--- title: "景德傳燈錄 · 荊州天皇道悟禪師" description: "景德传灯录由宋代高僧道原编纂，成书于景德年间（1004-1007年），是中国佛教禅宗重要史传类典籍。全书共三十卷，收录自释迦牟尼至五代末年的禅宗祖师1701人，以法脉传承为脉络，记录历代禅师的机缘语录、公案典故。作为现存最早的传灯体著作，该书系统记载了禅宗五家七宗的传承体系，保存了大量珍贵史料，对研究中国禅宗发展史具有不可替代的价值。景德传灯录与五灯会元并称为禅宗两大灯录，被后世奉为禅门经典，不仅影响了宋明理学的发展，更成为东亚禅佛教传播的重要文献依据。" url: "https://rushiwowen.co/en/r/cmaarby9d00zdjy04ubtutkqa" --- 荊州天皇道悟禪師婺州東陽人也。姓張氏。神儀挺異。幼而生知長而神俊。年十四懇求出家父母不聽。遂誓志損減飲膳。日才一食形體羸悴。父母不得已而許之。依明州大德披削。二十五杭州竹林寺具戒精修梵行。推為勇猛。或風雨昏夜宴坐丘塚。身心安靜離諸怖畏。一日遊餘杭首謁徑山國一禪師。受心法服勤五載。唐大歷中抵鍾陵造馬大師。重印前解法無異說。復住二夏。乃謁石頭遷大師而致問曰。離却定慧以何法示人。石頭曰。我遮裏無奴婢。離箇什麼。曰如何明得石頭曰。汝還撮得空麼。曰恁麼即不從今日去也。石頭曰。未審汝早晚從那邊來。曰道悟不是那邊人。石頭曰。我早知汝來處。曰師何以贓誣於人。石頭曰。汝身見在。曰雖如是畢竟如何示於後人。石頭曰。汝道阿誰是後人。師從此頓悟。於前二哲匠言下。有所得心罄殫其迹後卜于荊州當陽柴紫山五百羅漢翱翔之地也學徒依附駕肩接迹。都人士女嚮風而至。時崇業寺上首以狀聞。于連帥迎入郡城之左有天皇寺乃名藍也。因火而廢。主寺僧靈鑒將謀修復。乃曰。苟得悟禪。師為化主必能福我。乃中宵潛往哀請肩輿而至。遂居天皇。時江陵尹右僕射裴公稽首問法致禮勤至。師素不迎送。客無貴賤皆坐而揖之。裴公愈加歸向。由是石頭法道盛于此席。僧問。如何是玄妙之說。師曰。莫道我解佛法。僧曰。爭奈學人疑滯何。師曰。何不問老僧。僧曰。問了也。師曰。去不是汝存泊處。師元和丁亥四月示疾。命弟子先期告終。至晦日大眾問疾。師驀召典座。典座近前。師曰。會麼。對曰。不會。師乃拈枕子拋於地上。即便告寂。壽六十。臘三十五。以其年八月五日塔于郡東寂音尊者。曰荊州天王寺道悟禪師。如傳燈錄所載。則曰。道悟得法於石頭。所居寺曰天皇。婺州東陽人。姓張氏。年十四出家。依明州大德披剃。年二十五。抗州竹林寺受具。首謁徑山國一禪師服勤五年。大曆中抵鍾陵。謁馬大師經二夏。乃造石頭。元和丁亥四月示疾。壽六十臘三十五。及觀達觀頴禪師所集五家宗派。則曰。道悟嗣馬祖。引唐丘玄素所撰碑文幾千言。其略曰。師號道悟。渚宮人姓崔氏。即子玉後胤也。年十五於長沙寺禮曇翥律師出家。二十三詣嵩山。律德得尸羅。謁石頭扣寂二年無所契悟。乃入長安親忠國師。三十四與侍者應真。南還謁馬大師大悟於言下。祝曰。他日莫離舊處。故復還渚宮。元和十三年戊戌歲四月初示疾。十三日歸寂壽八十二。臘六十三。考其傳正如兩人然。玄素所載曰。有傳法一人。崇信。住澧州龍潭。南岳讓禪師碑。唐聞人歸登譔。列法孫數人于後。有道悟名。圭峯答裴相國宗趣狀。列馬祖之嗣六人。首曰江陵道悟。其下注曰。兼稟徑山。今妄以雲門臨濟二宗競者。可發一笑。出林間錄○覺夢堂重校五家宗派序云。景德間吳僧道原。集傳燈錄三十卷。自曹溪下列為兩派。一曰南岳讓。讓出馬大師。一曰青原思。思出石頭遷。自兩派下又分五宗。馬大師出八十四員善知識。內有百丈海。海出黃檗運大溈祐二人。運下出臨濟玄。故號臨濟宗。祐下出仰山寂。故號溈仰宗。八十四人內又有天王悟。悟得龍潭信。信得德山鑒。鑒得雪峯存。存下出雲門偃。號雲門宗。次玄沙備。備出地藏琛。琛出清涼益。號法眼宗次。石頭遷出藥山。儼天皇悟二人。悟下得慧真。真得幽閑。閑得文賁。三世便絕。唯藥山得雲嚴晟。晟得洞山价。价得曹山章。是為曹洞宗。今傳燈却收雲門法眼兩宗。歸石頭下誤矣。緣同時道悟有兩人。一曰江陵城西天王寺道悟者。渚宮人也。崔子玉之後嗣馬祖。元和十三年四月十三日化。正議大夫丘玄素撰塔銘。文幾千言。其略云。馬祖祝曰。他日莫離舊處。故復還渚宮。一曰。江陵城東天皇寺道悟者。𭤇州東陽人也。姓張氏嗣石頭。元和二年丁亥化。叶律郎符載撰塔銘。二碑所載生緣出處甚詳。但緣道原採集傳燈之日非非一一親往討尋。不過宛轉託人捃拾。而得其差誤可知也。自景德至今。天下四海以傳燈為據。雖列剎據位立宗者。不能略加究辦。惟丞相無盡居士張公。及呂夏卿二君子。每會議宗門中事。嘗曰。石頭得藥山藥山得曹洞一宗教理行果言說宛轉。且天皇道悟下出箇周金剛。呵風罵雨。雖佛祖不敢嬰其鋒。恐自天皇處或有差誤。寂音尊者亦嘗疑之云。道悟似有兩人。無盡居士後於達觀頴禪師處。得唐符載所撰天皇道悟塔記。又討得丘玄素所作天王道悟塔記。賚以遍示諸方曰。吾嘗疑德山洞山同出石頭下。因甚垂手處作用殺活不同。今以丘符二記證之朗然明白。方信吾擇法驗人之不謬耳。寂音曰。圭峯答裴相國宗趣狀。列馬祖之嗣六人。首曰江陵道悟。其下注曰。兼稟徑山今妄以雲門臨濟二宗競者。可發一笑。略書梗概以傳。明達者庶知五家之正派如是而已。 > Master Daowu of Tianhuang Monastery in Jingzhou was from Dongyang in Wuzhou. His family name was Zhang. His bearing was extraordinary. Even as a child he showed innate understanding, and as he grew he became brilliant and dignified. At fourteen he earnestly sought to leave home, but his parents would not permit it. He then vowed to reduce his food and drink, eating only a single meal a day, until his body grew thin and frail. His parents, having no choice, finally consented. He received ordination from a great virtuous master in Mingzhou. At twenty-five he received full precepts at Zhulin Temple in Hangzhou and diligently cultivated pure conduct. He was praised for his courageous effort. Sometimes on stormy, dark nights he would sit in meditation among the tombs on the hills, his body and mind calm and peaceful, free from all fear. One day he traveled to Yuhang and first called upon National Master Jing of Jingshan. He received the mind-Dharma and served diligently for five years. During the Dali era of the Tang, he arrived at Zhongling and visited Master Ma. His previous understanding was confirmed anew, and there was no differing teaching. He stayed for two more summer retreats. He then visited Master Shitou Qian and asked, "Apart from concentration and wisdom, what Dharma do you use to teach people?" Shitou said, "Here I have no servants. What would I remove?" He asked, "How can one understand this?" Shitou said, "Can you grasp space?" He said, "If so, then it is not from today onward." Shitou said, "I wonder when you came from over there?" He said, "Daowu is not a person from over there." Shitou said, "I already know where you come from." He said, "Why does the Master falsely accuse people?" Shitou said, "Your body is right here." He said, "Even so, how ultimately will you teach those who come after?" Shitou said, "Who do you say are those who come after?" At this, the Master was suddenly awakened. Under these two wise masters, whatever attachments to attainment he had were completely exhausted. Later he settled on Chaizi Mountain in Dangyang, Jingzhou — a place where five hundred arhats soared and roamed. Students flocked to him shoulder to shoulder, and the people of the capital, men and women alike, came to him drawn by his reputation. At that time the abbot of Chongye Temple reported his virtue to the regional commander, who welcomed him into the eastern part of the city, where there was Tianhuang Temple, a famous monastery. It had been destroyed by fire. The resident monk Lingjian planned to restore it and said, "If I can obtain a master of Chan awakening as the leader of the teaching here, he will surely bring blessings to us." So in the middle of the night he secretly went to plead earnestly, and had a sedan chair brought to carry the Master there. Thus the Master resided at Tianhuang. At that time Lord Pei, the Right Vice Director and governor of Jiangling, bowed his head and asked for the Dharma with deep reverence. The Master never customarily went out to greet or send off guests. Whether visitors were noble or common, he simply remained seated and bowed slightly with hands clasped. Lord Pei's devotion only deepened. From this, Shitou's Dharma flourished greatly at this seat. A monk asked, "What is the teaching of the mysterious and wondrous?" The Master said, "Do not say I understand the Buddha-Dharma." The monk said, "What about the student's doubts and delusions?" The Master said, "Why not ask this old monk?" The monk said, "I have already asked." The Master said, "Go — that is not where you reside." In the fourth month of the dinghai year of the Yuanhe era, the Master showed signs of illness. He instructed his disciples to announce his passing in advance. On the last day of the month, the assembly came to inquire about his illness. The Master suddenly called the temple cook. The cook came forward. The Master said, "Do you understand?" He replied, "I do not understand." The Master then picked up his pillow and threw it to the ground, and immediately passed into stillness. He was sixty years old and had been ordained for thirty-five years. On the fifth day of the eighth month of that year, a stupa was built for him east of the capital. The Venerable Jiyin said: Master Daowu of Tianwang Temple in Jingzhou, as recorded in the Transmission of the Lamp, is said to have received the Dharma from Shitou and resided at Tianhuang Temple. He was from Dongyang in Wuzhou, family name Zhang. He left home at fourteen, was ordained under a great virtuous master in Mingzhou, received full precepts at Zhulin Temple in Hangzhou at twenty-five, first visited National Master Jing of Jingshan and served him for five years, arrived at Zhongling during the Dali era, visited Master Ma for two summer retreats, and then went to Shitou. In the fourth month of the dinghai year of Yuanhe he showed signs of illness, lived to sixty, and had thirty-five years of ordination. But when we look at the Five Houses and Their Lineages collected by Master Daguan Ying, it says Daowu succeeded Mazu, and cites the stele inscription by Qiu Xuansu of the Tang, several thousand words long, which states in summary: The Master was named Daowu, a man of Zhugong, family name Cui, a descendant of Ziyu. At fifteen he left home under Vinaya Master Tanzhu at Changsha Temple. At twenty-three he went to Mount Song, where he obtained the precepts from a Vinaya master. He visited Shitou and sought to fathom the profound for two years without any awakening. He then went to Chang'an to attend National Master Zhong. At thirty-four, together with his attendant Yingzhen, he returned south to visit Master Ma and was greatly awakened at his words. Master Ma instructed him, "In the future, do not leave your old place." So he returned to Zhugong. In the fourth month of the wuxu year, the thirteenth year of Yuanhe, he showed signs of illness, and on the thirteenth day he entered stillness at the age of eighty-two, with sixty-three years of ordination. Examining these accounts, they seem like two different people. Qiu Xuansu records one Dharma heir, Chongxin, who resided at Longtan in Lizhou. The stele of Master Rang of Nanyue, composed by the Tang worthy Gui Deng, lists several Dharma grandsons afterward, and includes the name Daowu. Guifeng's reply to Minister Pei on the essentials of the lineage lists six heirs of Mazu, beginning with Daowu of Jiangling, with a note below saying, "Also received from Jingshan." Those today who falsely compete over the Yunmen and Linji lineages might well be laughed at. From Linjian Lu. The preface to the recollated Five Houses and Their Lineages by Jue Mengtang says, "During the Jingde era, the Wu monk Daoyuan compiled the Transmission of the Lamp in thirty fascicles. Below Caoxi he divided it into two lines: one, Nanyue Rang, from whom came Master Ma; and one, Qingyuan Si, from whom came Shitou Qian. From these two lines, five houses further divided. Master Ma produced eighty-four good spiritual teachers, among them Baizhang Hai. From Hai came Huangbo Yun and Weishan You. From Yun came Linji Xuan, hence the Linji House. From You came Yangshan Ji, hence the Weiyang House. Among the eighty-four there was also Tianwang Wu. Wu received Longtan Xin, Xin received Deshan Jian, Jian received Xuefeng Cun. From Cun came Yunmen Yan, hence the Yunmen House. Next was Xuansha Bei, Bei produced Dizang Chen, Chen produced Qingliang Yi, hence the Fayan House. Next, Shitou Qian produced Yaoshan and Tianhuang Wu. From Wu came Huizhen, Zhen received Youxian, Xian received Wenben — and after three generations it ended. Only Yaoshan received Yunyan Sheng, Sheng received Dongshan Jie, Jie received Caoshan Zhang — this is the Caodong House. Now the Transmission of the Lamp instead assigns the Yunmen and Fayan houses under Shitou, which is an error. This is because there were two men named Daowu at the same time. One was Daowu of Tianwang Temple west of Jiangling city, a man of Zhugong, descendant of Cui Ziyu, who succeeded Mazu and passed away on the thirteenth day of the fourth month of the thirteenth year of Yuanhe. The stele inscription by the Grand Master for Proper Consultation Qiu Xuansu, several thousand words long, says in summary that Mazu instructed him, 'In the future, do not leave your old place,' and so he returned to Zhugong. The other was Daowu of Tianhuang Temple east of Jiangling city, a man of Dongyang in Wuzhou, family name Zhang, who succeeded Shitou and passed away in the dinghai year, the second year of Yuanhe. The stele inscription by Ye Lülang Fu Zai records this. The two steles record their origins and careers in great detail. But when Daoyuan compiled the Transmission of the Lamp, he did not personally investigate each case; he merely relied on intermediaries to gather materials, and so errors were inevitable. From the Jingde era to now, everyone under heaven has taken the Transmission of the Lamp as authoritative. Even those who establish separate monasteries and claim lineage status have not been able to investigate and correct it. Only Minister Wujin, Lord Zhang, and the two gentlemen Lü Xiaqing, whenever they met to discuss matters of the school, would say, 'Shitou received Yaoshan, and Yaoshan received the Caodong House, whose doctrinal principles, practices, fruits, and teachings are all connected. But under Tianhuang Daowu came a Zhou Jingang who scolded the wind and cursed the rain, and even the Buddhas and patriarchs dared not cross him. I fear there may be an error regarding Tianhuang.' The Venerable Jiyin also doubted this, saying, 'It seems there were two Daowus.' Later, Minister Wujin obtained from Master Daguan Ying the stupa record of Tianhuang Daowu composed by Fu Zai of the Tang, and also found the stupa record of Tianwang Daowu composed by Qiu Xuansu. He showed them everywhere, saying, 'I always doubted why Deshan and Dongshan, both descended from Shitou, differed so greatly in their methods of instruction and in their workings of life and death. Now, with the evidence of Qiu's and Fu's two records, it is perfectly clear. I trust my discernment of Dharma and testing of people was not mistaken.' Jiyin said, 'Guifeng's reply to Minister Pei on the essentials of the lineage lists six heirs of Mazu, beginning with Daowu of Jiangling, with a note below saying, "Also received from Jingshan." Those today who falsely compete over the Yunmen and Linji lineages might well be laughed at.' I have briefly written this outline to pass it on, so that the clear-sighted may know the true lineage of the Five Houses is thus and no more.