[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) › [人天眼目](https://indike.org/pramana/in.bauddha.taisho.2006) › 6.125 # 人天眼目 6.125 人天眼目 6.125 - **Language:** Classical Chinese ### [6.125](https://indike.org/pramana/in.bauddha.taisho.2006.6.125) 淨因蹣庵成禪師。同法真圓悟慈受并十大法師。齋於太尉陳公良弼府第。時徽宗私幸。觀其法會。善華嚴者。對眾問諸禪師曰。吾佛設教。自小乘至圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。禪家一喝。轉凡成聖。與諸經論。似相違背。今一喝若能入五教。是為正說。若不能入。是為邪說。諸禪師顧成。成曰。如法師所問。不足諸大禪師之酬。淨因小長老。可以使法師無惑也。成召善。善應諾。成曰。法師所謂佛法小乘教者。乃有義也。大乘始教者。乃空義也。大乘終教者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘圓教者。乃不空而不有。不有而不空義也。如我一喝。非惟能入五教。至於百工伎藝諸子百家。悉皆能入。成乃喝。一喝問善曰。還聞麼。善曰聞。成曰。汝既聞。則此一喝是有。能入小乘教。成須臾又召善曰。還聞麼。曰不聞。成曰。汝既不聞。則適來一喝是無。能入始教。成又顧善曰。我初一喝。汝既道有。喝久聲消。汝復道無。道無則元初實有。道有則於今實無。不有不無。能入終教。成又曰。我有一喝之時。有非是有。因無而有。無一喝之時。無非是無。因有故無。即有即無。能入頓教。成又曰。我此一喝。不作一喝用。有無不及。情解俱忘。道有之時纖塵不立。道無之時橫遍虛空。即此一喝。入百千萬億喝。百千萬億喝。入此一喝。是能入圓教。善不覺。身起於坐。再拜於成之前。成復為善曰。非唯一喝為然。乃至語默動靜。一切時一切處。一切物一切事。契理契機。周遍無餘。於是四眾歡喜。聞所未聞。龍顏大悅。謂左右侍臣曰。禪師有如此玄談妙論。太尉啟曰。此乃禪師之餘論耳。 > Chan Master Pan'an Cheng of Jingyin, together with Fazhen, Yuanwu, Cishou, and ten great Dharma masters, attended a vegetarian banquet at the residence of Grand Defender Chen Liangbi. At that time, Emperor Huizong made an informal visit to observe their Dharma assembly. A master skilled in the Huayan \[teachings\] questioned the Chan masters before the assembly, saying: "Our Buddha established the teachings, from the Hīnayāna up to the Perfect and Sudden, sweeping away emptiness and existence, uniquely realizing true permanence; only thereafter, adorned with myriad virtues, is one called a Buddha. The Chan lineage's single shout transforms the ordinary into the sacred, which seems contrary to the scriptures and treatises. Now, if this single shout can enter the Five Teachings, it is correct doctrine; if it cannot enter, it is heterodox doctrine." The Chan masters looked at Cheng. Cheng said: "What the Dharma master asks is not worth being answered by these great Chan masters. A minor elder of Jingyin will suffice to dispel the Dharma master's doubts." Cheng called Shan. Shan answered. Cheng said: "What the Dharma master calls the Buddha's Hīnayāna teaching is the principle of existence. The Mahāyāna initial teaching is the principle of emptiness. The Mahāyāna final teaching is the principle of neither existence nor emptiness. The Mahāyāna sudden teaching is the principle of existence being identical to emptiness. The One Vehicle perfect teaching is the principle of non-emptiness yet non-existence, non-existence yet non-emptiness. As for my single shout, not only can it enter the Five Teachings, but it can even enter the hundred crafts and skills and all the various philosophers. All can enter." Cheng then gave a shout. After the single shout, he asked Shan, "Do you still hear it?" Shan said, "I hear it." Cheng said: "Since you hear it, this single shout is existence, and can enter the Hīnayāna teaching." Moments later Cheng again called Shan, saying: "Do you still hear it?" \[Shan\] said, "I do not hear it." Cheng said: "Since you do not hear it, the shout just now is non-existence, and can enter the initial teaching." Cheng again looked at Shan and said: "When I first shouted, you said there was something. Long after the shout, the sound vanished, and you then said there was nothing. If one speaks of non-existence, originally it truly existed; if one speaks of existence, at present it is truly non-existent. Neither existing nor non-existing can enter the final teaching." Cheng further said: "When I have a single shout, existence is not existence—it exists because of non-existence. When there is no shout, non-existence is not non-existence—it is non-existent because of existence. Existence being identical to non-existence can enter the sudden teaching." Cheng further said: "This single shout of mine is not used as a single shout. Existence and non-existence do not reach it; emotional understanding is entirely forgotten. When one speaks of existence, not a speck of dust is established; when one speaks of non-existence, it horizontally pervades empty space. This very single shout enters hundreds of thousands of myriads of kotis of shouts; hundreds of thousands of myriads of kotis of shouts enter this single shout. This is capable of entering the perfect teaching." Shan, without realizing it, stood up from his seat and bowed twice before Cheng. Cheng spoke to Shan once more, saying: "Not only is this true of a single shout, but also speech, silence, movement, and stillness—at all times, in all places, in all things, and in all matters, it tallies with principle and tallies with capacity, completely without remainder." Thereupon the fourfold assembly rejoiced, having heard what they had never heard before. The imperial countenance showed great delight, and \[the Emperor\] said to the attendants and ministers to his left and right: "Chan masters possess such profound conversations and wonderful discourses!" The Grand Defender addressed \[the Emperor\], saying: "These are merely surplus remarks of the Chan master." > — English (machine translation) (machine translation) - [Previous: 6.124](https://indike.org/pramana/in.bauddha.taisho.2006.6.124) - [Next: 6.126](https://indike.org/pramana/in.bauddha.taisho.2006.6.126) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2006.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2006~en-mt.6.125) — English, machine translation ## Linked texts (1) - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.4.283) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2006.6.125](https://indike.org/pramana/in.bauddha.taisho.2006.6.125) · Pramāṇa