[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) › 11.3 # 景德傳燈錄 11.3 景德傳燈錄 11.3 - **Language:** Classical Chinese ### [11.3](https://indike.org/pramana/in.bauddha.taisho.2076.11.3) 袁州仰山慧寂禪師韶州懷化人也。姓葉氏。年十五欲出家父母不許。後二載師斷手二指跪致父母前。誓求正法以答劬勞。遂依南華寺通禪師落髮。未登具即遊方。初謁耽源已悟玄旨。後參溈山遂升堂奧。祐問曰汝是有主沙彌無主沙彌。師曰。有主。曰在什麼處。師從西過東立。祐知是異人便垂開示。師問。如何是真佛住處。祐曰。以思無思之妙。返思靈焰之無窮。思盡還源性。相常住。事理不二真佛如如。師於言下頓悟。自此執侍。尋往江陵受戒住夏探律藏。後參巖頭。巖頭舉起拂子。師展坐具。巖拈拂子置背後。師將坐具搭肩上而出。巖云。我不肯汝放。只肯汝收。又問石室。佛之與道相去幾何。石室云。道如展手佛似握拳。乃辭石室。石室門送召云。子莫一向去。已後却來我邊（雲居錫云。要會麼。如今歸堂去。明日却上來。）韋宙就溈山請一伽陀。溈山曰。覿面相呈猶是鈍漢。豈況形於紙筆。乃就師請。師於紙上畫一圓相。注云。思而知之落第二頭。不思而知落第三首。一日隨溈山開田。師問曰。遮頭得恁麼低。那頭得恁麼高。祐曰。水能平物但以水平。師曰。水也無憑。和尚但高處高平低處低平。祐然之。有施主送絹。師問。和尚受施主如是供養將何報答。祐敲禪床示之師曰。和尚何得將眾人物作自己用。祐忽問師什麼處去來。師曰田中來。祐曰。田中多少人。師插鍬而立。祐曰。今日南山大有人刈茅在。師舉鍬而去（玄沙云。我若見即蹋倒鍬子。僧問鏡清。仰山插鍬意旨如何。清云。狗銜赦書諸侯避道。又問。只如玄沙蹋鍬其意如何。清云。勿奈船何打破𡰷。斗又問。南山刈茅意旨如何。清云。李靖三兄久經行陣。雲居錫云。且道。鏡清下此一判著不著。又僧問禾山云。仰山插鍬意旨如何。禾山云。汝問我。僧云。玄沙蹋鍬意旨如何。禾山云。我問汝）師在溈山牧牛時。第一座曰。百億毛頭百億師子現。師不答。歸侍立。第一座上問訊。師舉前語問云。適來道百億毛頭百億師子現。豈不是。上座曰是。師曰正當現時毛前現。毛後現上座曰。現時不說前後。師乃出。祐曰。師子腰折也。溈山上座舉起拂子曰。若人作得道理即與之。師曰。某甲作得道理。還得否。上座曰。但作得道理便得。師乃掣拂子將去（雲居錫云。什麼處是仰山道理）一日雨下。上座曰。好雨寂闍梨。師曰。好在什麼處。上座無語。師曰。某甲却道得。上座曰。好在什麼處。師指雨。溈山與師遊行次。烏銜一紅柿落前。祐將與師。師接得以水。洗了却與祐。祐曰子什麼處得來。師曰此是和尚道德所感。祐曰汝也不得空然即分半與師（玄沙云。大小溈山被仰山一坐至今起不得）師浣衲衣次。耽源曰正恁麼時作。麼生。師曰正恁麼時。向什麼處見。師盤桓溈。山前後十五載。凡有語句學眾無不弭伏。暨受溈山密印。領眾住王莽山。化緣未契遷止仰山學徒臻萃。師上堂示眾云。汝等諸人各自回光返顧莫記吾言。汝無始劫來背明投暗。妄想根深卒難頓拔。所以假設方便奪汝麁識。如將黃葉止啼。有什麼是處。亦如人將百種貨物與金寶作一鋪。貨賣祇擬輕重來機。所以道。石頭是真金鋪。我遮裏是雜貨鋪。有人來覓鼠糞我亦拈與。他來覓真金我亦拈與。他時有僧問。鼠糞即不要。請和尚真金。師云。齧鏃擬開口。驢年亦不會。僧無對。師云。索喚則有交易。不索喚則無我。若說禪宗身邊要一人相伴亦無。豈況有五百七百眾耶。我若東說西說。則爭頭向前采拾。如將空拳誑小兒都無實處。我今分明向汝說聖邊事且莫將心湊泊。但向自己性海如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本不愁其末。他時後日自具去在。若未得本縱饒將情學他亦不得。汝豈不見。溈山和尚云。凡聖情盡體露真常事理不二即如如佛。問如何是祖師意。師以手於空作圓相。相中書佛字。僧無語。師謂第一坐曰。不思善不思惡正恁麼時作麼生。對曰。正恁麼時是某甲放身命處。師曰。何不問老僧。對曰。正恁麼時不見有和尚。師曰。扶吾教不起。師因歸溈山省覲。祐問。子既稱善知識。爭辨得諸方來者。知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見諸方僧來便竪起拂子。問伊。諸方還說遮箇不說。又云。遮箇且置。諸方老宿意作麼生。祐歎曰。此是從上宗門中牙爪。祐問。大地眾生業識茫茫無本可據。子作麼生知他有之與無。師曰。慧寂有驗處。時有一僧從面前過。師召云。闍梨其僧回頭。師曰。和尚遮箇便是業識茫茫無本可據。祐曰。此是師子一滴乳。迸散六斛驢乳。鄭愚相公問。不斷煩惱而入涅槃時如何。師竪起拂子。公曰。入之一字不要亦得。師曰。入之一字不為相公（法燈別云。相公不用煩惱）師問僧。什麼處來。曰幽州。師曰。我恰要箇幽州信米作麼價。曰某甲來時無端從市中過。蹋折他橋梁。師便休。師見僧來竪起拂子。其僧便喝。師曰。喝即不無。且道老僧過在什麼處。僧曰。和尚不合將境示人。師乃打之。師問香嚴。師弟近日見處如何。嚴曰。某甲卒說不得。乃有偈曰。去年貧未是貧。今年貧始是貧。去年無卓錐之地。今年錐也無。師曰。汝只得如來禪。未得祖師禪（玄覺云。且道如來禪與祖師禪分不分。長慶稜云。一時坐却）溈山封一面鏡寄師。師上堂提起云。且道。是溈山鏡仰山鏡。有人道得即不撲破。眾無對。師乃撲破。師問。雙峯師弟近日見處如何對曰。據某甲見處。實無一法可當情。師曰。汝解猶在境。雙峯曰。某甲只如此。師兄如何。師曰。汝豈無能知無一法可當情者。溈山聞云。寂子一句疑殺天下人（玄覺云。金剛經道。實無一法然燈佛與我受記。他道實無一法可當情。為什麼道。解猶在境。且道利害在什麼處）僧問。法身還解說法也無。師曰。我說不得。別有一人說得。曰說得底人在什麼處。師推出枕子溈山聞云。寂子用劍刃上事。師閉目坐次。有僧潛來身邊立師開目於地上作一圓相。相中書水字顧視其僧。僧無語。師携一杖子。僧問什麼處得。師便拈向背後。僧無語。師問一僧。汝會什麼。僧曰。會卜。師提起拂子曰。遮箇六十四卦中阿那卦收。無對。師自代云。適來是雷天大壯。如今變為地火明夷。師問僧。名什麼。曰靈通。師曰。便請入燈籠。曰早箇入了也（法眼別云。喚什麼作燈籠）僧問。古人道。見色便見心禪床是色。請和尚離色指學人心。師云。那箇是禪床指出來。僧無語（玄覺云。忽然被伊却指禪床。作麼生對伊好。有僧云。却請和尚道。玄覺代拊掌三下）僧問。如何是毘盧師。師乃叱之。又問。如何是和尚師。師曰。莫無禮。師共一僧語。傍有僧曰。語底是文殊默底是維摩。師曰。不語不默底莫是汝否。僧默之師曰。何不現神通。僧曰。不辭現神通。只恐和尚收入教。師曰。鑒汝來處。未有教外底眼。問天堂地獄相去幾何。師將拄杖畫地一畫。師住觀音時出牓云。看經次不得問事。後有僧來問訊。見師看經傍立而待。師卷却經問。會麼。僧曰。某甲不看經爭得會。師曰。汝已後會去在（其僧到巖頭。巖頭問。什麼處來。僧云。江西觀音來。巖頭云。和尚有何言句。其僧舉前語。巖頭云。遮箇老師。我將謂被故紙埋却。元來猶在）僧問。禪宗頓悟畢竟入門的意如何。師曰。此意極難。若是祖宗門下上根上智。一聞千悟得大總持。此根人難得。其有根微智劣。所以古德道。若不安禪靜慮到遮裏總須茫然。僧曰。除此格外。還別有方便令學人得入也無。師曰。別有別無令汝心不安。汝是什麼處人。曰幽州人。師曰。汝還思彼處否。曰常思。師曰。彼處樓臺林苑人馬駢闐。汝返思底還有許多般也無。僧曰。某甲到遮裏一切不見有。師曰。汝解猶在境。信位即是。人位即不是。據汝所解只得一玄。得坐披衣向後自看。其僧禮謝而去。師始自仰山後遷觀音。接機利物為禪宗標準。遷化前數年有偈曰。 > Chan Master Huiji of Mount Yang in Yuanzhou was a native of Huaihua in Shaozhou. His secular surname was Ye. When he was fifteen he wished to leave home, but his parents would not permit it. Two years later, the master chopped off two of his fingers, knelt before his parents, and vowed to seek the correct Dharma in order to repay their toil and care. He thereupon took tonsure under Chan Master Tong at Nanhua Temple. Before receiving full ordination, he set out to travel on pilgrimage. When he first visited Danyuan, he was already enlightened to the profound purport. Later he studied under Guishan and thereupon ascended to the inner sanctum. Guishan asked him, 'Are you a novice who has a master, or a novice who has no master?' The master said, 'I have a master.' Guishan said, 'Where is he?' The master crossed from the west to the east and stood there. Guishan knew he was an extraordinary person and at once gave him instruction. The master asked, 'What is the dwelling place of the true Buddha?' Guishan said, 'By the wonder of thinking without thought, reflect back upon the boundlessness of the numinous flame. When thought is exhausted, return to the source; nature and characteristics are eternally abiding, phenomena and principle are not two: this is the true Buddha of suchness.' Upon these words, the master was suddenly enlightened. From this time on he served as attendant. Soon he went to Jiangling to receive the precepts, stayed for the summer retreat, and investigated the Vinaya Piṭaka. Later he visited Yantou. Yantou raised his whisk. The master spread out his sitting cloth. Yantou picked up the whisk and placed it behind his back. The master draped his sitting cloth over his shoulder and went out. Yantou said, 'I do not approve your letting go; I only approve your taking in.' He also asked Shishi, 'How far apart are the Buddha and the Way?' Shishi said, 'The Way is like opening the hand; the Buddha is like making a fist.' He then took his leave of Shishi. Shishi saw him to the gate, called out, and said, 'Do not just go off in one direction; later you should come back to my side.' (Yunju Xi said, 'Do you want to understand? For now, return to the hall; come up again tomorrow.') Wei Zhou went to Guishan and requested a gāthā. Guishan said, 'To present it face-to-face would still make one a dullard, how much more to put it into paper and ink?' He then went to the master and made the request. The master drew a circular figure on paper and wrote a note: 'To know it through reflection falls into the secondary; to know it without reflection falls into the tertiary.' One day he accompanied Guishan in clearing a field. The master asked, 'Why is this end so low and that end so high?' Guishan said, 'Water can level things; just level them with water.' The master said, 'Water is also unreliable. Upādhyāya, just let high places be level with the high, and low places be level with the low.' Guishan agreed. A donor sent some silk. The master asked, 'The Upādhyāya receives such offerings from a donor; with what will you repay him?' Guishan knocked on his meditation chair to show him. The master said, 'How can the Upādhyāya take the property of the assembly for his own use?' Guishan suddenly asked the master, 'Where have you come from?' The master said, 'I have come from the fields.' Guishan said, 'How many people were in the fields?' The master thrust his spade into the ground and stood there. Guishan said, 'Today on the south mountain there are plenty of people cutting thatch.' The master picked up his spade and walked away. (Xuansha said, 'Had I seen him, I would have kicked over the spade.' A monk asked Jingqing, 'What was the meaning of Yangshan thrusting the spade into the ground?' Jingqing said, 'A dog carries the imperial pardon in its mouth; the feudal lords yield the road.' He also asked, 'What was Xuansha's meaning in kicking over the spade?' Jingqing said, 'Unable to do anything about the boat, one smashes the bailing scoop.' He also asked, 'What was the meaning of cutting thatch on the south mountain?' Jingqing said, 'General Li Jing's third elder brother has long been experienced in battle formations.' Yunju Xi said, 'Tell me, did Jingqing hit the mark with this judgment or not?' Another monk asked Heshan, 'What was the meaning of Yangshan thrusting the spade into the ground?' Heshan said, 'You ask me.' The monk said, 'What was the meaning of Xuansha kicking over the spade?' Heshan said, 'I ask you.') While the master was herding cattle at Guishan, the head monk said, 'On hundreds of millions of hair-tips, hundreds of millions of lions appear.' The master did not answer. He returned and stood in attendance. When the head monk came up to inquire after him, the master brought up the previous remark and asked, 'Just now you said that on hundreds of millions of hair-tips, hundreds of millions of lions appear. Was it not so?' The sthavira said, 'It was.' The master said, 'Right when they appear, do they appear before the hair or behind the hair?' The sthavira said, 'When they appear, one does not speak of before or behind.' The master then went out. Guishan said, 'The lion's back is broken.' The sthavira of Guishan raised his whisk and said, 'If someone can speak a principle, I will give it to him.' The master said, 'I can speak a principle. May I have it?' The sthavira said, 'As long as you can speak a principle, you may have it.' The master then snatched the whisk and walked off with it. (Yunju Xi said, 'Where was Yangshan's principle?') One day rain fell. The sthavira said, 'Good rain, Ācārya Ji!' The master said, 'Where is it good?' The sthavira had no words. The master said, 'I, on the contrary, can say it.' The sthavira said, 'Where is it good?' The master pointed to the rain. Once, when Guishan was strolling with the master, a crow holding a red persimmon dropped it before them. Guishan was about to give it to the master. The master took it, washed it with water, and returned it to Guishan. Guishan said, 'Where did you get this?' The master said, 'This was evoked by the Upādhyāya's virtue and Way.' Guishan said, 'You shouldn't get nothing for it either,' and then divided it in half with the master. (Xuansha said, 'Great and small Guishan was pinned down by Yangshan in one stroke and to this day cannot get up.') Once, while the master was washing his patchwork robe, Danyuan said, 'Right at this very moment, what is happening?' The master said, 'Right at this very moment, where can it be seen?' The master lingered at Guishan for fifteen years in all. Whenever he spoke words, none among the assembly of students failed to submit. Having received Guishan's secret seal, he led an assembly and dwelled on Mount Wangmang. His affinity for transforming others was not yet aligned, so he moved and stayed on Mount Yang, where students gathered in great numbers. The master ascended the hall and instructed the assembly, saying: 'All of you, each of you must turn your light around and reflect back upon yourselves; do not memorize my words. For beginningless kalpas you have turned your backs on the light and plunged into darkness. The roots of your delusive thinking are deep, and it is difficult to uproot them suddenly. Therefore, provisional skillful means are devised to strip away your coarse consciousness, like using yellow leaves to stop a child's crying—what truth is there in it? It is also like a person who stocks hundreds of kinds of goods together with gold and jewels in one shop to sell, only aiming at the weight of the incoming faculties. Therefore it is said: Shitou is a pure gold shop; here of mine is a general store. If someone comes seeking rat dung, I pick it up and give it to him; if he comes seeking pure gold, I also pick it up and give it to him.' At the time a monk asked, 'I do not want rat dung; please give me the Upādhyāya's pure gold.' The master said, 'If you bite the arrowhead intending to open your mouth, you will not understand it even in the year of the donkey.' The monk had no reply. The master said, 'If there is demand and calling, then there is commerce; if there is no demand and calling, then there is none. If I speak of the Chan school, having even one person at my side to keep me company is lacking; how much less five or seven hundred people! If I speak this way and that, you will vie with one another to rush forward and pick it up, like fooling little children with an empty fist, with no reality in it whatsoever. Now I speak clearly to you of matters on the side of the sages: for now, do not try to match your mind to them. Just cultivate in accordance with reality toward your own ocean of nature. You do not need the three clarities and six supernatural penetrations. Why? These are matters on the peripheral side of the sages. For now, you must recognize the mind and penetrate to the root. If you only attain the root, do not worry about the branches. In other days and later times, they will naturally be complete. If you have not attained the root, even if you try to study others with your emotional consciousness, you will not succeed. Have you not seen what Upādhyāya Guishan said? "When the sentiments of ordinary person and sage are exhausted, the body reveals the true and constant; phenomena and principle are not two—this is the Buddha of suchness."' A monk asked, 'What is the ancestral master's intention?' The master drew a circular figure in the air with his hand and wrote the character 'Buddha' inside the figure. The monk had no words. The master said to the head monk, 'Not thinking of good, not thinking of evil, right at this very moment, what is it?' He replied, 'Right at this very moment is where I cast away my body and life.' The master said, 'Why don't you ask this old monk?' He replied, 'Right at this very moment, I do not see that there is an Upādhyāya.' The master said, 'You cannot uphold my teaching.' The master once returned to Guishan to pay his respects. Guishan asked, 'Since you are called a kalyāṇamitra, how do you distinguish whether those coming from all quarters know it is there or do not know it is there, have a master's transmission or have no master's transmission, are scholars of doctrine or scholars of the mysterious? Try to tell me.' The master said, 'Huiji has a testing place: whenever I see a monk come from any quarter, I immediately hold up my whisk and ask him, "Do they also speak of this in all quarters, or do they not speak of it?" Furthermore, I say, "Leaving this aside for now, what is the meaning of the venerable elders in all quarters?"' Guishan sighed and said, 'These are the fangs and claws of our ancestral school from antiquity.' Guishan asked, 'The karmic consciousness of sentient beings across the great earth is vast and indistinct, with no root to rely upon. How do you know whether they have it or do not have it?' The master said, 'Huiji has a testing place.' At that moment a monk walked past in front of them. The master called out, 'Ācārya!' The monk turned his head. The master said, 'Upādhyāya, this very one is vast and indistinct karmic consciousness, with no root to rely upon.' Guishan said, 'This is a single drop of lion's milk, scattering six bushels of donkey's milk.' Minister Zheng Yu asked, 'What is it like when one enters nirvāṇa without severing defilements?' The master held up his whisk. The minister said, 'It would also be fine not to use the word "enter".' The master said, 'The word "enter" is not for the minister.' (Fadeng gave an alternative reply: 'The minister need not be troubled.') The master asked a monk, 'Where have you come from?' He said, 'Youzhou.' The master said, 'I just happen to need news from Youzhou: what is the price of rice there?' He said, 'When I was coming, without reason I passed through the market and trampled down their bridge.' The master then ceased. The master saw a monk coming and held up his whisk. The monk immediately shouted. The master said, 'A shout is not without its point; tell me, where is this old monk's fault?' The monk said, 'It was not fitting for the Upādhyāya to show an objective realm to a person.' The master then struck him. The master asked Xiangyan, 'Junior brother, how has your view been recently?' Xiangyan said, 'I cannot speak of it at once.' He then offered a gāthā: 'Last year's poverty was not yet poverty; / this year's poverty is true poverty. / Last year there was no ground to plant an awl; / this year even the awl is gone.' The master said, 'You have only attained the Tathāgata Chan; you have not yet attained the ancestral master Chan.' (Xuanjue said, 'Tell me, are Tathāgata Chan and ancestral master Chan divided or not?' Changqing Leng said, 'Both are settled at once.') Guishan wrapped up a mirror and sent it to the master. The master ascended the hall, held it up, and said, 'Tell me, is this Guishan's mirror or Yangshan's mirror? If someone can say, I will not smash it.' The assembly had no reply. The master then smashed it. The master asked, 'Junior brother Shuangfeng, how has your view been recently?' He replied, 'According to my view, truly not a single phenomenon can engage the sentiments.' The master said, 'Your understanding is still in the objective realm.' Shuangfeng said, 'Mine is only like this; how is it with elder brother?' The master said, 'Are you without that which is able to know that not a single phenomenon can engage the sentiments?' Guishan heard of this and said, 'A single phrase from Ji completely perplexes the world.' (Xuanjue said, 'The Diamond Sūtra says, "There is truly no phenomenon by which the Buddha Dīpaṃkara bestowed a prediction upon me." He says, "Truly not a single phenomenon can engage the sentiments." Why did he say, "Your understanding is still in the objective realm"? Tell me, where does the crux lie?') A monk asked, 'Does the Dharma body know how to expound the Dharma or not?' The master said, 'I cannot expound it, but someone else can.' The monk said, 'Where is the person who can expound it?' The master pushed forward a pillow. Guishan heard of this and said, 'Ji uses matters on the edge of a sword.' While the master was sitting with his eyes closed, a monk crept over and stood beside him. The master opened his eyes, drew a circular figure on the ground, wrote the character 'water' inside the figure, and looked at the monk. The monk had no words. The master was carrying a staff. A monk asked, 'Where did you get it?' The master immediately swung it behind his back. The monk had no words. The master asked a monk, 'What do you understand?' The monk said, 'I understand divination.' The master held up his whisk and said, 'Among the sixty-four hexagrams, which hexagram encompasses this?' The monk had no reply. The master said on his behalf, 'Just now it was Thunder and Heaven: Great Strength (Dazhuang); now it changes into Earth and Fire: Darkening of the Light (Mingyi).' The master asked a monk, 'What is your name?' He said, 'Lingtong (Numinous Penetration).' The master said, 'Please enter the lantern then.' The monk said, 'I entered it long ago.' (Fayan gave an alternative reply: 'What do you call a lantern?') A monk asked, 'The ancients said, "Upon seeing form, one immediately sees mind." The meditation chair is form; please, Upādhyāya, point out the student's mind apart from form.' The master said, 'Which one is the meditation chair? Point it out.' The monk had no words. (Xuanjue said, 'If suddenly he had pointed right back to the meditation chair, how would it be best to respond to him?' A monk said, 'I ask the Upādhyāya to speak.' Xuanjue clapped his hands three times on his behalf.) A monk asked, 'What is the teacher of Vairocana?' The master shouted at him. He asked again, 'What is the Upādhyāya's teacher?' The master said, 'Do not be impolite.' The master was speaking with a monk. A monk nearby said, 'The one who speaks is Mañjuśrī; the one who is silent is Vimalakīrti.' The master said, 'Is the one who neither speaks nor is silent not you?' The monk fell silent. The master said, 'Why don't you manifest supernatural powers?' The monk said, 'I do not shrink from manifesting supernatural powers; I only fear the Upādhyāya would subsume it under the teachings.' The master said, 'Discerning where you come from, you do not yet have the eye that is outside the teachings.' A monk asked, 'How far apart are heaven and hell?' The master drew a line on the ground with his staff. When the master dwelled at Guanyin, he posted a placard saying, 'While reading the scriptures, one must not ask about matters.' Later a monk came to pay respects, saw the master reading a scripture, and waited standing at his side. The master rolled up the scripture and asked, 'Do you understand?' The monk said, 'I was not reading the scripture, so how could I understand?' The master said, 'You will understand later on.' (That monk arrived at Yantou's place. Yantou asked, 'Where have you come from?' The monk said, 'I have come from Guanyin in Jiangxi.' Yantou said, 'What words did the Upādhyāya have?' The monk brought up the previous remark. Yantou said, 'This old master! I thought he was buried under old paper, but it turns out he is still there.') A monk asked, 'What is the essential meaning of ultimately entering the gate through sudden enlightenment in the Chan school?' The master said, 'This meaning is extremely difficult. If it is someone of superior capacity and superior wisdom under the ancestral masters, who upon hearing one thing awakens to a thousand and attains the great dhāraṇī—people of this capacity are rare. For those of slight capacity and inferior wisdom, the ancient virtues therefore said: "If one does not calm Chan and quiet thought, upon arriving here one will inevitably be entirely at a loss."' The monk said, 'Apart from this exceptional path, is there any other skillful means to enable a student to gain entry?' The master said, 'To say there is another or there is no other makes your mind unsettled. Where are you from?' The monk said, 'A person of Youzhou.' The master said, 'Do you still think of that place?' The monk said, 'I often think of it.' The master said, 'In that place, there are towers, pavilions, groves, and gardens, with people and horses crowding together; in your reflecting back, are there still so many kinds of things?' The monk said, 'When I arrive here, I see nothing whatsoever.' The master said, 'Your understanding is still in the objective realm. It is correct for the stage of faith, but not correct for the stage of person. According to your understanding, you have only attained one mystery. Take your seat and put on your robe; examine yourself hereafter.' The monk bowed in thanks and departed. The master began at Mount Yang and later moved to Guanyin, responding to faculties and benefiting beings, becoming a standard for the Chan school. Several years before his passing, he spoke a gāthā: > — English (machine translation) (machine translation) - [Previous: 11.2](https://indike.org/pramana/in.bauddha.taisho.2076.11.2) - [Next: 11.4](https://indike.org/pramana/in.bauddha.taisho.2076.11.4) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.2076.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.11.3) — English, machine translation ## Linked texts (3) - [宏智禪師廣錄](https://indike.org/pramana/in.bauddha.taisho.2001.2.78) — Classical Chinese - [大慧普覺禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1998a.27.17) — Classical Chinese - [袁州仰山慧寂禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1990.1.48) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.11.3](https://indike.org/pramana/in.bauddha.taisho.2076.11.3) · Pramāṇa