[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) › 1.15 # 汾陽無德禪師語錄 1.15 汾陽無德禪師語錄 1.15 - **Language:** Classical Chinese ### [1.15](https://indike.org/pramana/in.bauddha.taisho.1992.1.15) 師初開堂讀疏罷，維那白槌云：「法筵龍象眾，當觀第一義。」師云：「若論此事，絕有言詮，維那白槌，已成朕兆。雖然如是，官不容針，私通車馬，況乃表白。大德！高談華翰，顯唱皆周，人天僧俗，同臻法會，何處不可？更待山僧擊揚斯事，恰似平地掘坑。闔城檀越、維那頭總在這裏麼？」對云：「總在。」師云：「多少周旋，各人分上，誰不當機？如未相悉，有疑請問。」問：「靈山一會，迦葉親聞，今日一會，什麼人聞？」師云：「不因陞寶座，爭顯六師能。」問：「師唱誰家曲，宗風嗣阿誰？」師云：「不歷僧祇劫，直出古皇前。」「恁麼則郡城有望。」師云：「五嶽峯巒秀，四海盡歸朝。」問：「無業堂前師子吼，空王殿裏事如何？」師云：「石塔楞層當宇宙，金鈴搖拽動人天。」「莫便是和尚為人處也無？」師云：「人天皆罔措，直下要分明。」問：「如何是大道之源？」師云：「掘地覓天。」「何得如此？」師云：「不識幽玄。」問：「坐斷毘盧頂，不稟釋迦文，猶未是學人行業，如何是學人行業？」師云：「什麼處得這箇問來？」「恁麼則學人罪過也。」師云：「腦後拔箭。」問：「如何是道？」師云：「虛空無障礙，來往任縱橫。」「恁麼則謝師指示。」師云：「爾喚什麼作道？」僧無語，師云：「只解騎虎，不解下虎。」問：「如何是般若神珠？」師云：「光明不透影，隨處任方圓。」「學人不會。」師云：「記取前話。」問：「如何是利生之見？」師云：「雲綻青天月，了朗甚分明。」「恁麼則金聲擲地。」師云：「休俗氣不除。」問：「如何是活句？」師云：「仰面哭蒼天。」「此猶是死句。」師云：「入地更深埋。」問：「心地未安時如何？」師云：「誰亂爾？」「爭奈這箇何？」師云：「自作自受。」問：「古鏡未明時如何？」師云：「天魔戰灼。」「明後如何？」師云：「毘沙稽首。」 > When the Master first opened the hall, after the reading of the statement was finished, the rector struck the gavel and said: "Dragons and elephants of the Dharma assembly, you should contemplate the primary meaning." The Master said: "If one speaks of this matter, it completely transcends verbal expression; when the rector struck the gavel, the omens were already formed. Even though this is so, where official \[law\] does not allow a needle, private \[paths\] let pass carts and horses—how much more so for the rector. Great Virtues! Your lofty discussions and florid writings, your manifest proclamations are entirely complete; humans, devas, monastics, and laypeople have all arrived at the Dharma assembly together—where would this not be permissible? But to wait further for this mountain monk to strike and stir up this matter is just like digging a pit on level ground. Are all the donors of the entire city and the rector present here?" The assembly responded: "All are present." The Master said: "After so many rounds of courtesies, in each person's own capacity, who is not facing the dynamic? If you do not yet understand, ask if you have doubts." A monk asked: "At the assembly on Mount Gṛdhrakūṭa, Kāśyapa personally heard it. At today's assembly, who hears it?" The Master said: "Were it not for ascending the precious seat, how could the ability of the six teachers be revealed?" The monk asked: "Whose tune does the Master sing, and whose ancestral style do you succeed to?" The Master said: "Without passing through asaṃkhyeya kalpas, stepping directly forth before the ancient sovereigns." The monk said: "If so, then the prefectural city has hope." The Master said: "The peaks of the Five Sacred Mountains are exquisite; the four seas all pay homage to the court." The monk asked: "When the lion roars before Wuye Hall, what happens inside the Hall of the King of Emptiness?" The Master said: "The stone pagoda's jagged tiers face the cosmos; the gold bells sway and shake, moving humans and devas." The monk asked: "Might this be the Master's way of guiding people?" The Master said: "Humans and devas are both at a loss; directly beneath, it must be clear." The monk asked: "What is the source of the Great Way?" The Master said: "Digging the earth to seek heaven." The monk asked: "Why is it so?" The Master said: "Not recognizing the profound mystery." The monk asked: "To sit cutting off the crown of Vairocana, not taking orders from Śākyamuni—this is still not the student's practice. What is the student's practice?" The Master said: "From where did you get this question?" The monk said: "If so, then the student has erred." The Master said: "Pulling an arrow out from the back of the head." The monk asked: "What is the Way?" The Master said: "Empty space is free from obstructions; coming and going, roaming freely in all directions." The monk said: "If so, then I thank the Master for the instruction." The Master said: "What do you call the Way?" The monk was speechless. The Master said: "You only know how to ride a tiger, but not how to dismount from a tiger." The monk asked: "What is the spiritual pearl of prajñā?" The Master said: "Its radiant light does not penetrate shadows; in all places it adapts to square and round." The monk said: "The student does not understand." The Master said: "Remember the previous words." The monk asked: "What is the view that benefits sentient beings?" The Master said: "The clouds break open, the moon in the blue sky; clear, bright, and very distinct." The monk said: "If so, then it is like gold clattering on the ground." The Master said: "Cease! The vulgar air is not eliminated." The monk asked: "What is a living phrase?" The Master said: "Looking upward, weeping to the blue sky." The monk said: "This is still a dead phrase." The Master said: "Entering the earth, buried even deeper." The monk asked: "How is it when the mind-ground is not at peace?" The Master said: "Who disturbed you?" The monk asked: "What can be done about this?" The Master said: "You create it yourself, you suffer it yourself." The monk asked: "How is it when the ancient mirror is not yet bright?" The Master said: "The heavenly demons tremble with fear." The monk asked: "How is it after it is bright?" The Master said: "Vaiśravaṇa bows his head." > — English (machine translation) (machine translation) - [Previous: 1.14](https://indike.org/pramana/in.bauddha.taisho.1992.1.14) - [Next: 1.16](https://indike.org/pramana/in.bauddha.taisho.1992.1.16) - [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.1.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1992.1.15](https://indike.org/pramana/in.bauddha.taisho.1992.1.15) · Pramāṇa