[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) › [大慧普覺禪師宗門武庫](https://indike.org/pramana/in.bauddha.taisho.1998b) › 1.32 # 大慧普覺禪師宗門武庫 1.32 大慧普覺禪師宗門武庫 1.32 - **Language:** Classical Chinese ### [1.32](https://indike.org/pramana/in.bauddha.taisho.1998b.1.32) 師因湛堂和尚示寂，請覺範狀其行實，又得龍安照禪師書為紹介，特往荊南謁無盡居士求塔銘。初見無盡，無盡立而問曰：「公秖恁麼，著草鞋遠來。」對曰：「某數千里行乞來見相公。」又問：「年多少？」對曰：「二十四。」又問：「水牯牛年多少？」對曰：「兩箇。」又問：「什麼處學得這虛頭來？」對曰：「今日親見相公。」無盡笑曰：「且坐喫茶。」纔坐又問：「遠來有何事？」遂起趨前云：「泐潭和尚云寂茶毘，眼睛牙齒數珠不壞，得舍利無數，山中耆宿皆欲得相公大手筆作塔銘激勵後學，得得遠來，冒瀆鈞聽。」無盡曰：「被罪在此，不曾為人作文字。今有一問問公，若道得即做塔銘，道不得即與錢五貫，裹足却歸兜率參禪去。」遂曰：「請相公問。」無盡曰：「聞準老眼睛不壞是否？」答曰：「是。」無盡曰：「我不問這箇眼睛。」曰：「相公問什麼眼睛？」無盡曰：「金剛眼睛。」曰：「若是金剛眼睛，在相公筆頭上。」無盡曰：「如此則老夫為他點出光明，令他照天照地去也。」師乃趨階云：「先師多幸，謝相公塔銘。」無盡唯唯而笑，其略曰：「舍利，孔老之書無聞也。先佛世尊滅度，弟子收舍利起塔供養，趙州從諗舍利多至萬粒，近世隆慶閑、百丈肅，煙氣所及皆成舍利，大抵出家人，本為生死事大，若生死到來不知下落，即不如三家村裏省事漢，臨終付囑一一分明，四大色身諸緣假合，從本以來舍利豈有體性？若梵行精潔白業堅固，靈明廓徹預知報謝不驚不怖，則依正二報毫𣯛不差。世間麁心，於本分事上，十二時中不曾照管微細流注，生大我慢，此是業主鬼來借宅，如此而欲舍利流珠諸根不壞，其可得乎！」 > Because the Master Zhantang had entered stillness, the Master \[Dahui\] asked Juefan to write an account of his conduct and actual deeds. Having also obtained an introductory letter from Chan Master Zhao of Long'an, he went specially to Jingnan to visit Layman Wujin and request an epitaph for the pagoda. When he first met Wujin, Wujin stood and asked, "Why have you come so far wearing straw sandals just like this?" \[Dahui\] replied, "I have traveled thousands of li begging for food to see you, Minister." \[Wujin\] asked again, "How old are you?" He replied, "Twenty-four." \[Wujin\] asked again, "How old is the water buffalo?" He replied, "Two years old." \[Wujin\] asked again, "Where did you learn such deceit?" He replied, "Today I see you in person, Minister." Wujin laughed and said, "Sit for a while and have tea." As soon as he sat down, \[Wujin\] asked again, "What business brings you from afar?" \[Dahui\] then stood up, stepped forward, and said, "When the Master of Letan passed away and was cremated, his eyes, teeth, and prayer beads did not burn, and countless relics (śarīra) were obtained. The elders of the mountain all wish to obtain your great brush, Minister, to compose an epitaph for his pagoda to inspire and encourage future students. I have come from afar specially, presuming to trouble your esteemed attention." Wujin said, "Being here under punishment, I have not written texts for anyone. Now I have a question to ask you. If you can answer it, I will write the epitaph for the pagoda; if you cannot, I will give you five strings of cash to wrap up your feet and return to Doushuai to investigate Chan." \[Dahui\] then said, "Please ask, Minister." Wujin said, "I hear that old Zhun's eyes did not decay; is that so?" He replied, "It is." Wujin said, "I am not asking about those eyes." \[Dahui\] said, "What eyes are you asking about, Minister?" Wujin said, "The diamond eye." \[Dahui\] said, "If it is the diamond eye, it is at the tip of your brush, Minister." Wujin said, "If so, then this old fellow shall dot in the light for him, causing him to illuminate heaven and earth!" The Master then hurried to the steps and said, "My late master is most fortunate; I thank you, Minister, for the epitaph." Wujin chuckled in assent. The summary \[of the inscription\] said: "Relics are unheard of in the books of Confucius and Laozi. When the former Buddha, the World-Honoured One, attained extinction, his disciples gathered the relics and raised a pagoda to make offerings to them. The relics of Congshen of Zhaozhou numbered as many as ten thousand grains. In recent times, wherever the smoke reached for Xian of Longqing and Su of Baizhang, it all turned into relics. Generally speaking, those who leave home do so fundamentally for the great matter of birth and death. If when birth and death arrive one does not know one's destination, one is not even equal to an uncomplicated fellow in a three-family hamlet who, when facing death, entrusts everything clearly and distinctly. The four elements of the physical body are provisional combinations of various conditions; from the very beginning, how could relics have an essential nature? If pure practice (brahmacarya) is immaculate and white karma is firm, if the spiritual clarity is vast and pervasive so that one knows one's passing beforehand without alarm or dread, then the two retributions of dependent \[environment\] and proper \[body\] will not differ by a hair's breadth. The coarse minds of the world do not attend to the subtle flow \[of consciousness\] throughout the twelve periods of the day in regard to their fundamental duty, and they give rise to great arrogance. This is a ghost of a karmic master coming to borrow a dwelling. In such a state, desiring relics to flow forth like pearls and all sense faculties not to decay—how could that ever be possible!" > — English (machine translation) (machine translation) - [Previous: 1.31](https://indike.org/pramana/in.bauddha.taisho.1998b.1.31) - [Next: 1.33](https://indike.org/pramana/in.bauddha.taisho.1998b.1.33) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1998b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1998b~en-mt.1.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1998b.1.32](https://indike.org/pramana/in.bauddha.taisho.1998b.1.32) · Pramāṇa