[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) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 17.53 # 佛祖歷代通載 17.53 佛祖歷代通載 17.53 - **Language:** Classical Chinese ### [17.53](https://indike.org/pramana/in.bauddha.taisho.2036.17.53) （十六）　雲居道膺禪師示寂。師幽州玉田人。參洞山价公契悟宗旨。价深可之曰。此子已後千萬人把不住。一日問曰。昔南泉問講彌勒下生經僧云。彌勒什麼時下。生僧曰。見在天宮。當來下生。南泉云。天上無彌勒。地下無彌勒。師問。只如天上無彌勒地下無彌勒。未審誰與安名。洞山直得禪床震動。乃曰。膺闍黎。及結庵於後洞。日感天厨奉供。洞山勉令隨方接人。遂登雲居。學徒奔湊。至一千五百眾。嘗示眾曰。古人云。地獄未是苦。若向此衣單下不明大事。却是最苦。汝等既在這箇行流。十分去九不較多也。更著些子精彩。便是上座不屈平生行脚。不辜負叢林。古人道。欲得保任此事。須向高高峰頂立。深深海底行。方有些子氣力。汝若大事未辦。須履踐玄途。又曰。汝等師僧家。發言吐氣須有來由。凡問事須識好惡尊卑良賤。信口無益。傍家到處覓相似語言。所以尋常向兄弟道。莫怪不相似。恐同學太多去。第一莫將來。不相似。八十老人出場屋。不是小兒戲。一言參差千里萬里難為收攝。直至敲骨打髓。須有來由。言語如鉗夾鉤鎖相續不斷。始得頭頭上具物物上新。可不是精得妙底事。道汝知有的人終不取次。十度擬發言。九度却休去。為什麼如此。恐怕無利益。體得的人心如臘月扇。口邊直得醭出。不是汝強為。任運如此。欲得恁麼事。須是恁麼人。既是恁麼人。何愁恁麼事。學佛邊事是錯用心。假饒解得千經萬論。講得天華落石點頭。亦不干自己事。況乎其餘有何用處。若將有限心識。作無限中用。如將方木逗圓孔。多少差訛。設使攢花簇錦事事及得盡一切事。亦只喚作了事人無過人。終不喚作尊貴。將知尊貴邊著得什麼物。不見從門入者非寶。捧上不成龍知麼。又曰。如好獵狗。只解尋有踪跡底。忽遇羚羊掛角。莫道跡氣亦不識。僧問。羚羊掛角時如何。師曰。六六三十六。曰不會。師云。不見道無蹤跡。一僧在房內看經。師隔窓問。闍黎念者是什麼經。對曰。維摩經。曰不問維摩經。念者是什麼經。其僧有省。師臨終前期五日。為眾開最後方便。序出世始末。眾皆愴然。至時端坐而化。後唐諡曰弘覺禪師。 > (16) Chan Master Yunju Daoying passed into stillness. The Master was a native of Yutian in Youzhou. He visited Dongshan \[Liang\]jie and tallied with the essential tenet. Dongshan deeply approved of him, saying, "In the future, tens of thousands of people will not be able to hold this lad back." One day he asked, "In the past, Nanquan asked a monk who was lecturing on the \*Maitreya-vyākaraṇa\* (Sūtra on Maitreya's Descent to Earth), 'At what time does Maitreya descend to be born?' The monk said, 'Presently he is in the heavenly palace; in the future he will descend to be born.' Nanquan said, 'In heaven there is no Maitreya; on earth there is no Maitreya.'" The Master asked, "Given that in heaven there is no Maitreya and on earth there is no Maitreya, I wonder who gave him his name?" Dongshan's meditation seat literally shook. He then said, "Ācārya Ying!" Later, when \[Daoying\] built a hut in the rear cave, daily he moved the heavenly kitchen to offer provisions. Dongshan urged him to receive people according to wherever he went. Thereupon he ascended Yunju. Students rushed to gather, reaching a assembly of one thousand five hundred. He once instructed the assembly, saying: "The ancients said, 'The hells are not yet bitter; if beneath these monastic robes you do not illuminate the great matter, that is truly the most bitter.' Since you have entered this stream of practice, ninety percent of the way is already gone—it is not much more. Put forth just a little more spirit, and that is \[you\] venerable ones not having belied your life of wandering, not having failed the monastery. An ancient said, 'If you wish to preserve this matter, you must stand upon the highest peak and walk upon the deepest seabed; only then will you have a bit of strength.' If your great matter is not yet settled, you must tread the mysterious path." He also said: "You assemblies of masters and monks, when you utter words and exhale breath, there must be a source. Whenever asking about things, you must recognize good and bad, noble and base, virtuous and lowly. Talking glibly brings no benefit, going around hunting everywhere for matching phrases. Therefore I constantly say to the brothers: do not complain that things do not match; I fear there are too many fellow students \[copying each other\]. Above all, do not bring \[words\] forth. If they do not match, an eighty-year-old man enters the examination hall—this is no child's play. If a single word is off, it will be difficult to rein in across thousands and tens of thousands of miles. Even down to striking the bones and hitting the marrow, there must be a source. Speech must be like tongs and clamps, hooks and links, continuing without interruption; only then will everything be complete and every object be fresh. Is this not a matter of having attained the subtle essence? As for those who know it is there, they will never be careless. Ten times they intend to speak, and nine times they refrain. Why is this so? They fear it will bring no benefit. For one who has personally realized it, the mind is like a fan in the twelfth month; mold literally grows around the mouth. This is not through your forced effort; it is spontaneously so. If you wish to attain such a matter, you must be such a person. Once you are such a person, why worry about such a matter? To study matters on the Buddha's side is a misapplication of the mind. Even if you understand thousands of sūtras and tens of thousands of treatises, and lecture so that heavenly flowers fall and rocks nod their heads, it still has nothing to do with yourself. What is more, of what use is anything else? If you take a limited mind and consciousness and use it in the midst of the unlimited, it is like fitting a square peg into a round hole—how much error will there be! Even if you gather flowers and assemble brocades, and handle all things through and through, you are merely called a person who has settled affairs, a person without fault; you are never called noble. You must know, on the side of nobility, what object can be placed? Have you not seen: 'What enters through the front gate is not the treasure'; 'carried up, one does not become a dragon'—do you understand?" He also said, "Like a good hunting hound, he only knows how to track down what has footprints. When suddenly encountering an antelope hanging by its horns, not to mention tracks, even its scent is unrecognized." A monk asked, "How is it when the antelope hangs by its horns?" The Master said, "Six times six is thirty-six." \[The monk\] said, "I do not understand." The Master said, "Have you not heard it said: 'there are no tracks'?" A monk was reading a sūtra inside his room. Through the window, the Master asked, "Ācārya, what sūtra are you reciting?" He replied, "The \*Vimalakīrti-nirdeśa-sūtra\*." The Master said, "I am not asking about the \*Vimalakīrti-nirdeśa-sūtra\*; what sūtra is the one reciting?" The monk had an awakening. Five days before his final end, the Master opened the final expedient means for the assembly, recounting the beginning and end of his appearance in the world. The assembly was all grieved. When the time came, he sat upright and transformed. The Later Tang posthumously titled him Chan Master Hongjue. > — English (machine translation) (machine translation) - [Previous: 17.52](https://indike.org/pramana/in.bauddha.taisho.2036.17.52) - [Next: 17.54](https://indike.org/pramana/in.bauddha.taisho.2036.17.54) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.2036.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.17.53) — English, machine translation ## Linked texts (1) - [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076.17.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.17.53](https://indike.org/pramana/in.bauddha.taisho.2036.17.53) · Pramāṇa