[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) › 17.7 # 佛祖歷代通載 17.7 佛祖歷代通載 17.7 - **Language:** Classical Chinese ### [17.7](https://indike.org/pramana/in.bauddha.taisho.2036.17.7) （四　丙戌）　鎮州臨濟義玄禪師。曹州南華人。姓邢氏。參黃蘗運禪師。問如何是佛法的的大意。聲未絕運便打。如是三度致問三度被打。遂辭下山。運指往高安大愚處去。師至大愚。問黃蘗近日有何言句。師曰。某甲三度問佛法的的大意三度被打。不知有過無過。愚云。黃蘗恁麼老婆心。更問有過無過。師於是大悟云。元來黃蘗佛法無多子。愚搊住曰。尿床鬼子。適來問有過無過。而今却道黃蘗佛法無多子。汝見箇甚麼。師於大愚肋下築三拳。愚托開云。汝師黃蘗非干我事。師由是再回黃蘗師資契會。大機大用卓冠一時。後還鄉徇趙人之請。住于城南臨濟禪苑。學徒奔湊。師示眾曰。赤肉團上有一無位真人。常從女等諸人面門出入。未證據者看。時有僧。問如何是無位真人。師下禪床搊住云。道道。其僧擬議。師托開云。無位真人是什麼乾屎橛。師問樂普云。從上來一人行棒一人行喝。阿那个親。對曰。總不親。師曰。親處作麼生。普便喝師乃打。師問木口和上。如何是露地白牛。木口曰吽。師曰啞。木口曰。老兄作麼生。師曰。遮畜生。大覺到參。師舉拂子。大覺敷坐具。師擲下拂子。大覺收坐具入僧堂。眾僧曰。遮莫是和上親故。不禮拜又不喫棒。師聞令喚新到僧。大覺遂出。師曰。大眾道汝未參長老。大覺云。不審。便自歸眾。麻谷到參敷坐具。問十二面觀音阿那面正。師下繩床。一手收坐具一手搊麻谷云。十二面觀音向什麼處去也。麻谷轉身擬坐繩床。師拈拄杖打。麻谷接却相捉入方丈。師上堂云。大眾夫為法者不避喪身失命。我於黃蘗和上處三度喫棒。如蒿枝拂相似。如今更思一頓喫。誰為我下得手。時有僧曰。某甲下得手。和上合喫多少。師與拄杖。其僧擬接。師便打。僧問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。看取棚頭弄傀儡。抽牽全藉裏頭人。師又曰。夫一句語須具三玄門。一玄門須具三要。有權有用。汝等諸人作麼生會。師唐咸通七年丙戌四月十日將示滅。乃說傳法偈曰。沿流不止問如何。真照無邊說似他。離相離名如不稟。吹毛用了急須磨。偈畢坐逝。勅諡慧照大師。塔曰澄靈（具如傳燈）。 > (4. Bingxu) Chan Master Yixuan of Linji in Zhenzhou was a native of Nanhua in Caozhou, surnamed Xing. He studied under Chan Master Yun of Huangbo. He asked, 'What is the cardinal meaning of the Buddha Dharma?' Before his voice had ceased, Huangbo struck him. Three times he raised this question, and three times he was struck. Thereupon he took his leave to go down the mountain. Huangbo directed him to go to Dagu in Gao'an. When the master reached Dagu, Dagu asked, 'What words and phrases has Huangbo had recently?' The master said, 'I asked three times about the cardinal meaning of the Buddha Dharma, and three times I was struck. I do not know if I had a fault or not.' Dagu said, 'Huangbo had such grandmotherly kindheartedness, yet you still ask if you had a fault or not!' Thereupon the master attained great enlightenment and said, 'After all, Huangbo's Buddha Dharma is nothing much!' Dagu grabbed him and said, 'You bed-wetting demon! Just now you asked whether you had a fault or not, and now you say Huangbo's Buddha Dharma is nothing much! What did you see?' The master struck Dagu's ribs with three punches. Dagu pushed him away and said, 'Your master is Huangbo; it has nothing to do with me.' Because of this, the master returned again to Huangbo, and master and disciple intimately accorded. His great capacity and great functioning were outstanding, unmatched in his time. Later he returned to his home region, acceding to the invitation of the people of Zhao, and took up residence at the Linji Chan Cloister south of the city. Students rushed there in flocks. The master instructed the assembly, saying: 'Upon the lump of red flesh, there is a true person of no rank, constantly entering and exiting through the gates of your faces. Those who have not realized it, look!' At that time, a monk asked, 'What is the true person of no rank?' The master stepped down from his meditation seat, grabbed him, and said, 'Speak! Speak!' The monk hesitated. The master pushed him away and said, 'What dry shit-wiper is this true person of no rank!' The master asked Lepu, 'From ancient times, one master used the staff, while another used the shout; which one was intimate?' Lepu answered, 'Neither was intimate.' The master said, 'What is the intimate point like?' Lepu shouted, and the master struck him. The master asked the Upādhyāya Mukou, 'What is the white ox on open ground?' Mukou said, 'Hūṃ.' The master said, 'Mute!' Mukou said, 'How about you, elder brother?' The master said, 'This beast!' When Dajue arrived to visit, the master raised his whisk. Dajue spread his sitting cloth. The master threw down the whisk. Dajue folded up his sitting cloth and entered the monks' hall. The monks said, 'Could this be an old friend of the master? He neither bowed nor received a blow of the staff.' When the master heard this, he ordered the newly arrived monk to be summoned. Dajue then stepped forward. The master said, 'The assembly says you have not paid respects to the Elder.' Dajue said, 'Pardon me,' and returned to the assembly on his own. Magu came to call and spread his sitting cloth. He asked, 'Which face of the Twelve-Faced Avalokiteśvara is the real one?' The master stepped down from his rope seat; with one hand he gathered the sitting cloth and with the other he grabbed Magu, saying, 'Where has the Twelve-Faced Avalokiteśvara gone?' Magu turned around and was about to sit on the rope seat. The master picked up his staff to strike him. Magu caught it, and holding each other, they entered the abbot's quarters. The master entered the hall and said, 'Assembly! Those who act for the Dharma do not shrink from losing life and limb. At Venerable Huangbo's place, I received the staff three times, which felt like being brushed by artemisia twigs. Today, I think of receiving another beating—who can lay a hand on me?' At that time, a monk said, 'I can lay a hand on you. How many strikes should the Venerable receive?' The master handed him his staff. As the monk reached to take it, the master struck him. A monk asked, 'What is the first phrase?' The master said, 'The seal of the three essentials opens, the vermilion dot is sharp; allowing no hesitation, host and guest are clearly divided.' The monk asked, 'What is the second phrase?' The master said, 'How could wondrous understanding permit Asanga's inquiries? How could expedients oppose the mechanism of cutting through the stream?' The monk asked, 'What is the third phrase?' The master said, 'Look at the puppeteer operating puppets atop the stage; pulling the strings entirely depends on the person inside.' The master also said: 'Every single phrase must possess the three mysterious gates; each mysterious gate must possess the three essentials; there are provisional applications and practical functionings. How do all of you understand this?' On the tenth day of the fourth month in the bingxu year, the seventh year of the Xiantong era of the Tang, the master, about to manifest his demise, spoke a verse for transmitting the Dharma: / 'Flowing incessantly along the stream, one asks how it is; / Boundless true illumination, explained to resemble it. / If you do not adopt detachment from marks and names, / Having used the hair-severing sword, you must hasten to sharpen it.' / The verse concluded, he passed away sitting upright. By imperial edict, he was granted the posthumous title Great Master Huizhao ('Illumination of Wisdom'), and his pagoda was named Chenggling ('Clear Spirit') (detailed as in the Transmission of the Lamp). > — English (machine translation) (machine translation) - [Previous: 17.6](https://indike.org/pramana/in.bauddha.taisho.2036.17.6) - [Next: 17.8](https://indike.org/pramana/in.bauddha.taisho.2036.17.8) - [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.17.7) — English, machine translation ## Linked texts (3) - [宏智禪師廣錄](https://indike.org/pramana/in.bauddha.taisho.2001.2.177) — Classical Chinese - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.3.276) — Classical Chinese - [人天眼目](https://indike.org/pramana/in.bauddha.taisho.2006.1.39) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.17.7](https://indike.org/pramana/in.bauddha.taisho.2036.17.7) · Pramāṇa