[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) › 12.6 # 景德傳燈錄 12.6 景德傳燈錄 12.6 - **Language:** Classical Chinese ### [12.6](https://indike.org/pramana/in.bauddha.taisho.2076.12.6) 鎮州臨濟義玄禪師。曹州南華人也。姓邢氏。幼負出塵之志。及落髮進具便慕禪宗。初在黃蘗隨眾參侍。時堂中第一座勉令問話。師乃問。如何是祖師西來的的意。黃蘗便打。如是三問三遭打。遂告辭。第一座云。早承激勸問話。唯蒙和尚賜棒。所恨愚魯。且往諸方行脚去。上座遂告黃蘗云。義玄雖是後生。却甚奇特。來辭時願和尚更垂提誘。來日師辭黃蘗。黃蘗指往大愚。師遂參大愚。愚問曰。什麼處來。曰黃蘗來。愚曰。黃蘗有何言教。曰義玄親問西來的的意。蒙和尚便打。如是三問三轉被打。不知過在什麼處。愚曰。黃蘗恁麼老婆。為汝得徹困。猶覓過在。師於是大悟云。佛法也無多子。愚乃搊師衣領云。適來道我不會。而今又道無多子。是多少來是多少來。師向愚肋下打一拳。愚托開云。汝師黃蘗。非干我事。師却返黃蘗。黃蘗問云。汝迴太速生。師云。只為老婆心切。黃蘗云。遮大愚老漢待見與打一頓。師云。說什麼待見即今便打遂鼓黃蘗一掌。黃蘗哈哈大笑。黃蘗一日普請鋤薏穀次。師在後行。黃蘗迴頭見師空手乃問。钁頭在什麼處。師云。有人將去了也。黃蘗云。近前來共汝商量。師近前叉手。黃蘗豎起钁頭云。只這箇天下人拈掇不起。還有人拈掇得起麼。師就手掣得豎起云。為什麼却在義玄手裏。黃蘗云。今日自有人普請便歸院（溈山因仰山侍立次。方舉此話未了。仰山便問。钁在黃蘗手裏。為什麼被臨濟奪却。溈山云。賊是小人智過君子）黃蘗一日普請鋤茶園。黃蘗後至。師問訊按钁而立。黃蘗曰。莫是困邪。曰才钁地何言困。黃蘗舉拄杖便打。師接杖推倒和尚。黃蘗呼維那維那拽起我來。維那拽起曰。和尚爭容得遮風漢。黃蘗却打維那。師自钁地云。諸方即火葬。我遮裏活埋（溈山問仰山。只如黃蘗與臨濟。此時意作麼生。仰山云。作賊人走却。邏賊人喫棒。溈山云。如是如是）師一日在黃蘗僧堂裏睡。黃蘗入來。以拄杖於床邊敲三下。師舉首見是和尚却睡。黃蘗打席三下去。上間見第一座。黃蘗曰。遮醉漢豈不如下間禪客坐禪。汝只管𥋙睡。上座曰。遮老和尚患風邪。黃蘗打之（溈山舉問仰山。只如黃蘗意作麼生。仰山云。一彩兩賽）師與黃蘗栽杉。黃蘗曰。深山裏栽許多樹作麼。師曰。與後人作古記。乃將鍬拍地兩下。黃蘗拈起拄杖曰。汝喫我棒了也。師作噓噓聲。黃蘗曰。吾宗到汝此記方出（溈山舉問仰山。且道黃蘗後語但囑臨濟。為復別有意旨。仰山云。亦囑臨濟亦記向後。溈山云。向後作麼生。仰山云。一人指南吳越令行。南塔和尚注云。獨坐震威此記方出。又云。若遇大風此記亦出。溈山云。如是如是）師因半夏上黃蘗山。見和尚看經。師曰。我將謂是箇人。元來是唵黑豆老和尚。住數日乃辭去。黃蘗曰。汝破夏來不終夏去。曰某甲暫來禮拜和尚。黃蘗遂打趁令去。師行數里疑此事却迴終夏。師一日辭黃蘗。黃蘗曰。什麼處去。曰不是河南即河北去。黃蘗拈起拄杖便打。師捉住拄杖曰。遮老漢莫盲枷瞎棒。已後錯打人。黃蘗喚侍者。把將几案禪板來。師曰。侍者把將火來。黃蘗曰。不然子但將去。已後坐斷天下人舌頭在。師即便發去。師到熊耳塔頭。塔主問。先禮佛先禮祖。師曰。祖佛俱不禮。塔主曰。祖佛與長老有什麼冤家俱不禮。師無對（又別舉云。師問塔主。先禮佛先禮祖。塔主曰。祖佛是什麼人弟子。師拂袖便去）師後還鄉黨。俯徇趙人之請。住于城南臨濟禪苑。學侶奔湊一日上堂曰。汝等諸人。赤肉團上有一無位真人。常向諸人面門出入。汝若不識但問老僧。時有僧問。如何是無位真人。師便打云。無位真人是什麼乾屎橛（後雪峯聞乃曰。臨濟大似白拈賊）師問樂普云。從上來一人行棒一人行喝阿那箇親。對曰總不親。師曰。親處作麼生普便喝。師乃打。師問木口和尚。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。遮僧莫是和尚親故。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（第二世）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。我於黃蘗和尚處。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。和尚合喫多少。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。 > Chan Master Yixuan of Linji in Zhenzhou was a native of Nanhua in Caozhou. His family name was Xing. From his youth he bore the aspiration to leave the dust of the world, and upon shaving his head and receiving full ordination, he took a keen interest in the Chan school. At first, he stayed with Huangbo, following the assembly in practicing and attending upon the master. At that time, the head monk in the hall urged him to ask a question. The Master then asked, “What is the exact and genuine meaning of the ancestral teacher coming from the west?” Huangbo immediately struck him. Like this, he asked three times and three times suffered a beating. Thereupon he took his leave, saying to the head monk, “Earlier I received your kind encouragement to ask a question, but I only received the upādhyāya’s blows of the staff. What I regret is my own dullness and stupidity. For now, I shall go traveling on pilgrimage to various quarters.” The sthavira then spoke to Huangbo, saying, “Although Yixuan is a junior, he is nevertheless quite extraordinary. When he comes to take his leave, may the upādhyāya be so kind as to give him further guidance and encouragement.” The next day the Master took his leave of Huangbo. Huangbo directed him to go to Dayu. The Master then went to visit Dayu. Dayu asked, “Where have you come from?” The Master said, “I have come from Huangbo.” Dayu said, “What words of teaching does Huangbo have?” The Master said, “Yixuan personally asked about the exact and genuine meaning of the coming from the west, but received the upādhyāya’s beating. Like this I asked three times and three times was beaten. I do not know where my fault lies.” Dayu said, “Huangbo was such a grandmother, thoroughly exhausting himself for you, yet you still search for where the fault lies!” Thereupon the Master had great awakening and said, “After all, there is not much to Huangbo’s Buddha-Dharma!” Dayu then seized the Master by the collar and said, “Just now you said you did not understand, and now you say there is not much to it! How much is there? How much is there?” The Master struck a fist into Dayu’s ribs. Dayu pushed him away and said, “Your teacher is Huangbo; this is none of my business.” The Master then returned to Huangbo. Huangbo asked, “Why have you returned so quickly?” The Master said, “Only because of your grandmotherly kindness.” Huangbo said, “Wait until I see that old fellow Dayu—I will give him a beating!” The Master said, “Why speak of waiting to see him? Strike right now!” and thereupon gave Huangbo a slap. Huangbo burst out into hearty laughter. One day during the general labor Huangbo was hoeing Job’s tears, and the Master was walking behind him. Huangbo turned his head, saw the Master empty-handed, and asked, “Where is the hoe?” The Master said, “Someone has taken it away.” Huangbo said, “Come forward; I will discuss it with you.” The Master stepped forward with clasped hands. Huangbo held up the hoe and said, “Only this no one in the world can lift up. Is there still anyone who can lift it up?” The Master snatched it from his hands, held it up, and said, “Why then is it in Yixuan’s hands?” Huangbo said, “Today there is naturally someone to do the general labor,” and returned to his quarters. (Guishan was standing in attendance beside Yangshan, and when he brought up this case without finishing, Yangshan immediately asked, “The hoe was in Huangbo’s hands; why was it snatched away by Linji?” Guishan said, “The thief is a petty person whose cunning surpasses that of a gentleman.”) One day during the general labor Huangbo was hoeing the tea garden. Huangbo arrived later. The Master greeted him and stood leaning on his hoe. Huangbo said, “Could you be tired?” The Master said, “I have only just begun hoeing the ground; how can you speak of being tired?” Huangbo raised his staff and was about to strike. The Master caught the staff and pushed the upādhyāya down. Huangbo called out, “Karmadāna, karmadāna, pull me up!” The karmadāna pulled him up and said, “Upādhyāya, how can you tolerate this mad fellow?” Huangbo instead struck the karmadāna. The Master hoed the ground himself and said, “In other places they cremate; here I bury alive.” (Guishan asked Yangshan, “Just then, what was the intent of Huangbo and Linji?” Yangshan said, “The one who played the thief escaped; the one who pursued the thief caught the blows.” Guishan said, “So it is, so it is.”) One day the Master was sleeping in Huangbo’s monks’ hall. Huangbo entered and knocked three times on the platform edge with his staff. The Master raised his head, saw it was the upādhyāya, and went back to sleep. Huangbo struck the mat three times and went to the upper hall where he saw the head monk. Huangbo said, “Isn’t that drunken fellow down there better than this one sitting in meditation? You are just constantly dozing off.” The sthavira said, “Is this old upādhyāya suffering from madness?” Huangbo struck him. (Guishan brought this up and asked Yangshan, “Just what was Huangbo’s intent?” Yangshan said, “One throw, two wins.”) The Master was planting cedars with Huangbo. Huangbo said, “Why plant so many trees deep in the mountains?” The Master said, “First, to create scenery for the monastery; second, to serve as a marker for future generations.” He then patted the ground twice with the spade. Huangbo picked up his staff and said, “You have already tasted my staff!” The Master made a hissing sound. Huangbo said, “When my school reaches you, this prediction will only then come forth.” (Guishan brought this up and asked Yangshan, “Tell me, did Huangbo’s parting words merely entrust Linji, or was there another meaning?” Yangshan said, “He both entrusted Linji and foretold what lay ahead.” Guishan said, “How about what lay ahead?” Yangshan said, “One man will point south, and in Wu and Yue his command will be executed.” Sthavira Nanta noted: ‘Sitting alone shaking with majesty, this prediction will only then come forth.’ He also said, ‘If encountering a great wind, this prediction will also come forth.’ Guishan said, “So it is, so it is.”) Once, during the middle of the summer retreat, the Master went up Mount Huangbo and saw the upādhyāya reading a sutra. The Master said, “I thought you were someone special; it turns out you are just an old upādhyāya who swallows black beans!” After staying a few days, he took his leave. Huangbo said, “You came breaking the summer retreat, and leave before the summer retreat ends.” The Master said, “I merely came for a short while to pay my respects to the upādhyāya.” Huangbo then beat and chased him away. The Master walked a few miles, had doubts about the matter, and returned to finish the summer. One day the Master took his leave of Huangbo. Huangbo said, “Where are you going?” The Master said, “If not to Henan, then to Hebei.” Huangbo picked up his staff and struck him. The Master seized the staff and said, “Old fellow, do not use a blind flail and a sightless staff, lest later you mistakenly strike people!” Huangbo called his attendant, “Bring the desk and meditation board!” The Master said, “Attendant, bring fire!” Huangbo said, “Not so; you just take them with you. In the future you will cut off the tongues of everyone under heaven.” The Master then departed. The Master arrived at the pagoda keeper’s place at Xiong’er. The pagoda keeper asked, “Do you pay homage to the Buddha first, or to the patriarch first?” The Master said, “I pay homage to neither patriarch nor Buddha.” The pagoda keeper said, “What enmity do the patriarch and Buddha have with you, elder, that you pay homage to neither?” The Master made no reply. (Another account says: The Master asked the pagoda keeper, “Do you pay homage to the Buddha first, or to the patriarch first?” The pagoda keeper said, “Whose disciples are the Buddha and the patriarch?” The Master shook his sleeves and departed.) Later, the Master returned to his native region. Bowing to the invitation of the people of Zhao, he resided at the Linji Chan Cloister south of the city. Students rushed there in great numbers. One day he ascended the hall and said, “Within this lump of red flesh there is a true person of no rank, constantly going in and out through the gates of your faces. If you do not recognize him, just ask this old monk.” At that time a monk asked, “What is the true person of no rank?” The Master immediately struck him and said, “What kind of dry shit-scraper is this true person of no rank!” (Later Xuefeng heard of this and said, “Linji is very much like a daylight robber.”) The Master asked Lepu, “From ancient times, one wielded the staff, one wielded the shout: which was the more intimate?” Lepu replied, “Neither was intimate.” The Master said, “What is intimacy?” Lepu gave a shout. The Master struck him. The Master asked Upādhyāya Mukou, “What is the white ox on open ground?” Mukou said, “Hūṃ!” The Master said, “Mute!” Mukou said, “What about you, elder brother?” The Master said, “This beast!” Dajue came to call on him. 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 monk be a relative or old friend of the upādhyāya? He did not bow, nor did he receive a beating.” The Master heard of this and ordered the newly arrived monk to be called. Dajue then came out. The Master said, “The great assembly says you haven’t paid your respects to the elder.” Dajue said, “Peace to you!” and returned to the assembly on his own. Magu (the second generation) came to call on him, spread his sitting cloth, and asked, “Which face of the twelve-faced Avalokiteśvara is the authentic one?” The Master got down from the rope chair, with one hand took the sitting cloth and with the other grabbed Magu, saying, “Where did the twelve-faced Avalokiteśvara go?” Magu turned around and was about to sit on the rope chair. The Master raised his staff and struck him. Magu caught it, and holding each other, they entered the abbot’s quarters. The Master ascended the hall and said, “Great assembly, one who acts for the Dharma does not shrink from losing body and life. At Upādhyāya Huangbo’s place, I received blows of the staff three times, like being brushed with mugwort branches. Now I think of taking another thrashing. Who can lay a hand on me?” At that time a monk said, “I can lay a hand on you. How many blows should the upādhyāya receive?” The Master handed him the staff. As the monk was about 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 mark is narrow; / Leaving no room for hesitation, host and guest are distinguished.’ The monk said, “What is the second phrase?” The Master said, ‘How could subtle understanding permit Asanga’s inquiry? / How could skillful means fail the mechanism that cuts off the flow?’ The monk said, “What is the third phrase?” The Master said, ‘Look at the puppet show on the scaffold: / The pulling of strings relies entirely on the person behind.’ The Master also said, “Each phrase must possess three mysterious gates; each mysterious gate must possess three essentials. There is the provisional and there is function. How do all of you understand this?” In the seventh year of the Xiantong era of the Tang, bingxu, on the tenth day of the fourth month, when about to display nirvirṇa, the Master spoke this transmission verse: ‘Flowing along the stream incessantly, one asks what it is; / Boundless true illumination is explained to others. / If you do not follow the detachment from signs and detachment from names, / After using the hair-blown sword, you must hasten to hone it.’ Having finished the verse, he passed away sitting. He was posthumously granted the imperial title Great Master Huizhao, and his pagoda was named Chengeling.” } \] , > — English (machine translation) (machine translation) - [Previous: 12.5](https://indike.org/pramana/in.bauddha.taisho.2076.12.5) - [Next: 12.7](https://indike.org/pramana/in.bauddha.taisho.2076.12.7) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2076.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.12.6) — English, machine translation ## Linked texts (1) - [鎮州臨濟慧照禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1985.1.73) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.12.6](https://indike.org/pramana/in.bauddha.taisho.2076.12.6) · Pramāṇa