[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) › [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076) › 10.43 # 景德傳燈錄 10.43 景德傳燈錄 10.43 - **Language:** Classical Chinese ### [10.43](https://indike.org/pramana/in.bauddha.taisho.2076.10.43) 師云。作麼生是正眼。大德無對（法眼代云。請上坐領某甲卑情。同安顯代云。是上坐眼）師自此道化被於北地。眾請住趙州觀音。上堂示眾。云如明珠在掌。胡來胡現漢來漢現。老僧把一枝草為丈六金身用。把丈六金身為一枝草用。佛是煩惱煩惱是佛。時有僧問。未審佛是誰家煩惱。師云。與一切人煩惱。僧云。如何免得。師云。用免作麼。師掃地。有人問云。和尚是善知識為什麼有塵。師曰。外來。又僧問。清淨伽藍為什麼有塵。師曰。又一點也。又有人與師遊園見兔子驚走。問云。和尚是大善知識為什麼兔子見驚。師云。為老僧好殺。僧問。覺華未發時如何辨貞實。師云。開也。僧云。是貞是實。師云。貞是實實是貞。僧云。什麼人分上事。師云。老僧有分闍梨有分。僧云。某甲不招納如何。師佯不聞。僧無語。師云去。師院有石幢子被風吹折。僧問。陀羅尼幢子作凡去作聖去。師云。也不作凡亦不作聖。僧云。畢竟作什麼。師云。落地去也。師問一坐主。講什麼經。對云。講涅槃經。師云。問一段義得否。云得。師以脚踢空吹一吹云。是什麼義。坐主云。經中無此義。師云。五百力士揭石義便道無。大眾晚參師云。今夜答話去也有解問者出來。時有一僧便出禮拜。師云。比來拋塼引玉。却引得箇墼子（保壽云。射虎不真徒勞沒羽。長慶問覺上坐云。那僧纔出禮拜。為什麼便收伊為墼子。覺云。適來那邊亦有人恁麼問。慶云。向伊道什麼。云也向伊恁麼道。玄覺云。什麼處却成墼子去。叢林中道纔出來便成墼子。只如每日出入行住坐臥。不可總成墼子也。且道。遮僧出來具眼不具眼）有僧遊五臺。問一婆子云。臺山路向什麼處去。婆子云。驀直恁麼去。僧便去。婆子云。又恁麼去也。其僧舉似師。師云。待我去勘破遮婆子。師至明日便去問。臺山路向什麼處去。婆子云。驀直恁麼去。師便去。婆子云。又恁麼去也。師歸院謂僧云。我為汝勘破遮婆子了也（玄覺云。前來僧也恁麼道。趙州去也恁麼道。什麼處是勘破婆子。又云。非唯被趙州勘破。亦被遮僧勘破）僧問。恁麼來底人師還接否。師云接。僧云不恁麼來底師還接否。師云接。僧云。恁麼來者從師接。不恁麼來者如何接。師云。止止不須說我法妙難思。師出院路逢一婆子。問和尚住什麼處。師云。趙州東院西。婆子無語。師歸院問眾僧。合使那箇西字。或言東西字。或言棲泊字。師曰。汝等總作得鹽鐵判官。僧曰。和尚為什麼恁麼道。師曰。為汝總識字（法燈別眾僧云。已知去處）僧問。如何是囊中寶。師云。合取口（法燈別云。莫說似人）有新到僧。謂師曰。某甲從長安來。橫擔一條拄杖。不曾撥著一人。師曰。自是大德拄杖短（同安顯別云。老僧遮裏不曾見恁麼人）僧無對（法眼代云。呵呵。同安顯代云。也不短）有僧寫得師真呈師。師曰。且道似我不似我。若似我即打殺老僧。不似我即燒却真。僧無對（玄覺代云。留取供養）師敲火問僧云。老僧喚作火。汝喚作什麼。僧無語。師云。不識玄旨徒勞念靜（法燈別云。我不如汝）新到僧參。師問。什麼處來。僧云。南方來。師云。佛法盡在南方。汝來遮裏作什麼。僧云佛法豈有南北邪。師云。饒汝從雪峯雲居來。只是箇擔板漢（崇壽稠別云。和尚是據客置主人）僧問。如何是佛。師云。殿裏底。僧云。殿裏者豈不是泥龕塑像。師云是。僧云。如何是佛。師云。殿裏底。僧問。學人迷昧乞師指示。師云。喫粥也未。僧云。喫粥也。師云。洗鉢去。其僧忽然省悟○師上堂。云才有是非紛然失心。還有答話分也無。後有僧舉示洛浦洛浦扣齒。又舉示雲居雲居云。何必。僧迴舉示師。師云。南方大有人喪身失命。僧云。請和尚舉。師才舉前語。僧指傍僧云。者箇師僧喫却飯了作恁麼語話。師乃休（此一段舊本全無倫理今依別錄改正）僧問。久嚮。趙州石橋。到來只見掠彴。師云。汝只見掠彴不見趙州橋。僧云。如何是趙州橋。師云。過來。又有僧同前問。師亦如前答。僧云。如何是趙州橋。師云。度驢度馬。僧云。如何是掠彴。師云。箇箇度人（雲居錫云。趙州為當扶石橋扶掠彴）師聞沙彌喝參向侍者云。教伊去。侍者乃教去。沙彌便珍重去。師云。沙彌得入門。侍者在門外（雲居錫云。什麼處是沙彌入門。侍者在門外。遮裏若會得。便見趙州）師問新到僧。什麼處來。僧云。從南來。師云。還知有趙州關否。僧云。須知有不涉關者。師云。遮販私鹽漢。僧問。如何是西來意。師下禪床立。僧云。莫即遮箇便是否。師云。老僧未有語在。師問菜頭。今日喫生菜熟菜。菜頭拈起菜呈之。師云。知恩者少負恩者多。僧問。空劫中還有人修行也無。師云。汝喚什麼作空劫。僧云。無一物是。師云。遮箇始稱得修行。喚什麼作空劫。僧無語。僧問。如何是玄中玄。師云。汝玄來多少時邪。僧云。玄之久矣。師云。闍梨若不遇老僧幾被玄殺。僧問。萬法歸一一歸何所。師云。老僧在青州作得一領布衫重七斤。僧問。夜離兜率晝降閻浮。於其中間摩尼為什麼不現。師云。道什麼。其僧再問。師云。毘婆尸佛早留心。直至如今不得妙。師問院主。什麼處來。對云。送生來。師云。鵶為什麼飛去。院主云。怕某甲。師云。汝十年知事作恁麼語話。院主却問。鵶為什麼飛去。師云。院主無殺心在。師托起鉢云。三十年後若見老僧留取供養。若不見即撲破。一僧出云。三十年後敢道見和尚。師乃撲破。有僧辭。師問。什麼處去。僧云。雪峯去。師云。雪峯忽若問汝。云和尚有何言句。汝作麼生祇對。僧云。某甲道不得。請和尚道。師云。冬即言寒夏即道熱。又云雪峯更問汝畢竟事作麼生。其僧又云。道不得。師云。但道親從趙州來不是傳語人。其僧到雪峯一依前語舉似雪峯。雪峯云。也須是趙州始得。玄沙聞云。大小趙州敗闕也不知（雲居錫云。什麼處是趙州敗闕處。若檢得出是上座眼）僧問。如何是趙州一句。師云。老僧半句也無。僧云。豈無和尚在。師云。老僧不是一句。僧問。如何是出家。師云。不履高名不求苟得。僧問。澄澄絕點時如何。師云。遮裏不著客作漢。僧問。如何是祖師意。師乃敲床脚。僧云。只遮莫便是否。師云。云即脫取去。僧問。如何是毘盧圓相。師云。老僧自幼出家不曾眼花。僧云。豈不為人。師云。願汝常見毘盧圓相。人問和尚還入地獄否。師云。老僧末上入。曰大善知識為什麼入地獄。師云。若不入阿誰教化汝。一日真定帥王公携諸子入院。師坐而問曰。大王會麼。王云。不會。師云。自小持齋身已老。見人無力下禪床。王公尤加禮重。翌日令客將傳語。師下禪床受之。少間侍者問。和尚見大王來不下禪床。今日軍將來為什麼却下禪床師云。非汝所知。第一等人來禪床上接。中等人來下禪床接。末等人來三門外接。師寄拂子與王公曰。若問何處得來。但道老僧平生用不盡者。師之玄言布於天下。時謂趙州門風。皆悚然信伏矣。唐乾寧四年十一月二日右脇而寂。壽一百二十（有人問。師年多少。師云。一串念珠數不盡）後諡真際大師。 > The Master said, "What is the correct eye?" The Virtuous One had no reply. (Fayan said on his behalf, "I invite the sthavira to accept my humble feelings." Tong'an Xian said on his behalf, "It is the sthavira's eye.") From this time on, the Master's teaching of the Way covered the northern lands. The assembly invited him to reside at Guanyin \[Temple\] in Zhaozhou. Ascending the hall, he addressed the assembly, saying: "Like a bright pearl in the palm of one's hand: when a foreigner comes, a foreigner appears; when a Han Chinese comes, a Han Chinese appears. This old monk takes a stalk of grass and uses it as the sixteen-foot golden body; he takes the sixteen-foot golden body and uses it as a stalk of grass. The Buddha is affliction; affliction is the Buddha." At that time, a monk asked, "I do not know: whose affliction is the Buddha?" The Master said, "He is affliction for all people." The monk said, "How can one escape it?" The Master said, "What is the use of escaping?" The Master was sweeping the ground. Someone asked, "The upādhyāya is a kalyāṇamitra; why is there dust?" The Master said, "It comes from outside." Another monk asked, "In a pure monastic dwelling, why is there dust?" The Master said, "There is another speck." Another person was strolling through the garden with the Master and saw a rabbit run away startled. He asked, "The upādhyāya is a great kalyāṇamitra; why was the rabbit startled upon seeing you?" The Master said, "Because this old monk is fond of killing." A monk asked, "When the flower of awakening has not yet bloomed, how does one distinguish the genuine and real?" The Master said, "It has bloomed." The monk said, "Is it genuine or real?" The Master said, "The genuine is the real; the real is the genuine." The monk said, "To whose lot does this matter belong?" The Master said, "This old monk has a share; the ācārya has a share." The monk said, "What if I do not accept it?" The Master feigned not hearing. The monk was speechless. The Master said, "Go." In the Master's monastery, a stone pillar was broken by the wind. A monk asked, "Has the dhāraṇī pillar gone to the mundane or gone to the sacred?" The Master said, "It has neither gone to the mundane nor gone to the sacred." The monk said, "Ultimately, what has it done?" The Master said, "It has fallen to the ground." The Master asked a lecturer, "What sūtra do you lecture on?" He replied, "I lecture on the Nirvāṇa Sūtra." The Master said, "May I ask about a passage's meaning?" He said, "You may." The Master kicked the air with his foot, blew a breath, and said, "What meaning is this?" The lecturer said, "There is no such meaning in the sūtra." The Master said, "When it comes to the meaning of the five hundred strongmen lifting the rock, you just say there is none." At the evening assembly, the Master said, "Tonight I shall answer questions; if anyone understands how to ask, let him step forward." At that time a monk came forward and bowed. The Master said, "I had hoped to throw out a brick to draw out jade, but instead I have only drawn out an unburnt tile." (Baoshou said, "If one's shooting at the tiger is not true, one vainly buries the feathers \[of the arrow\]." Changqing asked Sthavira Jue, "That monk had only just stepped forward and bowed; why did he immediately take him to be an unburnt tile?" Jue said, "Just now over there someone also asked like this." Qing said, "What did you say to him?" Jue said, "I also spoke to him like this." Xuanjue said, "At what point did he turn into an unburnt tile? In the monasteries they say that as soon as he stepped forward he became an unburnt tile. But in daily coming and going, walking, standing, sitting, and lying down, one cannot always be an unburnt tile. Now tell me: did this monk, in coming forward, possess the eye or not possess the eye?") A monk went on pilgrimage to Wutai and asked an old woman, "Which way does the road to Mount Tai go?" The old woman said, "Go straight ahead like that." The monk then walked on. The old woman said, "There he goes like that again." That monk recounted this to the Master. The Master said, "Wait until I go and test and see through this old woman." On the next day, the Master went and asked, "Which way does the road to Mount Tai go?" The old woman said, "Go straight ahead like that." The Master then walked on. The old woman said, "There he goes like that again." The Master returned to the monastery and said to the monk, "I have tested and seen through that old woman for you." (Xuanjue said, "The previous monk also spoke like that, and Zhaozhou also spoke like that when he went. Where was the testing and seeing through of the old woman?" He also said, "Not only was she tested and seen through by Zhaozhou, she was also tested and seen through by that monk.") A monk asked, "Does the Master receive someone who comes like this?" The Master said, "I receive him." The monk said, "Does the Master receive someone who does not come like this?" The Master said, "I receive him." The monk said, "One who comes like this may well be received by the Master; how do you receive one who does not come like this?" The Master said, "Stop, stop! There is no need to speak; my Dharma is subtle and hard to fathom." The Master went out of the monastery and met an old woman on the road. She asked, "Where does the upādhyāya reside?" The Master said, "West (xi) of Zhaozhou's East Temple." The old woman was speechless. When the Master returned to the monastery, he asked the monks, "Which character 'xi' should be used?" Some said the character for east and west, while others said the character for roosting (xi) and staying. The Master said, "You are all fit to be salt and iron commissioners." A monk said, "Why does the upādhyāya speak like that?" The Master said, "Because you all know characters." (Fadeng said instead on behalf of the monks, "I already know where you are going.") A monk asked, "What is the jewel in the bag?" The Master said, "Shut your mouth." (Fadeng said instead, "Do not speak of it to others.") A newly arrived monk said to the Master, "I have come from Chang'an carrying a single staff horizontally, without having brushed against a single person." The Master said, "Naturally, the Virtuous One's staff is too short." (Tong'an Xian said instead, "This old monk has never seen such a person here.") The monk had no reply. (Fayan said on his behalf, "Ha, ha!" Tong'an Xian said on his behalf, "It is not short either.") A monk painted a portrait of the Master and presented it to him. The Master said, "Tell me: does it resemble me or not? If it resembles me, beat this old monk to death; if it does not resemble me, burn the portrait." The monk had no reply. (Xuanjue said on his behalf, "Keep it and make offerings to it.") The Master struck a fire and asked a monk, "This old monk calls it fire; what do you call it?" The monk was speechless. The Master said, "Not understanding the mysterious meaning, you vainly practice quietude." (Fadeng said instead, "I am not as good as you.") A newly arrived monk came for an audience. The Master asked, "Where do you come from?" The monk said, "I come from the south." The Master said, "The Buddha Dharma is entirely in the south; what have you come here for?" The monk said, "How could the Buddha Dharma have north and south?" The Master said, "Even if you come from Xuefeng or Yunju, you are merely a board-carrying fellow." (Chongshou Chou said instead, "The upādhyāya treats the guest as the host.") A monk asked, "What is the Buddha?" The Master said, "The one in the hall." The monk said, "Isn't the one in the hall a clay niche and a sculpted icon?" The Master said, "It is." The monk said, "What is the Buddha?" The Master said, "The one in the hall." A monk asked, "This student is deluded and ignorant; I beg the Master's instruction." The Master said, "Have you eaten your porridge yet?" The monk said, "I have eaten the porridge." The Master said, "Go wash your bowl." That monk suddenly had an awakening. The Master ascended the hall and said, "As soon as right and wrong arise, the mind is lost in confusion. Is there still any question to be answered?" Later, a monk recounted this to Luopu; Luopu clicked his teeth. He also recounted it to Yunju; Yunju said, "What need is there?" The monk returned and recounted this to the Master. The Master said, "In the south there are many people who lose their bodies and forfeit their lives." The monk said, "Please, upādhyāya, bring it up." Just as the Master brought up the previous words, the monk pointed to a monk beside him and said, "Having eaten his rice, this monk utters such words." The Master then rested. (This passage completely lacked logic in the old edition; it is now corrected according to another record.) A monk asked, "I have long heard of the stone bridge of Zhaozhou, but having arrived here, I only see a plank bridge." The Master said, "You only see a plank bridge; you do not see the bridge of Zhaozhou." The monk said, "What is the bridge of Zhaozhou?" The Master said, "Come across." Another monk asked the same question, and the Master also answered as before. The monk said, "What is the bridge of Zhaozhou?" The Master said, "It crosses donkeys; it crosses horses." The monk said, "What is a plank bridge?" The Master said, "It crosses each and every person." (Yunju Xi said, "Did Zhaozhou support the stone bridge or support the plank bridge?") The Master heard a novice shouting his arrival and said to the attendant, "Tell him to leave." The attendant then told him to leave. The novice then took his leave and departed. The Master said, "The novice has entered the gate; the attendant is outside the gate." (Yunju Xi said, "Where is it that the novice entered the gate and the attendant is outside the gate? If you can understand here, you will see Zhaozhou.") The Master asked a newly arrived monk, "Where do you come from?" The monk said, "I come from the south." The Master said, "Do you know that there is the Zhaozhou barrier?" The monk said, "You should know that there is one who does not cross the barrier." The Master said, "This private salt smuggler!" A monk asked, "What is the meaning of the \[Patriarch's\] coming from the West?" The Master stepped down from the meditation platform and stood. The monk said, "Could it be just this?" The Master said, "This old monk has not spoken yet." The Master asked the vegetable overseer, "Today, are we eating raw vegetables or cooked vegetables?" The vegetable overseer lifted up a vegetable and presented it. The Master said, "Those who know gratitude are few; those who are ungrateful are many." A monk asked, "During the kalpa of emptiness, was there still anyone practicing?" The Master said, "What do you call the kalpa of emptiness?" The monk said, "Not a single thing is it." The Master said, "Only this can be called cultivation; what do you call the kalpa of emptiness?" The monk was speechless. A monk asked, "What is the mystery within the mystery?" The Master said, "How long have you been mysterious?" The monk said, "I have been mysterious for a long time." The Master said, "If the ācārya had not met this old monk, you would almost have been killed by the mysterious." A monk asked, "The ten thousand dharmas return to the one; where does the one return to?" The Master said, "When this old monk was in Qingzhou, I made a cloth robe that weighed seven pounds." A monk asked, "At night he leaves Tuṣita, and by day he descends to Jambudvīpa; why during that interval does the jewel not appear?" The Master said, "What did you say?" The monk asked again. The Master said, "Vipaśyin Buddha set his mind to it early on, but even until now he has not attained the marvel." The Master asked the monastery director, "Where have you come from?" He replied, "I have come from offering food \[to the spirits\]." The Master said, "Why did the crows fly away?" The monastery director said, "They were afraid of me." The Master said, "You have been an administrator for ten years; how can you speak like that?" The monastery director in turn asked, "Why did the crows fly away?" The Master said, "Because the monastery director still has no murderous intent." The Master held up his bowl and said, "Thirty years from now, if you see this old monk, keep it and make offerings; if you do not see me, smash it to pieces." A monk stepped forward and said, "Thirty years from now, I dare say I will see the upādhyāya." The Master then smashed it to pieces. A monk was taking his leave. The Master asked, "Where are you going?" The monk said, "I am going to Xuefeng." The Master said, "If Xuefeng suddenly asks you, 'What words and phrases does the upādhyāya have?', how will you reply?" The monk said, "I cannot say; I ask the upādhyāya to say it." The Master said, "In winter one speaks of cold; in summer one speaks of heat." He also said, "If Xuefeng further asks you, 'What about the ultimate matter?', what will you say?" That monk again said, "I cannot say." The Master said, "Just say, 'I have come directly from Zhaozhou; I am not a messenger.'" That monk arrived at Xuefeng and recounted it exactly according to the previous words. Xuefeng said, "It had to be Zhaozhou to be able to do this." When Xuansha heard of this, he said, "Great or small, Zhaozhou does not even know his own blunder!" (Yunju Xi said, "Where was Zhaozhou's blunder? If you can detect it, that is the sthavira's eye.") A monk asked, "What is Zhaozhou's single phrase?" The Master said, "This old monk does not even have half a phrase." The monk said, "Is the upādhyāya not here?" The Master said, "This old monk is not a single phrase." A monk asked, "What is leaving home?" The Master said, "Not treading upon lofty fame; not seeking improper gain." A monk asked, "When it is completely clear and without a speck, how is it?" The Master said, "Here we do not accommodate a hired laborer." A monk asked, "What is the meaning of the Ancestral Teacher?" The Master tapped the leg of the meditation platform. The monk said, "Is it just this?" The Master said, "If you say so, take it and carry it off." A monk asked, "What is the circular figure of Vairocana?" The Master said, "Since youth I have left home, and my eyes have never been dimmed." The monk said, "Do you not act for the sake of others?" The Master said, "May you constantly see the circular figure of Vairocana." Someone asked, "Does the upādhyāya still enter hell?" The Master said, "This old monk enters first." The person said, "Why does a great kalyāṇamitra enter hell?" The Master said, "If I do not enter, who will teach and transform you?" One day, Military Commissioner Lord Wang of Zhending brought his sons to visit the monastery. The Master sat and asked, "Does the Great King understand?" The King said, "I do not understand." The Master said, "Having maintained the precepts since youth, my body is now old; seeing people, I lack the strength to step down from the meditation platform." Lord Wang respected and honored him all the more. The next day, he sent a guest general to convey a message. The Master stepped down from the meditation platform to receive him. Shortly after, the attendant asked, "When the upādhyāya saw the Great King come, you did not step down from the meditation platform; why did you step down today when a military general came?" The Master said, "It is not something you know. When a first-class person comes, I receive him from the meditation platform; when a middling person comes, I step down from the meditation platform to receive him; when an inferior person comes, I go outside the triple gate to receive him." The Master sent a fly-whisk to Lord Wang, saying, "If someone asks where it came from, just say, 'It is something this old monk could not use up in his whole life.'" The Master's mysterious words spread throughout the empire; people at the time spoke of the Zhaozhou house style, and all were awed into faithful submission. On the second day of the eleventh month in the fourth year of Qianning of the Tang dynasty, he passed away lying on his right side. His lifespan was one hundred and twenty years. (Someone once asked, "How old is the Master?" The Master said, "A string of recitation beads cannot count them all.") Later, he was posthumously granted the title Great Master Zhenji. > — English (machine translation) (machine translation) - [Previous: 10.42](https://indike.org/pramana/in.bauddha.taisho.2076.10.42) - [Next: 10.44](https://indike.org/pramana/in.bauddha.taisho.2076.10.44) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2076.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.10.43) — English, machine translation ## Linked texts (2) - [虛堂和尚語錄](https://indike.org/pramana/in.bauddha.taisho.2000.3.69) — Classical Chinese - [圓悟佛果禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1997.18.68) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.10.43](https://indike.org/pramana/in.bauddha.taisho.2076.10.43) · Pramāṇa