[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) › 15.10 # 景德傳燈錄 15.10 景德傳燈錄 15.10 - **Language:** Classical Chinese ### [15.10](https://indike.org/pramana/in.bauddha.taisho.2076.15.10) 鄂州清平山令遵禪師東平人也。姓王氏。少依本州北菩提寺。唐咸通六年落髮。後詣滑州開元寺受具攻律學。一旦謂同流曰。夫沙門應決徹死生玄通佛理。若乃孜孜卷軸役役拘文。悉數海沙徒勞片心。遂罷所業遠參禪會。至江陵白馬寺。堂中遇一老宿名曰慧勤。師親近詢請勤曰。吾久侍丹霞。今既垂老倦於提誘。汝可往謁翠微。彼即吾同參也。師禮辭而去。造于翠微之堂。問如何是西來的的意。翠微曰。待無人即向汝說。師良久曰。無人也請師說。翠微下禪床引師入竹園。師又曰。無人也請和尚說。翠微指竹曰。遮竿得恁麼長。那竿得恁麼短。師雖領其微言猶未徹其玄旨。文德元年抵上蔡。會州將重法創大通禪苑。請闡宗要。師自舉初見翠微語句。謂眾曰。先師入泥入水為我。自是我不識好惡。師自此化導將十稔。至光化中領徒百餘遊鄂州。從節度使杜洪請居清平山安樂院。上堂曰。諸上坐。夫出家人須會佛意始得。若會佛意不在僧俗男女貴賤。但隨家豐儉安樂便得。諸上坐。盡是久處叢林遍參尊宿。且作麼生會佛意。試出來大家商量。莫空氣高。至後一事無成一生空度。若未會佛意。直饒頭上出水足下出火燒身鍊臂。聰慧多辯聚徒一千二千。說法如雲如雨。講得天華亂墜。只成箇邪說爭競是非。去佛法大遠在。諸人幸值色身安健不值諸難。何妨近前。著些工夫體取佛意好。時有僧問。如何是大乘。師曰。麻索曰如何是小乘。師曰。錢貫。問如何是清平家風。師曰。一斗麫作三箇蒸餅。問如何是禪。師曰。胡孫上樹尾連顛。問如何是有漏。師曰。笊籬。曰如何是無漏。師曰。木杓。問覿面相呈時如何。師曰。分付與典坐。自餘逗機方便靡徇時情。逆順卷舒語超格量。天祐十六年正月二十五日午時歸寂。壽七十有五。周顯德六年勅諡法喜禪師。塔曰善應。 > Chan Master Lingzun of Mount Qingping in Ezhou was a native of Dongping surnamed Wang. In his youth he relied upon the Northern Bodhi Monastery in his home prefecture. In the sixth year of the Xiantong reign era of the Tang dynasty, he had his head shaved. Later he went to Kaiyuan Monastery in Huazhou to receive full ordination and diligently studied the Vinaya. One day he said to his peers, "A śramaṇa should penetrate birth and death and deeply fathom the Buddha's principle. If one merely toils over scrolls and volumes and binds oneself to the letters, it is like counting the sands of the sea—a vain expenditure of mind." Thereupon he abandoned his studies and travelled far to attend Chan gatherings. Arriving at Baima Monastery in Jiangling, he met an elder in the hall named Huaiqin. The Master approached him with queries, and Qin said, "I attended Danxia for a long time. Now that I am old, I am weary of guiding others. You may go call upon Cuiwei; he is my fellow practitioner." The Master bowed, took his leave, and departed. Reaching Cuiwei's hall, he asked, "What is the exact meaning of the coming from the West?" Cuiwei said, "Wait until there is no one around, and then I will tell you." After a good while, the Master said, "There is no one here; please, Master, speak." Cuiwei stepped down from the meditation platform and led the Master into a bamboo grove. The Master said again, "There is no one here; please, upādhyāya, speak." Cuiwei pointed to the bamboo and said, "This stalk is so long; that stalk is so short." Although the Master took in these subtle words, he had not yet thoroughly penetrated their profound import. In the first year of the Wende reign era, he arrived at Shangcai. It happened that the prefectural governor, revering the Dharma, founded the Datong Chan Cloister and invited him to expound the essentials of the school. The Master himself brought up the words from his first meeting with Cuiwei and told the assembly, "My late master entered the mud and water on my behalf; it was just that I failed to recognize good and bad." From then on, the Master taught and guided for nearly ten years. In the Guanghua reign era, leading over a hundred disciples, he traveled to Ezhou. Complying with the invitation of the Military Commissioner Du Hong, he took up residence at the Anle Cloister on Mount Qingping. Entering the hall, he said: "Sthaviras, those who have left home must comprehend the Buddha's meaning before they can attain it. If you comprehend the Buddha's meaning, it does not depend on being monk or lay, male or female, noble or base; simply following the abundance or frugality of your household in peace and contentment is sufficient. Sthaviras, you have all long dwelled in monasteries and called upon venerable elders far and wide. How, then, do you comprehend the Buddha's meaning? Try coming forward so we may discuss it together. Do not merely hold your heads high in vanity, only to end up accomplishing nothing and spending a lifetime in vain. If you have not comprehended the Buddha's meaning, even if water gushes from your head and fire flares from your feet, even if you burn your body and scorch your arms, even if you are wise, eloquent, gather one or two thousand disciples, preach the Dharma like clouds and rain, and lecture so that heavenly flowers fall in wild profusion, it will only amount to heterodox talk, contention, and disputes over right and wrong, remaining vastly distant from the Buddha Dharma. You are fortunate to have physical bodies that are safe and healthy, and not to have met with disasters. What is to stop you from stepping forward, putting in some effort, and realizing the Buddha's meaning for yourselves?" At that time a monk asked, "What is the Great Vehicle?" The Master said, "A hemp rope." The monk asked, "What is the Lesser Vehicle?" The Master said, "A string of coins." The monk asked, "What is the house style of Qingping?" The Master said, "One dou of flour makes three steamed cakes." The monk asked, "What is Chan?" The Master said, "A monkey climbs a tree, its tail swaying." The monk asked, "What is 'with outflows'?" The Master said, "A bamboo strainer." The monk asked, "What is 'without outflows'?" The Master said, "A wooden ladle." The monk asked, "How is it when meeting face to face?" The Master said, "Hand it over to the head cook." The rest of his skillful means in responding to capacities did not follow worldly sentiments at all. His words transcending all conventional standards in going with or against, rolling up or unfolding. On the twenty-fifth day of the first month at the hour of the horse in the sixteenth year of the Tianyou reign era, he entered quiescence at the age of seventy-five. In the sixth year of the Xiande reign era of the Zhou dynasty, he was posthumously granted the imperial title Chan Master Faxi ('Dharma Joy'), and his stūpa was named Shanying ('Auspicious Response'). > — English (machine translation) (machine translation) - [Previous: 15.9](https://indike.org/pramana/in.bauddha.taisho.2076.15.9) - [Next: 15.11](https://indike.org/pramana/in.bauddha.taisho.2076.15.11) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.2076.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.15.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.15.10](https://indike.org/pramana/in.bauddha.taisho.2076.15.10) · Pramāṇa