---
title: "湛然圓澄禪師語錄 · No. 1444-附c 達觀和尚招殃傳"
description: "湛然圆澄禅师语录由明代禅宗高僧湛然圆澄所述，其门人明凡记录，丁元公与祁骏佳编撰。该书成书于明末佛教复兴时期，收录圆澄禅师的开示、法语、公案及书信，集中体现其禅学思想与修行指导，倡导直指人心、见性成佛的曹洞宗风。作为明代禅宗重要文献，该语录不仅传承了临济与曹洞宗的精髓，对后世禅修者具有深远影响，是研究明清佛教禅宗思想与实践的重要典籍。"
url: "https://rushiwowen.co/en/r/cmcxr5xsu00oti904lnsa0xnl"
---

### No. 1444-附c達觀和尚招殃傳

> No. 1444 Appendix C: The Tale of Master Daguan's Calamity

達觀老人遭橫於癸卯之季冬。而眾議駭然。或謂其道力之未全。或謂其我慢之招得。或謂其定業之難迯。而石簣居士請予折之。予曰。皆不知達觀老人也。予獨知之。老人垂大權之跡。逆行順化。一舉而兩得矣。何也。由末法澆漓。世道侵喪。人心浸獘。師法不揚。致使如來慧命將危。特以示之也。故老人於戒定智慧曾無虧缺。獨絕師承損其行耳。何則。老人受業師者。為凡心未盡還。俗娶妻。老人以方便力強之復道。返以師禮待老人矣。諸方尊宿未有可其意者。獨大千和尚師事數年。而竟不之嗣。故同參之友皆行師資之禮。而終致于非刑者。此其所以現逆也。昔者石門禪師嘗從雪竇顯公而後出世。却為大覺璉公之嗣。座下有一婆子出眾云。這漢何得辜恩如此。雪竇老人與汝抖搜尿腸日夜談禪。始得今日。何以却拈大覺之香。捋門胸前一砟。於是經三日𤻕發胸前而死。嗚呼。此亦埀範現逆之類也歟。吾又聞黃蘗巖頭皆云。智與師齊減師半德。智過於師方堪傳受。由是而觀。則老人雖有超師之作。焉忍棄其源流也。其源流一絕。使後世邪慢之輩效學其疣。而佛法不滅則幾希矣。故佛祖不欲斷其血脉。于此特嚴其報應也。居士曰。爾只知其一。不知其二。吾聞。昔者小壽禪師住西湖之寂慶。彼時王公出鎮杭州。一日訪壽直至臥榻而壽不起。座推蒲團於地。公就而坐。極談終日方去。執事者勸曰。王公貴人也。一旦有事則䄀係山門。何得輕忽如此乎。次日王公復至。壽乃聲鍾擊鼓萬指出迎。王公下轎握壽手曰。何不學昨日行徑耶。壽指傍曰。在節度即得。柰左右何。二人相咲而已。于是諸方皆美壽之善通變者也。達老不然。無分賢愚一槩籠絡。觸怒當任。身罹非殃。招之有由。何關師資乎。予曰。不然。乃足下不知老人之順化也。自佛法之流震旦者二千餘年矣。初來之盛。王侯仰重過於至尊。故齊祖之訪道安。臨門不起。趙州之待石勒。床坐而見。南陽忠公。獻宗扶輿而自若。懶贊融師。詔書三讀而不聞。是豈慢於王侯也。莫不皆欲高護法幢垂範末世。使世出世間之有辨矣。故遠大師作尊僧篇六卷。許由之論僧不拜俗。三上其本。並體佛心。影嚮法事。爾來法道下衰。僧多拜俗。乞尾哀憐有損聖賢之體。循情詢俗全無道者之風。故老人深痛時獘。有倣古人。忍使殺身不甘坐視。所以垂此順化之範也。古者齊高祖訪椆公。迎不起座。送不出門。左右勸之。彼國主也。何以怠慢乎。曰。吾聞賓頭盧尊者送王七步。減王之福。天下大荒七年。吾雖不逮聖僧。而形貌似之。不欲減王之福耳。由是而推吾知老人坐待公卿者非慢之也。寔不欲減公卿之福。所以知其為順化也。嗚呼。長者之求子而子為之躃地。不輕之告人而人為之打擲。夜光之投人。非不貴也。而反為之按劍。美玉之献君。非不忠也。而反為之刖足。是知恩反成怨。為善招殃。代皆有之。老人化儀孰與伸焉。惟足下乃史氏也。于世甚為有力。當細思而傳諸未聞。可謂共出一隻手矣。

> The Venerable Daguan met with violence in the winter of the \_guimao\_ year, causing widespread shock and debate. Some said his spiritual power was incomplete. Some said his arrogance brought it upon himself. Some said it was an unavoidable result of past karma. The Layman Shigui asked me to settle the matter. I replied: "None of you truly understand the Venerable Daguan. I alone understand him. The Venerable manifested great compassionate authority, acting against the current to guide beings. His action achieved two goals at once. Why? Because in this degenerate age of the Dharma, the Way has decayed, the world has lost its morality, people's minds have grown corrupt, and the teacher-student tradition has been neglected. This has endangered the very life of the Tathagata's wisdom. Therefore, he specially manifested this to serve as a warning. For the Venerable was never lacking in discipline, meditation, or wisdom. He only appeared to break the line of transmission to demonstrate a lesson. Why? The Venerable's own teacher, who had not yet purified his ordinary mind, returned to lay life and married. Using his skillful means, the Venerable firmly guided him back to the path, and that teacher later treated the Venerable with the respect due a teacher himself. None of the esteemed masters of that time could meet the Venerable's standards, except for the Great Master Daqian, whom he served for several years—yet he never formally became his successor. His fellow practitioners all treated him as their teacher, yet in the end he suffered an unjust punishment. This is how he manifested acting against the current. "In ancient times, the Chan Master Shimen once studied under the Venerable Xuedou Xian before beginning his teaching career, yet he became the successor of the Great Master Jue Lian. An old nun in his assembly came forward and said: 'How can you be so ungrateful? The Venerable Xuedou helped you cleanse your mind and talked Chan with you day and night, leading you to where you are today. How can you burn incense for the Great Master Jue instead?' She hit him on the chest. Three days later, a sore erupted on his chest, and he died. Alas! This too was a case of manifesting an apparent violation to serve as a model. "I have also heard that both Huangbo and Yantou said: 'Wisdom equal to your teacher reduces the teacher's virtue by half. Only when your wisdom surpasses your teacher's are you worthy to receive the transmission.' From this perspective, even though the Venerable surpassed his teacher, how could he bear to sever the source of his lineage? If that source were cut off, future generations of arrogant and evil people would imitate this flaw, and it would be nearly impossible to prevent the destruction of the Buddha's Dharma. Therefore, the Buddhas and Patriarchs do not wish to break the bloodline. They enforce this karmic consequence with particular strictness." The Layman said, "You only know one side of the matter, not the other. I have heard that in the past, the Chan Master Xiaoshou lived at the Jiqing Temple on West Lake. At that time, a high official governed Hangzhou. One day, the official visited Xiaoshou and went straight into his bedroom, but Xiaoshou did not get up. A monk pushed a cushion onto the floor, and the official sat down. They talked the whole day before the official left. A temple steward advised, 'That man is a noble. If there is trouble, the entire monastery could be implicated. How can you be so negligent?' The next day, the official returned. This time, Xiaoshou rang the bell, beat the drum, and welcomed him at the gate. The official got out of his sedan, took Xiaoshou's hand, and asked, 'Why didn't you behave like yesterday?' Xiaoshou pointed to the people around him and replied, 'It would be fine if it were only the governor. But what about all these attendants?' The two laughed together. Masters everywhere praised Xiaoshou's skillful adaptability. "The Venerable Daguan was different. He treated everyone, wise or foolish, in the same casual manner, which angered those in power. He brought misfortune upon himself. This had a clear cause—what does it have to do with the teacher-student relationship?" I replied, "No, that is not correct. You fail to understand the Venerable's method of guiding beings by flowing with circumstances. It has been over two thousand years since the Buddha's Dharma flowed into China. In the beginning, it was highly respected. Kings and nobles revered it even more than the emperor himself. Thus, when King Qi visited Dao'an, the master did not rise from his seat. When Zhao Zhou received Shi Le, he remained seated on his bed. The Venerable Nanyang Zhong received Emperor Xianzong's visit while seated calmly in his palanquin. The Master Lan Zan Rong acted as if he heard nothing when the imperial decree was read to him three times. Were they disrespectful to royalty? No—every such act was meant to uphold the banner of the Dharma and set an example for future generations, so that a distinction between worldly and transcendental matters would be clear. "Thus, the Great Master Huiyuan wrote \_On Honoring Monks\_ in six volumes. Xu You presented a treatise on why monks should not bow to laypeople three times to the throne. All these actions expressed the Buddha's intention and influenced the practice of the Dharma. But since then, the Dharma has declined. Many monks bow to laypeople, begging for favors—this harms the dignity of the sages. They adapt to worldly customs and have completely lost the spirit of the Way. It is because the Venerable deeply lamented this current corruption that he followed the ancient examples. He would rather suffer death than sit by and watch passively. This is what I mean by his method of guiding beings by flowing with circumstances. "In ancient times, when Emperor Gao of Qi visited the Venerable Chou, the master did not rise to greet him at the gate nor see him off at the door. His attendants advised him, 'He is the sovereign. Why are you so neglectful?' The master replied, 'I have heard that when the Venerable Pindola saw off a king after walking seven steps, it reduced the king's merit, and the whole country suffered a seven-year famine. Although I am not equal to that holy monk, my appearance resembles his. I do not wish to reduce the king's merit.' From this, I understand that the Venerable Daguan’s sitting while waiting for nobles was not arrogance. Rather, it was his compassion, not wishing to reduce their merit. This is how I know his action was in harmony with the circumstances. "Alas! A father seeks his son, and the son becomes crippled in response. The venerable Never-Disparaging was beaten for teaching others. A luminous pearl thrown to a man—not that it is not valuable—makes the man reach for his sword. A fine jade offered to a ruler—not that it is not loyal—causes the presenter to have his feet cut off. We can see that kindness can turn into resentment, and doing good can invite disaster, in every era. Who can the Venerable turn to with his model of teaching? You, sir, are a historian. You have great influence in the world. Please think carefully and pass this story on to those who have not heard it. In this way, you and I will have extended a helping hand together."