[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) › [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037) › 3.275 # 釋氏稽古略 3.275 釋氏稽古略 3.275 - **Language:** Classical Chinese ### [3.275](https://indike.org/pramana/in.bauddha.taisho.2037.3.275) 德山　朗州德山禪師。名宣鑒。簡州人。姓周氏。丱歲出家。依年受具。精究律藏於性空寺。通貫諸經旨趣。常講金剛般若。時謂之周金剛。不信南方宗禪之道。乃曰。出家兒千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子敢言。直指人心見性成佛。我當摟其窟穴滅其種類以報佛恩。遂檐青龍疏鈔出蜀至澧陽。路上買油糍點心。婆子指其檐曰這箇是甚麼。師曰。青龍疏鈔。婆曰講何經。師曰。金剛經。婆曰我有一問。若道得我當供上座油糍。若道不得不與油糍。婆乃問曰。經中道過去心不可得。未來心不可得。現在心不可得。未審上座點那箇心。師無語乃不得油糍而去。遂之澧州龍潭寺。至法堂曰。久嚮龍潭及乎到來。潭又不見。龍又不現。潭隱身曰。子親到龍潭。師無語求棲止焉。一夕侍立。潭曰更深何不下去。師便出却回。曰外面黑潭點紙燭度與師擬接。潭即吹滅之。師當下大悟便禮拜。潭曰子見箇甚麼。師曰。從今向去更不疑天下老和尚舌頭也。來日將所携疏鈔。於法堂前焚之。舉火曰。窮諸玄辯若一毫置於太虛。竭世樞機。似一滴投諸巨壑。辭去抵溈山。復還住澧陽三十年。屬武宗廢教。隱於獨浮山之石室。宣宗大中初。武陵刺史薛廷望再葺德山精舍。號古德禪院。請師住持不肯下山。廷望設詭計。以茶鹽誣師致之入州。禮敬堅請。然後居之以闡玄化。至是咸通六年十二月三日謂眾曰。捫空追響勞汝心神。夢覺覺非竟有何事。言訖安坐而化。勅諡見性禪師。嗣龍潭崇信禪師（傳燈錄）　武陵唐為朗州今常德路荊域。 > Deshan. Chan Master Deshan of Langzhou was named Xuanjian. He was a native of Jianzhou, with the family name of Zhou. In his youth he left home, and in due course received full ordination. He thoroughly investigated the Vinaya Piṭaka at Xingkong Monastery and grasped the purports of the various scriptures. He frequently lectured on the Vajracchedikā Prajñāpāramitā, so at that time he was called "Vajra Zhou." Not believing in the Chan path of the Southern School, he said, "A renunciant spends a thousand kalpas studying the Buddha's deportment, and ten thousand kalpas studying the Buddha's minute deeds, yet fails to attain Buddhahood. How dare the devil-sons of the south say: 'Directly pointing to the human mind, seeing one's nature and attaining Buddhahood'? I shall ransack their caves and exterminate their breed, so as to repay the Buddha's kindness." Thereupon, carrying the Qinglong Commentary and Subcommentary on a shoulder pole, he departed Shu and arrived in Liyang. Along the way, he went to buy oil cakes for a snack. An old woman pointed to his carrying pole and said, "What is this?" The master said, "The Qinglong Commentary and Subcommentary." The old woman said, "On what sutra do you lecture?" The master said, "The Diamond Sutra." The old woman said, "I have a question. If you can answer it, I will offer the elder brother oil cakes. If you cannot answer it, I will not give you oil cakes." The old woman then asked, saying, "The sutra says: 'Past mind cannot be grasped, future mind cannot be grasped, and present mind cannot be grasped.' I wonder, which mind does the elder brother wish to dot ('snack on')?" The master had no words, and thus without getting the oil cakes, he departed. He then went to Longtan Monastery in Lizhou. Arriving at the Dharma Hall, he said, "I have long yearned for Dragon Pool (Longtan), but now that I have arrived, the pool is not seen, nor does the dragon appear." Longtan, concealing his presence, said, "You have personally arrived at Dragon Pool." The master had no words and sought lodging there. One evening while standing in attendance, Longtan said, "It is late in the night; why do you not go down?" The master thereupon stepped out, but returned, saying, "It is dark outside." Longtan lit a paper torch and handed it to the master. As the master was about to take it, Longtan blew it out. The master had a great awakening right then and made obeisance. Longtan said, "What have you seen?" The master said, "From this day forward, I will no longer doubt the tongues of the old venerable monks under heaven!" The next day, he took the commentary and subcommentary he had brought and burned them in front of the Dharma Hall. Raising a torch, he said, "Exhausting all profound debates is like casting a single hair into great emptiness; expending the workings of the world is like dropping a single drop into a vast chasm." Taking his leave, he went to Guishan, and later returned to reside in Liyang for thirty years. During the suppression of the teaching under Emperor Wuzong, he hid in a rock chamber on Mount Dufou. At the beginning of Emperor Xuanzong's Dazhong era, Xue Tingwang, the Prefect of Wuling, renovated the Deshan Hermitage, naming it Gude Chan Cloister, and invited the master to assume the abbacy; but the master was unwilling to come down from the mountain. Tingwang devised a clever scheme, falsely accusing the master regarding tea and salt to bring him into the prefecture. With deep respect and earnest invitations, he finally prevailed upon him to reside there and propagate the profound transformation. Arriving at the sixth year of Xiantong, the third day of the twelfth month, he said to the assembly: "Groping at emptiness and chasing after echoes tires your mind and spirit. Awakening from the dream, you realize it was not real; in the end, what matter is there?" Having finished speaking, he sat peacefully and transformed. By imperial edict, he was posthumously titled Chan Master Jianxing ("Seeing Nature"). He was a dharma heir of Chan Master Longtan Chongxin (from the Transmission of the Lamp). Wuling was Langzhou in the Tang, now Changde Circuit, in the territory of Jing. > — English (machine translation) (machine translation) - [Previous: 3.274](https://indike.org/pramana/in.bauddha.taisho.2037.3.274) - [Next: 3.276](https://indike.org/pramana/in.bauddha.taisho.2037.3.276) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2037.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2037~en-mt.3.275) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2037.3.275](https://indike.org/pramana/in.bauddha.taisho.2037.3.275) · Pramāṇa