[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) › [汾陽無德禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1992) › 1.13 # 汾陽無德禪師語錄 1.13 汾陽無德禪師語錄 1.13 - **Language:** Classical Chinese ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1992.1.13) 汾州大中寺，太子禪院長老，釋善昭者，本太原人，積習聞薰，孤貞絕俗，自去飾受具，即杖策巡方，所至少留，隨機叩發，歷參知識，七十一員，最後受印於汝州南院省念，遂法裔念。出風穴沼，沼嗣先南院顒，顒嗣興化獎，獎嗣臨際玄，玄嗣黃檗運，運嗣百丈海，海出馬祖，祖出南岳讓，讓為曹溪嫡子，自曹谿至師，凡十一世。師既投鍼臨汝、分燈摩竭，衣珠內炳，潮音尚祕，薄言湘楚，依止林樾，道俗歸慕，名聲普聞，長沙守張侯茂宗，以四大寺，命師擇居，北抵襄沔，止白馬山，郡牧劉公昌言躳詣頂謁延住蘭若，前後八請皆不之諾。淳化四年，西河緇素千餘人，協心削牘，遣沙門契聰，詣白馬山，迎至其郡，遂爾留憩，攝伽梨而登席，揮犀柄以談空，毘耶淨名宴坐罔離於空室，廬峯慧遠送迎不越於虎谿，淨眾駢臻，法韻雄震。而師願力勇猛，學解淹博，周游湖嶺，探索筌蹄，效遍參於善財，同多聞於慶喜，若乃江西即心之誨而歸於無物，石頭全提之句而謂之真吼，南泉捭闔而自得引發上機，趙州縱奪而有端摧伏異見，洞山之建立五位回互以彰，仰山之分列諸勢游戲無礙，雪峯應接之眼啐啄同時，雲門揚攉之言藥石苦口，咸達其要，悉舉其綱，至如大用現前，纖塵不立，諸法皆泯，四句逈超，蓋有黃檗之迅機、臨際之妙脈。三玄三要，在掌握之所施，二主二賓，與盲瞑而何異，是為正路，直造上乘。師之所證，踰於格量，非齊肩於佛慧，曷染指於禪味哉！予刳心彌久感疾無損，靜慮冥默，世緣紛染，守郡楚北，恪居官次。而師遐遣清侶，躬裁尺訊，謂廣內集錄載師之辭句，既參於刊綴，汝海答問，陪師之法屬，且聯其宗派，邈同風於千里，遽授書之一編。法興、智深二上人，飛錫實勤、巽床甚謹，述邑子之意，願永南宗之旨，屬圖鏤版，邈求冠篇。賞音相從，重胝忘苦，幸煩襟之微釋，因濡翰以塞請云爾。 > The elder of Taizi Chan Cloister at Dazhong Monastery in Fenzhou, the monk Shanzhao, was originally a man of Taiyuan. Cultivating practice through repeated learning and perfuming, he was solitary, upright, and aloof from worldly dust. From the time he cast off ornamentation and received full ordination, he took his staff and traveled through regions, staying only briefly wherever he arrived, responding to spiritual capacities to stimulate and inspire them. He visited seventy-one spiritual friends in succession, and finally received the seal from Shengnian of Nanyuan in Ruzhou, thus becoming the Dharma heir of Nian. Nian came from Zhao of Fengxue; Zhao succeeded the former Nanyuan Yong; Yong succeeded Jiang of Xinghua; Jiang succeeded Xuan of Linji; Xuan succeeded Yun of Huangbo; Yun succeeded Hai of Baizhang; Hai came from Mazu; the Patriarch \[Mazu\] came from Rang of Nanyue; and Rang was the嫡 direct son of Caoxi. From Caoxi to the Master, there were eleven generations in all. After the Master dropped the needle at Linru and shared the lamp from Magadha, the jewel in his robe shone internally, while the tide-sound remained concealed. He traveled through the Xiang and Chu regions, dwelling in the wooded groves; clergy and laity turned to him in admiration, and his renown spread everywhere. Zhang Maozong, the Governor of Changsha, offered the Master four great monasteries, instructing him to choose one to dwell in. Heading north to Xiang and Mian, he stopped at Mount Baima. Liu Changyan, the prefectural governor, went in person to prostrate before him and invite him to take up residence in an araṇya; eight successive invitations were all declined. In the fourth year of the Chunhua era \[993\], more than a thousand clergy and laity of Xihe, united in mind, drafted a petition and sent the śramaṇa Qicong to Mount Baima to welcome him to their commandery. Thereupon he stayed and rested there, gathering his saṅghāṭī and ascending the seat, waving his rhinoceros-horn whisk to discourse on emptiness. Just as Vimalakīrti of Vaiśālī sat in quiet meditation without leaving his empty room, and Huiyuan of Mount Lu escorted guests without crossing the Tiger Stream, pure assemblies gathered together, and the resonance of the Dharma shook mightily. Furthermore, the Master's vows were heroic and fierce, and his scholarly understanding vast and profound. Wandering through the lakes and mountain ridges, he explored the fish-traps and hare-snares, emulating the universal visits of Sudhana and matching the extensive hearing of Ānanda. As for the teaching of Jiangxi that 'mind itself \[is Buddha\],' he reduced it to nothingness; the phrase of Shitou's total presentation, he termed the true roar; Nanquan's opening and shutting naturally drew forth superior capacities; Zhaozhou's giving and taking had the power to crush divergent views; Dongshan's establishment of the five ranks was manifest through mutual interplay; Yangshan's setting forth of the various forms was playful and unobstructed; Xuefeng's eye of encounter pecked and tapped simultaneously; Yunmen's provocative words were bitter medicines to the mouth. He mastered all their essentials and raised all their main threads. As for great function manifesting before one, not a single speck of dust is established, all phenomena are obliterated, and the four propositions are far transcended; he indeed possessed the swift capacity of Huangbo and the marvelous lineage of Linji. The three mysteries and three essentials were deployed within his grasp; the two hosts and two guests—how are they any different to the blind and benighted? This is the correct path, directly leading to the Supreme Vehicle. What the Master realized surpasses all measure; unless one's shoulders were equal to the Buddha's wisdom, how could one dip one's fingers into the flavor of Chan! Having long exhausted my mind and contracted illnesses without recovery, I quieted my thoughts in dark silence, though worldly conditions remained entangled. While governing the commandery in northern Chu, I conscientiously attended to my official duties. The Master sent pure companions from afar, personally composing a letter, saying that the compiled records of the Imperial Library included the Master's words, already participating in the editorial work, and that the questions and answers from Ru Prefecture were accompanied by the Master's Dharma associates, thereby linking the school's lineage; sharing the same wind across a thousand miles, he promptly bestowed a volume of the book. The two venerable masters Faxing and Zhishen were truly diligent with their flying staffs and extremely deferential at my seat, expressing the wishes of the local people and desiring to perpetuate the purport of the Southern School; intending to carve the printing blocks, they sought a preface from afar. Appreciating each other's melody, their calluses multiplied as they forgot fatigue. Fortunately my troubled breast was slightly relieved, so I moistened my brush to fulfill the request. > — English (machine translation) (machine translation) - [Previous: 1.12](https://indike.org/pramana/in.bauddha.taisho.1992.1.12) - [Next: 1.14](https://indike.org/pramana/in.bauddha.taisho.1992.1.14) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1992.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1992~en-mt.1.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1992.1.13](https://indike.org/pramana/in.bauddha.taisho.1992.1.13) · Pramāṇa