[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) › 9.17 # 續傳燈錄 9.17 續傳燈錄 9.17 - **Language:** Classical Chinese ### [9.17](https://indike.org/pramana/in.bauddha.taisho.2077.9.17) 東京華嚴普孜禪師。建州建陽謝氏子也。幼習儒業舉進士有聲。後看佛經至識自心源。夙根啟發。遂投太平興國西律院僧可崇出家得度具戒。遊方參道。詣龍舒浮山圓鑑禪師法席。入室扣請心融神會。舒人請居甘露太平二剎。道譽大播。僧問。如何是賓中賓。師曰。客路如天遠。僧云。如何是賓中主。師曰。侯門似海深。僧云。如何是主中主。師曰。寰中天子勅。僧云。如何是主中賓。師曰。塞外將軍令。師曰。賓中問主互換機鋒。主中問賓同生同死。主中辨主飲氣吞聲。賓中覓賓白雲萬里。故句中無意意在句中。於斯明得。一雙孤雁撲地高飛。於斯未明。一對鴛鴦溪邊獨立。知音禪客。相共證明。影響異流。切須子細。良久曰。若是陶淵明攢眉却歸去。師後退居淨因。德望頗重。元豐五年都人請居華嚴。益振宗風。京城內外翕然歸向。八年四月十日詔入禁中說法。既歸無疾進止如常。十四日忽鳴鼓陞坐辭眾而逝。師為人清秀傑出。唱臨濟下三玄九帶。造曹洞五位十玄。皆妙得其家風要旨。學既該博。故湊泊者望其津涯而已。師初得法時年尚少。久為浮山侍者。時青華嚴已有省發矣。而浮山知其未徹令師激之。師奉教方便啟發。青遂契證。後續洞下宗。語在青傳。 > Chan Master Puzi of Huayan in the Eastern Capital was a native of Jianyang in Jianzhou, of the Xie clan. In his youth, he studied Confucian learning and gained renown as a jinshi examinee. Later, reading Buddhist sūtras, when he came to 'recognizing one's own mind source,' his past roots were awakened. Thereupon he went to monk Kechong of the Western Vinaya Cloister at Taiping Xingguo to leave home, attain liberation, and receive the complete precepts. Traveling to investigate the Way, he went to the Dharma assembly of Chan Master Yuanjian of Fushan in Longshu. Entering the room to inquire, his mind blended and spirit united \[with the master's\]. The people of Shu invited him to reside at the two monasteries of Ganlu and Taiping, and his reputation in the Way spread widely. A monk asked, "What is the guest within the guest?" The Master said, "The traveler's road is as distant as heaven." The monk said, "What is the host within the guest?" The Master said, "The marquis's gate is as deep as the sea." The monk said, "What is the host within the host?" The Master said, "An imperial decree of the Son of Heaven within the realm." The monk said, "What is the guest within the host?" The Master said, "The general's order beyond the frontier." The Master said, "Asking about the host from within the guest, dynamic interchanges are exchanged. Asking about the guest from within the host, living together and dying together. Discerning the host within the host, swallowing one's breath and holding back one's voice. Seeking the guest within the guest, white clouds for ten thousand miles. Therefore, there is no meaning in the phrase, yet the meaning is in the phrase. If you understand here, a pair of solitary geese strike the ground and fly high. If you do not understand here, a pair of mandarin ducks stand alone beside the stream. Chan guests who understand the tune, let us bear witness together; those who chase echoes and follow different currents must be extremely careful." After a long pause he said, "If it were Tao Yuanming, he would knit his brows and turn back home." The Master later retired to reside at Jingyin, and his virtue and prestige were quite heavy. In the fifth year of Yuanfeng, the people of the capital requested that he reside at Huayan, and he further revitalized the house style; those inside and outside the capital city turned toward him in harmony. On the tenth day of the fourth month in the eighth year, he was summoned into the imperial palace to preach the Dharma. After returning, he had no illness, and his movements were as usual. On the fourteenth day, he suddenly beat the drum, ascended the seat, took leave of the assembly, and passed away. The Master's character was refined, outstanding, and preeminent. He propagated the three mysteries and nine bands under Linji, and composed the five ranks and ten mysteries of Caodong, wondrously grasping the essential points of their house styles. His learning was comprehensive and vast, so those who approached could only gaze at its vast expanse. When the Master first attained the Dharma, he was still young and served for a long time as Fushan's attendant. At that time, \[Dayang\] Qing of Huayan already had some awakening, but Fushan knew he had not fully penetrated and had the Master provoke him. The Master received the instruction and expediently enlightened him; Qing thereupon attained realization and later continued the Dong lineage; the account is in Qing's biography. > — English (machine translation) (machine translation) - [Previous: 9.16](https://indike.org/pramana/in.bauddha.taisho.2077.9.16) - [Next: 9.18](https://indike.org/pramana/in.bauddha.taisho.2077.9.18) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2077.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.9.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.9.17](https://indike.org/pramana/in.bauddha.taisho.2077.9.17) · Pramāṇa