13) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.2077.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.28.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.28.12](https://indike.org/pramana/in.bauddha.taisho.2077.28.12) · Pramāṇa