[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) › 5.10 # 續傳燈錄 5.10 續傳燈錄 5.10 - **Language:** Classical Chinese ### [5.10](https://indike.org/pramana/in.bauddha.taisho.2077.5.10) 明州育王山懷璉大覺禪師。漳州龍溪陳氏子。誕生之夕夢僧伽降室。因小字泗洲。既有異兆僉知祥應。齠齓出家丱角圓頂。篤志道學寢食無廢。一日洗面潑水于地。微有省發即慕參尋。遠造泐潭法席投機印可。師事之十餘年。去遊廬山掌記于圓通訥禪師所。皇祐中　仁廟有詔住淨因禪院。召對化成殿。問佛法大意。奏對稱旨。賜號大覺禪師。後遣中使問曰。才去竪拂人立難當。師即以頌回進曰。有節非干竹。三星偃月宮。一人居日下。弗與眾人同　帝覽大悅。又詔入對便殿。賜羅扇一把題元寂頌於其上。與師問答詩頌書以賜之。凡十有七篇。至和中乞歸老山中。乃進頌曰。六載皇都唱祖機。兩曾金殿奉天威。青山隱去欣何得。滿篋唯將御頌歸　帝和頌不允。仍宣諭曰。山即如如體。也將安歸乎。再住京國且興佛法。師再進頌謝曰。中使宣傳出禁圍。再令臣住此禪扉。青山未許藏千拙。白髮將何補萬幾。霄露恩輝方湛湛。林泉情味苦依依。堯仁況是如天闊。應任孤雲自在飛。既而遣使賜龍腦鉢。師謝恩罷捧鉢曰。吾法以壞色衣以瓦鐵食。此鉢非法遂焚之。中使回奏　上加歎不已。治平中上疏乞歸。仍進頌曰。千簇雲山萬壑流。閑身歸老此峯頭。餘生願祝無疆壽。一炷清香滿石樓　英廟依所乞賜手詔曰。大覺禪師懷璉。受先帝聖眷累錫宸章。屢貢誠懇乞賜歸林下。今從所請俾遂閑心。凡經過小可菴院任性住持。或十方禪林不得抑逼堅請。師既渡江少留金山。西湖四明郡守以育王虛席迎致。九峯韶公作疏勸請四明之人相與出力。建大閣藏所賜詩頌。榜之曰宸奎翰林。蘇公軾知杭州時。以書問師曰承要作宸奎閣碑。謹以撰成。衰朽廢學不知堪上石否。見參寥說。禪師出京日　英廟賜手詔。其略云。任性住持者。不知果有否。如有切請錄示全文欲添入。此一節師終藏而不出。逮委順後獲於篋笥。開堂日僧問。諸佛出世利濟群生。猊座師登將何拯濟。師曰。出高水闊。曰華發無根樹。魚跳萬仞峯。師曰。新羅國裏。曰慈舟不棹清波上。劍峽徒勞放木鵞。師曰。脫却衣裳臥荊棘。曰人將語試。師曰。慣得其便。僧拊掌。師曰。更𨁝跳。問聖君御頌親頒賜。和尚將何報此恩。師曰。兩手拓地。曰恁麼則一人有慶兆民賴之。師曰。半尋拄杖攪黃河。問艣棹不停時如何。師曰。清波箭急。曰恁麼則移舟諳水勢。舉棹別波瀾。師曰。濟水過新羅。曰古佛位中留不住。夜來依舊宿蘆花。師曰。兒童不識十字街。問坐斷毘盧頂。不稟釋迦文。猶未是學人行業。如何是學人行業。師曰。砟額望明月。僧以手便拂。師曰。作甚麼。僧茫然。師曰。賺却一船人。師曰。若論佛法兩事。是加增之辭廉纖之說。諸人向這裏承當得。盡是二頭三首。譬如金屑雖貴眼裏著不得。若是本分衲僧。纔聞舉著一擺擺斷。不受纖塵獨脫自在最為親的。然後便能在天同天在人同人。在僧同僧在俗同俗。在凡同凡在聖同聖。一切處出沒自在。並拘檢它不得。名𨗿他不得。何也。為渠能建立一切法故。一切法要且不是渠。渠既無背面。第一不用妄與安排。但知十二時中平常飲啄快樂無憂。秖此相期更無別事。所以古人云。放曠長如癡兀人。它家自有通人愛。上堂。應物現形如水中月。遂拈起拄杖曰。這箇不是物。即今現形也。且道月在甚麼處。良久曰。長空有路還須透。潭底無蹤不用尋。擊香臺下座。 > Chan Master Huailian Dajue of Mount Yuwang in Mingzhou was a son of the Chen family of Longxi in Zhangzhou. On the night of his birth, his mother dreamed of Saṅgha descending into the room; thus his childhood name was Sizhou. Since there was this extraordinary sign, all knew it was an auspicious response. In childhood he left home, and in his youth he shaved his head. Zealous in the study of the Way, he neglected neither sleeping nor eating. One day while washing his face, he splashed water on the ground, had a slight awakening, and thereupon yearned to search and study. He traveled far to Letan's Dharma seat, where his capacity meshed and received the seal of approval. He served him for more than ten years. Leaving to travel to Mount Lu, he took charge of records under Chan Master Yuantong Ne. During the Huangyou reign era, Emperor Renzong issued an edict appointing him to reside at Jingyin Chan Cloister. He was summoned for an audience at the Huacheng Hall and asked about the great meaning of the Buddha Dharma; his memorialized response matched the imperial will, and he was granted the title Chan Master Dajue. Later the emperor sent a palace envoy to ask: ‘As soon as the whisk is held upright, people stand, which is hard to bear.’ The master immediately sent back a verse presenting his reply: ‘There are joints, but it is not bamboo; / Three stars and a reclining moon palace. / One person residing under the sun, / Not the same as the multitude.’ The emperor read it and was greatly pleased. He again summoned him for an audience in an informal hall, gifted him a silk fan with the ‘Verse on the Original Quiescence’ inscribed upon it, and brushed poems, verses, and answers to the master to bestow upon him, totaling seventeen pieces. In the Zhihe reign era, the master begged to retire in old age to the mountains, and thereupon presented a verse: ‘For six years in the imperial capital I have proclaimed the ancestral mechanism; / Twice in the golden palace I have attended the heavenly majesty. / Concealing myself in the green mountains, what joy do I attain? / Filling my basket, I only carry back the imperial verses.’ The emperor wrote a verse in harmony and did not permit it, further issuing an imperial instruction saying: ‘The mountains are themselves the body of suchness; where would you return? Stay again in the capital and promote the Buddha Dharma for now.’ The master again presented a verse thanking him: ‘The palace envoy announces the message coming out of the forbidden precinct, / Ordering this subject once more to dwell by this Chan door. / The green mountains do not yet allow my thousand clumsinesses to hide; / How can white hair assist the myriad affairs of state? / The luminous favor of celestial dew is just now profound and clear; / The flavor of the forests and springs is bitterly yearned for. / What is more, Yao’s benevolence is as vast as heaven; / It should permit a solitary cloud to fly at ease.’ Soon after, an envoy was sent to bestow a borneol camphor bowl. The master finished giving thanks for the imperial favor, held the bowl, and said, ‘Our Dharma uses robes of decayed color and eats from earthenware and iron; this bowl is not according to the Dharma,’ and thereupon burned it. The palace envoy returned and memorialized it; the emperor praised him without end. During the Zhiping reign era, he submitted a memorial begging to retire, and further presented a verse: ‘A thousand clusters of cloud-clad mountains, ten thousand ravine streams; / An idle body retiring in old age upon this peak. / For the rest of my life I wish to pray for your boundless longevity; / A single stick of pure incense fills the stone chamber.’ Emperor Yingzong granted what he requested and bestowed a personal imperial decree saying: ‘Chan Master Dajue Huailian received the sacred favor of the late emperor and was repeatedly bestowed imperial writings. Having repeatedly presented his sincere plea begging to be granted retirement to the forests, I now comply with what was requested so that he may fulfill his leisurely mind. Wherever he passes through minor hermitages or cloisters, he may reside at his own will; or in the Chan monasteries of the ten directions, they must not constrain or insistently press him.’ After crossing the river, the master stayed briefly at Jinshan. The prefect of Siming at West Lake, because the seat at Yuwang was vacant, welcomed him there. Master Shao of Jiufeng composed an appeal encouraging the invitation, and the people of Siming joined their efforts to build a great pavilion to store the bestowed poems and verses, plaqueing it ‘Imperial Calligraphy’ (Chenkui). When the Hanlin scholar Master Su Shi was Prefect of Hangzhou, he wrote a letter asking the master: ‘I received the request to compose the stele for the Chenkui Pavilion, and have respectfully written it. In my decrepitude and neglected learning, I do not know if it is worthy to be inscribed on stone. I saw Canliao say that on the day the Chan master departed the capital, Emperor Yingzong granted a personal imperial decree, the gist of which said: “Reside at your own will.” I wonder if this really exists or not. If so, I earnestly request that you copy and show the full text, as I wish to add it in.’ This one passage the master kept concealed and never produced; it was only found in his trunk after his death. On the day he opened the hall, a monk asked, ‘The Buddhas appear in the world to benefit and deliver all living beings. Now that the master ascends the lion seat, how will you rescue and deliver them?’ The master said, ‘When the sun rises, the waters widen.’ The monk said, ‘Flowers blossom on a rootless tree; a fish leaps over a tenthousand-fathom peak.’ The master said, ‘In the kingdom of Silla.’ The monk said, ‘The boat of compassion does not row on the clear waves; along the Sword Gorges, it is in vain that one releases the wooden goose.’ The master said, ‘Stripping off clothes and lying in thorns.’ The monk said, ‘A person is tested with words.’ The master said, ‘You are used to taking advantage.’ The monk clapped his hands. The master said, ‘Jump around some more!’ A monk asked, ‘The sage ruler’s imperial verses were personally conferred; how will the Upādhyāya repay this kindness?’ The master said, ‘Both hands pressing on the ground.’ The monk said, ‘If so, then when the one man is blessed, the millions of people rely on him.’ The master said, ‘A staff half a fathom long stirs the Yellow River.’ A monk asked, ‘How is it when oars and sweeps do not stop?’ The master said, ‘On the clear waves, the arrow flies swift.’ The monk said, ‘If so, then moving the boat, one knows the force of the water; raising the oar, one distinguishes the billows.’ The master said, ‘The Ji River crosses Silla.’ The monk said, ‘Unable to remain in the station of the ancient Buddhas, at night as before one lodges in the reed flowers.’ The master said, ‘Children do not recognize the crossroads.’ A monk asked, ‘Sitting atop the head of Vairocana, not receiving the script of Śākyamuni—this is not yet the practitioner’s conduct. What is the practitioner’s conduct?’ The master said, ‘Knocking the forehead and gazing at the bright moon.’ The monk waved his hand. The master said, ‘What are you doing?’ The monk was bewildered. The master said, ‘You have deceived a boatload of people!’ The master said, ‘If one speaks of the Buddha Dharma, both things are surplus words, petty chatter. If you people accept it right here, all of it is having two heads and three visages. For example, though gold dust is precious, it cannot be placed in the eyes. If it is a real patch-robed monk, the moment he hears it mentioned, with one shake he shakes it off, not receiving a speck of dust, solitary, detached, and free—this is the most intimate. Thereafter he can be in heaven together with heaven, among humans together with humans, among monks together with monks, among the laity together with the laity, among ordinary beings together with ordinary beings, among sages together with sages. Appearing and disappearing freely everywhere, nothing can restrain or check him, nothing can assign him a name. Why is this? Because he can establish all dharmas, yet all dharmas after all are not him. Since he has neither front nor back, first of all do not wrongly try to arrange him. Just know how to drink and eat normally and live happily without worry throughout the twelve periods of the day; only this is expected, there is nothing else. Therefore an ancient said: “Carefree, always like a foolish, dull person; his family naturally has discerning people who cherish him.”’ Ascending the hall, he said, ‘Responding to things, forms manifest like the moon in the water.’ Thereupon he held up his staff and said, ‘This is not a thing, yet right now it manifests form. Tell me, where is the moon?’ After a long pause, he said, ‘Though there is a path in the vast sky, you must still penetrate it; on the pool's bottom there are no tracks, no need to seek.’ Striking the incense stand, he stepped down from his seat. > — English (machine translation) (machine translation) - [Previous: 5.9](https://indike.org/pramana/in.bauddha.taisho.2077.5.9) - [Next: 5.11](https://indike.org/pramana/in.bauddha.taisho.2077.5.11) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2077.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.5.10) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.18.79) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.5.10](https://indike.org/pramana/in.bauddha.taisho.2077.5.10) · Pramāṇa