--- title: "嘉泰普燈錄 · 孝宗皇帝" description: "嘉泰普灯录由南宋高僧正受编撰于嘉泰年间，是继五灯会元后重要的禅宗灯录体史书。全书三十卷，收录历代禅师机缘语录、行实传记及偈颂，涵盖临济、云门等宗派，以普照禅法、嘉惠学人为宗旨。它系统传承了禅宗法脉与思想，是研究宋代禅宗历史与思想的重要文献，在佛教史上具有承前启后的地位，与五灯会元并称为禅宗灯录双璧。" url: "https://rushiwowen.co/en/r/cmcy6aog70i9fl404q1dutdg5" --- ### 孝宗皇帝 > Emperor Xiaozong 道自　生知。　性由　天縱。　在普安潛藩。一聞徑山佛日宗杲禪師之道。委內都監往問要旨。杲作偈以獻。及　建邸。復令內侍齎束帛等。命杲就山為眾說法。　大書妙喜庵三字。仍　製贊賜之。杲演成四偈以呈。　上甚喜歎。　即皇帝位。詔杲引對。杲稱疾。乃　特賜大慧禪師。一日。因門司黃彥節舉傳燈錄所載二十二祖摩拏羅偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。上即悟其奧。乾道庚寅冬。景德靈隱禪寺虗席。　詔僧慧遠住持。辛卯春　召見。　上舉不與萬法為侶問遠是甚麼人語。遠以龐居士奏之語繁不錄。壬辰秋。召入　東閣。　上曰。前日在此閣靜坐。忽思向所舉不與萬法為侶因緣。　朕從這裏有箇見處。遠曰。不與萬法為侶。　陛下作麼生會。　上曰。四海不為多。遠曰。一口吸盡西江水。又且如何。　上曰。亦未曾欠缺。繼　賜佛海禪師。癸巳春。　駕幸其寺。　御方丈。見遠𦘕像。　問曰。是誰。遠曰。臣之陋質。學者寫以求贊。　上曰。此是𦘕底。那箇是真底。遠鞠躬奏曰。春氣和融。恭惟　聖躬萬福。　上大笑。　至東廓觀𦘕壁次。遠奏曰。此乃歷代高僧。　上曰。如今有否。遠曰。西廓底筆尤工。淳熙丙申春。僧德光奉　旨補居靈隱寺。冬十一月。　召對便殿。光舉靈雲見桃華悟道偈曰。三十年來尋劒客。幾回葉落又抽枝。自從一見桃華後。直至如今更不疑。奏曰。那裏是他不疑處。上曰。空手牽鐵牛。　上曰。若問長老。如何祗對。光曰。千聞不如一見。光復舉。溈山問香嚴。汝試向父母未生已前道一句看。香嚴無對。　上曰。朕有一語。光曰。如何是父母未生已前一句。　上曰。昨夜今朝又明日。示光偈曰。大暑流金石。寒風結凍雲。梅華香度遠。自有一枝春。未幾。　賜佛照禪師號。庚子秋。延徑山主僧寶印於選德殿。　上曰。三教聖人本同這箇道理。印奏曰。譬如虗空。東西南北初無二也。　上曰。但聖人所立門戶各別爾。孔子以中庸設教。印曰。非中庸之教。何以安立世間。故華嚴亦不壞世間相而成出世間法。法華云。治世語言。資生產業。皆與實相不相違背。　上曰。今之士夫。學孔氏者多。只攻文字。不見夫子之道。不識夫子之心。唯釋迦老子不以文字教人。直指心源。開示眾生。各令悟入。此為殊勝也。印曰。非獨今之學者不見夫子之道。當時十哲如顏子。號為且體。盡其平生力量。只道得箇瞻之在前。忽焉在後。如有所立。卓爾。竟捉摸未著。而夫子分明八字打開。與諸弟子曰。二三子以我為隱乎。吾無隱乎爾。吾無行而不與二三子者是丘也。以此而觀。夫子未嘗回避諸弟子。而諸弟子自蹉過也。昔張商英丞相云。惟吾學佛。然後能知儒。　上曰。朕意亦謂如此。印曰。臣近見　陛下賜德光長老　御扎曰。今俗人乃有以禪為虗空。以語為戲論。其不知道也。如此切中今日流俗之病。蓋流俗例以佛法為清淨寂滅之教。遂引莊老之說以合佛意。以臣所觀。莊老立地處。止做得經論中二乘人見解。　上曰。如何見得。印曰。墯肢體。黜聰明。形固可使如槁木。心固可使如死灰。便是二乘人灰心滅智。厭身如桎梏。棄時如雜毒。所以去大乘人遠矣。大乘人眾生度盡。方證菩提。正如伊尹。有一夫不被其澤。若己推而內之溝中。又云。予天民之先覺者也。將以斯道覺斯民也。此便是大乘人履踐處。　上然之。甞　製布袋和尚贊曰。袋貯乾坤。杖挑日月。藞藞苴苴。僧中之傑。憨憨癡癡。𫭫中之絕。令行兮一棒一條痕。逗機兮殺人須見血。別別分明一點紅爐雪。又嘗　游戲於圓覺大光明藏中。　備覧諸經。　發於淵默。　疏其至奧。　警悟人天。如釋清淨慧章。至一切障礙。即究竟覺。則曰。菩薩初發心時名始覺。圓覺成就名究竟覺。今見諸障即究竟覺者。蓋已入佛地。無一切差別心也。　釋得念．失念。無非解脫。則曰。得念是無念。失念是有念。佛知諸念本空。了無得失。故皆得解脫。　釋成法．破法。皆名涅槃。則曰。進修曰成。毀謗為破。佛知諸法本空。了無成壞。故皆名涅槃。　釋智慧．愚癡。通為般若。則曰。智慧者。已悟之性。愚癡者。未悟之性。究其本源。同一佛性。故曰通為般若。　釋菩薩．外道所成就法。同是菩提。則曰。菩薩．外道所立之法。雖有邪正之殊。皆是菩提覺性。釋無明．真如。無異境界。則曰。真妄一體。性本解脫。釋諸戒定慧及婬怒癡。俱是梵行。眾生．國土。同一法性。則曰。涅槃經云。我以佛眼徧觀三界有情無情。一切人法。悉皆究竟。究竟者。即法性也。　釋地獄．天宮。皆為淨土。則曰。佛知善惡二報。皆如空華。故謂苦樂二境。皆為淨土。　釋有性．無性。齊成佛道。則曰。有性。三乘也。無性。闡提也。佛眼觀之。悉皆是佛。　釋一切煩惱。畢竟解脫。則曰。佛謂煩惱本空。故云畢竟解脫。釋法界海慧。照了諸相。猶如虗空。此名如來隨順覺性。則曰。法界海慧者。佛之智慧。如法界之廣。如大海之深故也。其慧光照了諸相。如太虗空。廓然無礙。方為佛之隨順覺性。如孔子之無可無不可是也。 > The Way arises from innate knowing. One's nature is endowed by heaven. While still the Prince of Pu'an, he once heard of the Way of Chan Master Zonggao, the "Buddha Sun" of Mount Jing. He dispatched his palace superintendent to inquire about its essential meaning. Zonggao composed a gatha and presented it. When the prince established his residence, he again sent a eunuch attendant with bolts of silk and other gifts, commanding Zonggao to preach the Dharma to the assembly on the mountain. The prince personally inscribed the three characters "Miaoxi Hermitage" and composed a verse of praise to bestow upon him. Zonggao expanded this into four gathas to present. The prince was greatly pleased and sighed in admiration. Upon ascending the imperial throne, the Emperor issued an edict summoning Zonggao for an audience. Zonggao pleaded illness. The Emperor then specially bestowed upon him the title "Chan Master Dahui". One day, the gate official Huang Yanjie cited a gatha from the \*Transmission of the Lamp\* concerning the 22nd Patriarch Manorata: > The mind follows the ten thousand realms turning, > In the turning place, its function is truly profound. > Following the flow, one recognizes the nature, > Without joy and without sorrow. The Emperor immediately grasped its profundity. In the winter of the Gengyin year of the Qiandao era \[1170\], the position of abbot of the Jingde Lingyin Chan Monastery became vacant. An edict appointed the monk Huiyuan to serve as abbot. In the spring of the Ximao year \[1171\], he was summoned for an audience. The Emperor raised the question "Not being a companion to the myriad dharmas" and asked Huiyuan whose words these were. Huiyuan replied that they were the words of Layman Pang. The dialogue was extensive and is not recorded here. In the autumn of the Renchen year \[1172\], he was summoned to the Eastern Pavilion. The Emperor said, "The other day, sitting quietly in this pavilion, I suddenly contemplated the karmic circumstance of 'not being a companion to the myriad dharmas' that was previously raised. From this, I gained an insight." Huiyuan said, "Not being a companion to the myriad dharmas—how does Your Majesty understand it?" The Emperor said, "The four seas are not considered many." Huiyuan said, "What about 'in one mouthful, swallowing all the water of the Western River'?" The Emperor said, "And yet, nothing is lacking." Subsequently, the title "Chan Master Fohai" was bestowed upon him. In the spring of the Guisi year \[1173\], the imperial carriage visited his monastery. In the abbot's quarters, seeing a portrait of Huiyuan, the Emperor asked, "Who is this?" Huiyuan replied, "It is your humble servant's crude likeness. A student painted it seeking a verse of praise." The Emperor said, "This is the painted one. Which one is the true one?" Huiyuan bowed and replied, "The spring air is harmonious and mild. Humbly wishing Your Sacred Majesty boundless good fortune." The Emperor laughed heartily. Proceeding to the eastern corridor to view the painted murals, Huiyuan reported, "These are eminent monks of past dynasties." The Emperor asked, "Are there any today?" Huiyuan replied, "The ones on the western corridor are even more skillfully executed." In the spring of the Bingchen year of the Chunxi era \[1176\], the monk Deguang was ordered by imperial decree to take up residence as abbot of Lingyin Monastery. In the winter, the eleventh month, he was summoned for an audience in a side hall. Deguang raised the enlightenment gatha of Lingyun upon seeing peach blossoms: > For thirty years I sought a swordsman, > How many times leaves fell and branches sprouted anew. > Since that one glimpse of peach blossoms, > Until now, never again a doubt. He then asked, "Where is the place of his 'no doubt'?" The Emperor said, "Empty-handed, leading an iron ox." The Emperor then asked, "If someone asked the Elder, how would you respond?" Deguang said, "Hearing a thousand times is not as good as seeing once." Deguang further raised the case: Guishan asked Xiangyan, "Try to speak a phrase about before your parents were born." Xiangyan had no reply. The Emperor said, "I have a phrase." Deguang asked, "What is the phrase about before parents were born?" The Emperor said, "Last night, this morning, and tomorrow." He then showed Deguang a gatha: > In great heat, metal and stone flow; > In bitter cold, wind congeals freezing clouds. > The fragrance of plum blossoms wafts afar, > Of itself, one branch brings spring. Not long after, the title "Chan Master Fozhao" was bestowed upon him. In the autumn of the Gengzi year \[1180\], the abbot of Mount Jing, Baoyin, was invited to the Xuande Hall. The Emperor said, "The sages of the Three Teachings are fundamentally the same in this principle." Baoyin replied, "It is like empty space. East, west, south, north—from the beginning, there are not two." The Emperor said, "But the gateways established by the sages are each different. Confucius established his teaching with the \*Doctrine of the Mean\*." Baoyin said, "If not for the teaching of the Mean, how could the world be established? Therefore, the \*Avatamsaka Sutra\* also says it does not destroy worldly phenomena while accomplishing the Dharma beyond the world. The \*Lotus Sutra\* says, 'The languages of governing the world, the livelihoods and enterprises for sustaining life—none are contrary to the true reality.'" The Emperor said, "Among today's scholar-officials, many study the Confucian school, but they only delve into the texts and do not see the Way of the Master, nor do they recognize the Master's mind. Only the Old Man Shakyamuni does not teach people with texts, but directly points to the source of the mind, revealing it to sentient beings, enabling each to awaken and enter. This is what is most sublime." Baoyin said, "It is not only today's students who do not see the Master's Way. Even among his ten chief disciples at the time, like Yan Hui, who was praised as almost embodying it, expending all his effort throughout his life, he could only say, 'I look up to it and it is before me; suddenly it is behind me... as if something stood toweringly aloof,' and in the end could not grasp it. Yet the Master clearly opened the eight-character gate wide for his disciples, saying, 'Disciples, do you think I conceal anything from you? I conceal nothing from you. There is nothing I do that is not shared with you, disciples. Such is Qiu.' Considering this, the Master never avoided his disciples; it was the disciples themselves who missed it. Former Prime Minister Zhang Shangying said, 'Only after I studied Buddhism did I then come to know Confucianism.'" The Emperor said, "My thought is also like this." Baoyin said, "Your servant recently saw the imperial rescript Your Majesty bestowed upon Elder Deguang, which said, 'Nowadays, common people even consider Chan to be mere emptiness and consider its words to be idle talk. Their not knowing the Way is like this.' This truly hits the mark of the prevalent illness of today's vulgar trends. For vulgar trends generally take the Buddha-Dharma as a teaching of mere purity and quiescent extinction, and thus cite the theories of Zhuangzi and Laozi to align with the Buddha's meaning. From what your servant observes, the standpoint established by Zhuangzi and Laozi only reaches the level of understanding of the Two Vehicles within the sutras and treatises." The Emperor said, "How do you see that?" Baoyin replied, "'Discarding the limbs and body, abolishing cleverness and intelligence; the body indeed can be made like a withered tree, the mind indeed can be made like dead ashes'—this is precisely the 'extinguishing mind and annihilating wisdom' of the Two Vehicles, loathing the body as fetters, rejecting the world as poison. Therefore, they are far from the Mahayana practitioner. The Mahayana practitioner vows that only when all sentient beings are delivered will he then realize Bodhi. It is precisely like Yi Yin, who said, 'If there is one man who does not receive his beneficence, it is as if I pushed him into a ditch myself.' He also said, 'I am the first to awaken among the people of Heaven. I shall use this Way to awaken these people.' This is the practice ground of the Mahayana practitioner." The Emperor agreed. He once composed a verse of praise for the Budai (Cloth Bag) Monk: > The bag contains heaven and earth; the staff shoulders the sun and moon. > Rough and ready, ragged and patched—a hero among monks. > Simple and foolish, dim and dull—peerless in the fields. > When his command acts, one blow leaves one mark. > When he responds to the moment, to kill a man you must see blood. > Distinct, distinct, clearly apparent—a single flake of red stove snow. He also once engaged in play within the great luminous store of perfect enlightenment. He thoroughly perused the various sutras. From profound silence, he issued forth, elucidating their utmost profundity to alert and awaken humans and gods. For example, in explaining the "Chapter on Pure Wisdom" \[from the \*Sutra of Perfect Enlightenment\*\]: Regarding "All obstacles are precisely ultimate enlightenment," he said: "When a bodhisattva first awakens the mind, it is called 'initial enlightenment.' When perfect enlightenment is accomplished, it is called 'ultimate enlightenment.' Now, seeing all obstacles as ultimate enlightenment means one has already entered the Buddha-land, without any mind of discrimination." Explaining "Gaining thought, losing thought—both are liberation," he said: "Gaining thought is no-thought; losing thought is having-thought. The Buddha knows all thoughts are fundamentally empty, completely without gain or loss. Therefore, both attain liberation." Explaining "Establishing dharmas, refuting dharmas—both are called Nirvana," he said: "Cultivating progress is called establishing; slandering and destroying is called refuting. The Buddha knows all dharmas are fundamentally empty, completely without establishment or destruction. Therefore, both are called Nirvana." Explaining "Wisdom and foolishness both are Prajna," he said: "Wisdom is the nature already awakened; foolishness is the nature not yet awakened. Investigating their source, they are the same Buddha-nature. Therefore it is said both are Prajna." Explaining "The dharmas accomplished by bodhisattvas and by non-Buddhists are equally Bodhi," he said: "The dharmas established by bodhisattvas and non-Buddhists, though there is a difference between correct and deviant, are all the awakening nature of Bodhi." Explaining "Ignorance and Suchness are not different realms," he said: "The true and the false are one substance; the nature is fundamentally liberated." Explaining "All precepts, meditative concentration, wisdom, as well as lust, anger, and delusion, are pure practices. Sentient beings and lands are of one Dharma-nature," he said: "The \*Nirvana Sutra\* says, 'With the Buddha-eye, I universally observe the three realms, sentient and non-sentient, all human and dharmas, completely and ultimately.' 'Ultimately' means the Dharma-nature." Explaining "Hell and the heavenly palace are both pure lands," he said: "The Buddha knows that both good and evil karmic retributions are like flowers in the sky. Therefore, he calls both painful and pleasurable realms pure lands." Explaining "Those with nature and those without nature equally accomplish the Buddha Way," he said: "'With nature' refers to the Three Vehicles. 'Without nature' refers to the icchantika. Viewed with the Buddha-eye, all are Buddhas." Explaining "All afflictions are ultimately liberated," he said: "The Buddha says afflictions are fundamentally empty. Therefore, it is said they are ultimately liberated." Explaining "The ocean-like wisdom of the Dharma-realm illuminates all characteristics like empty space. This is called the Tathagata's accordance with the enlightened nature," he said: "'Ocean-like wisdom of the Dharma-realm' refers to the Buddha's wisdom, because it is as vast as the Dharma-realm and as deep as the great ocean. Its light of wisdom illuminates all characteristics like the great empty sky, vast and without obstruction. Only then is it the Buddha's accordance with the enlightened nature. It is like Confucius's 'there is nothing which is acceptable, nothing which is unacceptable.'"