[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) › 15.15 # 景德傳燈錄 15.15 景德傳燈錄 15.15 - **Language:** Classical Chinese ### [15.15](https://indike.org/pramana/in.bauddha.taisho.2076.15.15) 潭州石霜山慶諸禪師廬陵新淦人也。姓陳氏。年十三依洪井西山紹鑾禪師落髮。二十三嵩嶽受具。就洛下學毘尼之教。雖知聽制終為漸宗。迴抵大溈山法會為米頭。一日師在米寮內篩米。溈山云。施主物莫拋撒。師曰。不拋撒。溈山於地上拾得一粒云。汝道不拋撒。遮箇什麼處得來。師無對。溈山又云。莫欺遮一粒子。百千粒從遮一粒生。師曰。百千粒從遮一粒生。未審遮一粒從什麼處生。溈山呵呵笑歸方丈。晚後上堂云。大眾米裏有蟲。師後參道吾問。如何是觸目菩提。道吾喚沙彌。沙彌應諾。吾曰。添淨缾水著。吾却問師。汝適來問什麼。師乃舉前問道吾便起去。師從此惺覺。道吾曰。我疾作將欲去世。心中有物久而為患。誰可除之。師曰。心物俱非除之益患。道吾曰。賢哉賢哉。于時始為二夏之僧。因避世混俗于長沙瀏陽陶家坊。朝遊夕處人莫能識。後因洞山价和尚遣僧訪尋囊錐始露。乃舉之住石霜山。他日道吾將捨眾順世。以師為嫡嗣。躬至石霜而就之。師日勤執侍全于師禮。暨道吾歸寂。學侶雲集盈五百眾（廣語出別卷）一日謂眾曰。一代時教整理時人脚手。凡有其由皆落在今時。直至法身非身此是教家極則。我輩沙門全無肯路。若分即差。不分即坐著泥水。但由心意妄說見聞。僧問。如何是西來意。師曰。空中一片石。僧禮拜。師曰。會麼。曰不會。師曰。賴汝不會。若會即打破爾頭。問如何是和尚本分事。師曰。石頭還汗出麼。問到遮裏為什麼却道不得。師曰。脚底著口。問真身還出世也無。師曰。不出世。曰爭奈真身何。師曰。瑠璃缾子口。師居方丈。有僧在明窓外問。咫尺之間為什麼不覩師顏。師曰。我道遍界不曾藏。僧舉問雪峯。遍界不曾藏意旨如何。雪峯曰。什麼處不是石霜。僧迴舉雪峯之語呈師。師曰。老大漢有什麼死急（東禪齊云。只如雪峯是會石霜意不會石霜意。若會也他為什麼道死急。若不會作麼生。雪峰豈可不會然。法且無異。奈以師承不同解之差別。他云遍界不曾藏也。須曾學來始得會。亂說即不可）雲蓋問萬戶俱閉即不問。萬戶俱開時如何。師曰。堂中事作麼生。曰無人接得渠。師曰。道也大殺道也。只道得八九成。曰未審和尚作麼生道。師曰。無人識得渠（東禪齊云。只如石霜意作麼生。若道一般。前來為什麼不許伊。若道別有道理。又只重說一遍。且道古人意作麼生）問佛性如虛空如何師曰。臥時即有坐時即無。問忘收一足時如何。師曰不共汝同盤。問風生浪起時如何。師曰。湖南城裏大殺鬧。有人不肯過江西。因僧舉洞山參次示眾曰。兄弟秋初夏末或東去西去。直須向萬里無寸草處去始得。又曰。只如萬里無寸草處。且作麼生去。師聞之乃曰。出門便是草。僧舉似洞山。洞山曰。大唐國內能有幾人（東禪齊拈云。且道石霜會洞山意否。若道會去。只如諸上座每日折旋俯仰迎來送去。為當落路下草。為當一一合轍。若言不會洞山意。又爭解恁麼下語。還有會處麼。上座擬什麼處去。於此若明得可謂還鄉曲也。不見也會著箇語云。恁麼即不去也）師止石霜山二十年間。學眾有長坐不臥屹若株杌。天下謂之枯木眾也。唐僖宗聞師道譽遣使齎賜紫衣。師牢讓不受。光啟四年戊申二月二十日己亥示疾告寂。壽八十有二。臘五十九。三月十五日葬于院之西北隅。勅諡普會大師。塔曰見相。 > Chan Master Qingshu of Mount Shishuang in Tanzhou was a native of Xingan in Luling. His family name was Chen. At the age of thirteen, he shaved his head under Chan Master Shaoluan of West Mountain in Hongjing. At twenty-three, he received the full precepts at Mount Song, and went to Luoyang to study the vinaya teachings. Although he understood what was permitted and prohibited, it was ultimately a gradual school. He returned to Mount Dagui's Dharma assembly and served as the rice steward. One day the Master was sifting rice in the rice room. Guishan said, "Do not scatter the donors' goods." The Master said, "I am not scattering them." Guishan picked up a grain from the ground and said, "You say you are not scattering them—where did this one come from?" The Master had no reply. Guishan said again, "Do not disparage this single grain; hundreds of thousands of grains are born from this single grain." The Master said, "Hundreds of thousands of grains are born from this single grain; I wonder where this single grain was born from?" Guishan chuckled and returned to the abbot's quarters. In the evening he ascended the hall and said, "Everyone, there is an insect in the rice!" Later, the Master studied under Daowu and asked, "What is awakening right before the eyes?" Daowu called a novice. The novice answered. Daowu said, "Add water to the clean vessel." Daowu then asked the Master, "What did you just ask?" The Master brought up the previous question, and Daowu got up and walked away. From this, the Master was awakened. Daowu said, "My illness is acting up, and I am about to leave the world. There has long been something in my heart that causes affliction; who can remove it?" The Master said, "Mind and things are both non-existent; removing it only increases the affliction." Daowu said, "Excellent, excellent!" At that time, he was only a monk of two summer retreats. Evading the world and mingling with ordinary society at the Tao Family Workshop in Liuyang, Changsha, wandering by morning and residing by evening, no one could recognize him. Later, because Upādhyāya Dongshan Jie sent a monk to seek him out, the awl in the bag was finally revealed, and he was promoted to reside at Mount Shishuang. Later, when Daowu was about to leave his assembly and pass away, taking the Master as his direct heir, he went in person to Mount Shishuang to join him. The Master diligently attended upon him daily, fully observing the rites of a disciple. When Daowu entered extinction, students gathered like clouds, filling the place with over five hundred people. (His extensive words appear in a separate volume.) One day he addressed the assembly, saying, "The teachings of the generation's eras arrange the hands and feet of people of the times. Whatever has a cause falls into the present moment. Direct up to 'the Dharma-body is not a body'—this is the highest principle of the scriptural schools. For us bhikṣus, there is completely no road of affirmation. If you discriminate, then you err; if you do not discriminate, then you sit in mud and water. It is simply due to the mind's intent that seen and heard are falsely spoken of." A monk asked, "What is the meaning of the Western \[Patriarch's\] coming?" The Master said, "A slab of stone in the midst of space." The monk bowed. The Master said, "Do you understand?" \[The monk\] said, "I do not understand." The Master said, "Luckily you do not understand; if you understood, it would smash your head." \[A monk\] asked, "What is the upādhyāya's own fundamental matter?" The Master said, "Can a stone still sweat?" \[A monk\] asked, "Having arrived here, why is one instead unable to speak?" The Master said, "Put a mouth under the soles of your feet." \[A monk\] asked, "Does the true body still appear in the world or not?" The Master said, "It does not appear in the world." \[The monk\] said, "How then do we handle the true body?" The Master said, "The mouth of a lapis lazuli bottle." The Master was sitting in the abbot's quarters. A monk outside the bright window asked, "Being just a foot away, why do I not see the Master's face?" The Master said, "I say that throughout the entire world, it has never been hidden." The monk brought this up and asked Xuefeng, "What is the meaning of 'throughout the entire world, it has never been hidden'?" Xuefeng said, "Where is it not Shishuang?" The monk returned and presented Xuefeng's words to the Master. The Master said, "What pressing emergency does that old fellow have?" (Dongchan Qi said: "Did Xuefeng understand Shishuang's meaning, or did he not understand Shishuang's meaning? If he understood, why did he say he had a pressing emergency? If he did not understand, what then? How could Xuefeng not understand? However, the Dharma is not different, but due to different lineage transmissions, their understandings differ. When he said, 'Throughout the entire world, it has never been hidden,' one must have practiced it before one can understand. Speaking at random is not acceptable.") Yugai asked, "When the ten thousand doors are all closed, I will not ask; how is it when the ten thousand doors are all open?" The Master said, "What is the matter in the hall?" \[Yugai\] said, "No one can receive him." The Master said, "You have said a great deal indeed, but you have only said eighty or ninety percent." \[Yugai\] said, "I wonder what the upādhyāya would say?" The Master said, "No one can recognize him." (Dongchan Qi said: "What was Shishuang's meaning? If you say it is the same, why did he not approve him before? If you say there is another principle, he merely repeated it once more. Tell me, what was the ancient's meaning?") \[A monk\] asked, "How is it that the Buddha-nature is like empty space?" The Master said, "When lying down, it is there; when sitting, it is not." \[A monk\] asked, "How is it when one forgets to withdraw one foot?" The Master said, "I will not eat from the same plate with you." \[A monk\] asked, "How is it when the wind rises and the waves surge?" The Master said, "Inside the city of Hunan it is extremely bustling; there is someone who refuses to cross over to Jiangxi." When a monk mentioned that during Dongshan's gathering he instructed the assembly, saying, "Brothers, in early autumn and late summer, whether going east or going west, you must directly go to where there is not an inch of grass for ten thousand miles, only then will you attain it." And again, "Just as to where there is not an inch of grass for ten thousand miles, how do you go?" When the Master heard this, he said, "Stepping out the door, there is already grass." The monk related this to Dongshan. Dongshan said, "Within the great Tang realm, how many such people could there be?" (Dongchan Qi commented: "Tell me, did Shishuang understand Dongshan's meaning or not? If you say he understood, then as all you sthaviras daily turn, bend, bow, welcome, and see off, are you falling by the wayside among the grass, or are you in every case fitting into the groove? If you say he did not understand Dongshan's meaning, how could he utter such words? Is there any point of understanding? Where do you sthaviras intend to go? If you can be clear about this, it can be called returning to your native village. Have you not seen that someone made a turning word and said, 'If so, then I will not go'?") During the Master's twenty years on Mount Shishuang, the assembly of students sat continuously without lying down, towering like tree stumps; the world called them the "withered wood assembly." When Emperor Xizong of the Tang heard of the Master's reputation for the Way, he dispatched an envoy carrying the gift of a purple robe, but the Master firmly declined and would not accept it. In the fourth year of Guangqi (wushen), on the twentieth day (yihai) of the second month, he manifested illness and announced his passing, at the age of eighty-two, with fifty-nine years in the monastic order. On the fifteenth day of the third month, he was buried in the northwest corner of the cloister. By imperial decree, he was posthumously bestowed the title Grand Master Puhui, and his stupa was named Jianxiang ("Seeing Characteristics"). > — English (machine translation) (machine translation) - [Previous: 15.14](https://indike.org/pramana/in.bauddha.taisho.2076.15.14) - [Next: 15.16](https://indike.org/pramana/in.bauddha.taisho.2076.15.16) - [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.15.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.15.15](https://indike.org/pramana/in.bauddha.taisho.2076.15.15) · Pramāṇa