[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) › 18.81 # 佛祖歷代通載 18.81 佛祖歷代通載 18.81 - **Language:** Classical Chinese ### [18.81](https://indike.org/pramana/in.bauddha.taisho.2036.18.81) （三十四　壬辰）　雪竇顯禪師。字隱之。太平興國五年四月八日生于遂州李氏。幼精銳。讀書知要。下筆敏速。然雅志丘壑。父母不能奪。依益州普安院仁銑為師落髮受具。出蜀浮沈荊渚間。歷年甞典賓大陽。與客論趙州宗旨。客曰。法眼禪師甞邂逅覺鐵觜於金陵。覺趙州侍者也。號稱明眼。問曰。趙州柏樹子因緣記得不。覺曰。先師無此語。莫謗先師好。法眼曰。真獅子窟中來。覺公言無此語。而法眼肯之。其旨安在。顯曰。宗門抑揚那有規轍乎。時有苦行名韓大伯者。貌寒㾛侍其旁輒匿笑去。客退顯數之曰。我偶客語。爾乃敢。慢笑。笑何事。對曰。笑知客智眼未正擇法不明。顯曰。豈有說乎。對以偈曰。一兔橫身當古道。蒼鷹纔見便生擒。後來獵犬無靈性。空向枯樁舊處尋。顯陰異之。結以為友。北遊至復州北塔。祚公香林之嫡孠雲門之孫也。祚遠皆蜀人。知見高莫能覯其機。顯俊邁。祚愛之。遂留五年。盡得其道。顯與學士曾公會厚善。相值淮南。問顯。何之。曰將造錢唐絕西興登台雁。曾曰。靈隱天下勝處。珊禪師吾故人。以書薦顯。顯至靈隱。三年陸沈眾中。俄曾公奉使浙西訪顯于靈隱。無識之者。堂僧千餘人使吏檢床曆。物色求之。乃至。曾問向所附書。顯袖納之。曰公意勤。然行脚人非督郵也（一曰然行脚人於世無求敢希薦達）曾公大笑。珊公以是奇之。吳中翠峯虛席舉。顯出世開法日顧視大眾曰。若論本分相見。不必高陞此座。乃以手指曰。諸人隨山僧手看無量佛土一時現前。各各子細觀瞻。其或涯涘未分。不免拕泥帶水。於是登座。又環顧大眾曰。人天普集。合發明何事豈可互分賓主馳騁問答。便當宗乘去。廣大門風威德自在。輝騰今古把定乾坤。千聖只言自知。五乘莫能建立。所以聲前悟旨。猶迷顧鑑之端。言下知歸。尚昧識情之表。諸人要識真實相為麼。但得上無攀仰。下絕己躬。自然常光現前。箇箇壁立千仞。還辯明得也無。未辯辯取。未明明取。既辯明得。便能截生死流踞佛祖位。妙圓超悟正在此時。堪報不報之恩。以助無為之化。後遷明之雪竇。宗風大振。天下龍蟠鳳逸。衲子爭集。號雲門中興。甞經行植杖。眾衲遶之忽問曰。有問雲門。樹凋葉落時如何。曰體露金風。雲門答者僧耶。為解說耶。有宗上座曰。待老漢有悟處即說。顯孰視驚曰。非韓大伯乎。曰老漢瞥地也。於是令撾鼓眾集顯曰。今日雪竇宗上座。乃是昔年大陽韓大伯具大知見。晦迹韜光。欲得發揚宗風。幸願特升此座。宗遂陞座。僧問。劍未出匣時如何。曰神光射斗牛。問出匣後如何。曰千兵易得一將難求。僧退。宗乃曰。寶劍未出匣。神光射斗牛。千兵雖易得。一將實難求。便下座。一眾大驚。師敷揚宗旨。妙語遍叢林。皇祐四年六月十日沐浴罷。整衣側臥而化。閱世七十二。坐五十夏。建塔山中。得法上首。天衣義懷禪師。 > (34. Renchan) Chan Master Xuedou Xian, whose courtesy name was Yinzhi, was born into the Li family of Sui Prefecture on the eighth day of the fourth month in the fifth year of the Taiping Xingguo era. In his youth he was sharp and incisive; when reading books he grasped their essentials, and his writing flowed with swiftness. However, his refined aspiration lay in the hills and ravines, and his parents could not dissuade him. He took Renxian of Pu'an Monastery in Yi Prefecture as his master, shaved his head, and received upasampadā. Leaving Shu, he drifted through the region of Jingzhu. Over the years he once served as guest master at Dayang. Discussing the core tenet of Zhaozhou with a guest, the guest said: "Chan Master Fayan once encountered Iron-Beak Jue at Jinling. Jue was Zhaozhou's attendant and was renowned as a 'clear-eyed one.' \[Fayan\] asked, 'Do you remember the case of Zhaozhou's cypress tree?' Jue said, 'My late master had no such saying; you had better not slander my late master.' Fayan said, 'Truly one come from the lion's den!' Master Jue said there was no such saying, yet Fayan approved him. Where does the meaning lie?" Xian said: "How could the school's praising and disparaging have fixed tracks?" At that time, an ascetic named Old Uncle Han, emaciated and impoverished in appearance, was waiting beside him. He stifled a laugh and left. When the guest withdrew, Xian reproached him, saying: "I was merely conversing with a guest; how did you dare to laugh with such insolence? What were you laughing at?" He replied: "I was laughing that the guest master's eye of wisdom is not yet aligned, and his discernment of dharmas is unclear." Xian said: "Do you have something to say?" He replied with a verse: "A single hare sprawls across the ancient path; / The goshawk catches it alive the moment it catches sight. / The hunting hounds that come later lack spiritual awareness, / Vainly searching around the old stump of a withered tree." Xian was secretly astonished by him and formed a friendship with him. Traveling north, he reached Beita in Fu Prefecture. Master Zuo was the true heir of Xianglin and the grandson\[-disciple\] of Yunmen. Both Zuo and Yuan were men of Shu; their understanding and vision were so elevated that none could fathom their dynamic function. Xian was remarkably gifted, and Zuo grew fond of him. He thus stayed for five years and fully obtained his Way. Xian was close friends with the scholar Zeng Hui. Meeting in Huainan, \[Zeng\] asked Xian, "Where are you bound?" He replied, "I am going to Qiantang, to cross Xixing and climb Tiantai and Yandang." Zeng said, "Lingyin is a supreme place in the world. Chan Master Shan is an old friend of mine." He wrote a letter recommending Xian. Xian arrived at Lingyin and remained obscure among the assembly for three years. Soon Zeng, dispatched as an envoy to Western Zhejiang, visited Xian at Lingyin, but none recognized his name. There were over a thousand hall monks, so officials were sent to check the bed rosters and search for him. Only then did they find him. Zeng asked for the letter he had entrusted earlier. Xian drew it from his sleeve, presented it, and said: "Your intentions were earnest, sir, but a foot-traveling pilgrim is no courier." (Another version reads: "Yet a foot-traveling pilgrim seeks nothing from the world; how could I dare hope for recommendation and advancement?") Zeng laughed heartily, and Master Shan deemed him extraordinary because of this. When the seat at Cuifeng in Wu became vacant, it was offered to him. On the day Xian took the world as teacher and opened his Dharma \[assembly\], he looked around at the assembly and said: "If we speak of meeting on the fundamental ground, there is no need to ascend this high seat." He then pointed his finger and said, "Follow this mountain monk's finger and see: immeasurable buddha-lands appear all at once before you. Let each of you look and contemplate carefully! If the shoreline remains indistinct, one cannot avoid dragging through mud and carrying water." Thereupon he ascended the seat, looked around at the assembly again, and said: "Humans and devas are universally assembled here; what matter ought we to clarify together? How could we merely divide guest and host, galloping back and forth in questions and answers, and consider that to be the supreme vehicle? The vast gate and style possesses awe-inspiring power and unconstrained mastery; its brilliance blazes through past and present, holding heaven and earth firm. The thousand sages only say they know it themselves; the Five Vehicles cannot establish it. Therefore, awakening to the tenet before sound is still straying into the edge of reflection and observation; knowing where to return at a word is still clouded by the outer bounds of conscious emotion. Do you all wish to know genuine mutual assistance? Only when above there is nothing to gaze upon and climb after, and below you have cut off your own body, will the constant light naturally appear before you, each of you standing like a precipitous thousand-fathom cliff! Can you clearly distinguish it yet or not? If you have not distinguished it, go and distinguish it; if you have not clarified it, go and clarify it. Once you have clearly distinguished it, you can sever the flow of birth and death and occupy the position of the Buddhas and Patriarchs. Wondrous, complete, transcendent awakening is right at this moment—sufficient to repay the unrequited grace and aid in the transformation of the unconditioned." Later, he moved to Xuedou in Mingzhou, where his school's style flourished greatly. Throughout the realm, coiling dragons and soaring phoenixes—patch-robed monks—vied to gather there, and it was acclaimed as the revival of the Yunmen lineage. He was once doing walking meditation, leaning on his staff. A crowd of patch-robed monks surrounded him, and he suddenly asked: "Someone asked Yunmen, 'How is it when the tree withers and the leaves fall?' He said, 'The substance is revealed in the golden autumn wind.' Was Yunmen answering that monk, or was he explaining?" The senior monk Zong said, "Wait until this old fellow has an awakening, and I will explain." Xian looked closely at him, startled, and said, "Aren't you Old Uncle Han?" He replied, "This old fellow has had a glimpse!" Thereupon Xian ordered the drum beaten to assemble the community, and said: "Senior monk Zong of Xuedou today is none other than Old Uncle Han of Dayang in years past. He possesses great knowledge and vision, yet has concealed his traces and hidden his light. Wishing to propagate the school's style, we are fortunate that he will specially ascend this seat." Zong then ascended the seat. A monk asked, "How is it before the sword is drawn from its scabbard?" He replied, "Its divine light shoots toward the Big Dipper and the Ox." \[The monk\] asked, "How is it after it is drawn from its scabbard?" He replied, "A thousand soldiers are easily found, but a single general is hard to seek." The monk withdrew. Zong then said: "Before the precious sword is drawn from its scabbard, / Its divine light shoots toward the Big Dipper and the Ox. / Though a thousand soldiers are easily found, / A single general is truly hard to seek." He then stepped down from the seat. The whole assembly was greatly astonished. The master widely propagated the essential tenets, his wondrous words resounding throughout the monasteries. On the tenth day of the sixth month in the fourth year of the Huangyou era, after bathing, he adjusted his robes, lay on his side, and passed away. He had lived for seventy-two years and had passed fifty summers. A stūpa was erected on the mountain. His principal Dharma heir was Chan Master Tianyi Yihuai. > — English (machine translation) (machine translation) - [Previous: 18.80](https://indike.org/pramana/in.bauddha.taisho.2036.18.80) - [Next: 18.82](https://indike.org/pramana/in.bauddha.taisho.2036.18.82) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.2036.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.18.81) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.18.81](https://indike.org/pramana/in.bauddha.taisho.2036.18.81) · Pramāṇa