[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) › 15.23 # 景德傳燈錄 15.23 景德傳燈錄 15.23 - **Language:** Classical Chinese ### [15.23](https://indike.org/pramana/in.bauddha.taisho.2076.15.23) 他日因供養雲巖真。有僧問曰。先師道只遮是莫便是否。師曰是。僧曰。意旨如何。師曰。當時幾錯會先師語。曰未審先師還知有也無。師曰。若不知有爭解恁麼道。若知有爭肯恁麼道（長慶稜云。既知有為什麼恁麼道。又云。養子方知父慈）師在泐潭見初上座示眾云。也大奇也大奇佛界道界不思議。師曰。佛界道界即不問。且如說佛界道界。是什麼人。只請一言。初良久無對。師曰。何不急道。初曰。爭即不得。師曰。道也未曾道。說什麼爭即不得。初無對。師曰。佛之與道只是名字。何不引教。初曰。教道什麼。師曰。得意忘言。初曰。猶將教意向心頭作病在。師曰。說佛界道界病大小。初因此遷化。師至唐大中末。於新豐山接誘學徒。厥後盛化豫章高安之洞山（今筠州也）因為雲巖諱日營齋。有僧問。和尚於先師處得何指示。師曰。雖在彼中不蒙他指示。僧曰。既不蒙指示。又用設齋作什麼。師曰。然雖如此焉敢違背於他。僧問。和尚初見南泉發迹。為什麼與雲巖設齋。師曰。我不重先師道德。亦不為佛法。只重不為我說破。又因設忌齋。僧問。和尚為先師設齋還肯先師也無。師曰。半肯半不肯。曰為什麼不全肯。師曰。若全肯即孤負先師也。僧問。欲見和尚本來師如何得見。曰年涯相似即無阻矣僧再舉所疑。師曰。不躡前蹤更請一問。僧無對。雲居代云。恁麼即某甲不見和尚本來師也（後皎上坐拈問長慶。如何是年涯相似者。長慶云古人。恁麼道皎。闍梨又向這裏覓箇什麼）師又曰。還有不報四恩三有者無。若不體此意。何超始終之患。直須心心不觸物步步無處所。常不間斷稍得相應。師問僧。什麼處來。曰遊山來。師曰。還到頂否。曰到。師曰。頂上還有人否。曰無人。師曰。恁麼即闍梨不到頂也。曰若不到頂爭知無人。師曰。闍梨何不且住。曰某甲不辭住。西天有人不肯。師問太長老曰。有一物上拄天下拄地黑如漆常在動用中過在什麼處。太曰。過在動用（同安顯別云。不知）師乃咄云。出去。問如何是西來意。師曰。大似駭雞犀。師問雪峯。從什麼處來。雪峯曰。天台來。師曰。見智者否。曰義存喫鐵棒有分。僧問。蛇吞蝦蟇救即是不救即是。師曰。救即雙目不覩。不救即形影不彰。因夜間不點燈。有僧出問。話退後。師令侍者點燈。乃召適來問話僧出來。其僧近前。師曰。將取三兩粉來與遮箇上坐。其僧拂袖而退。自此惺發玄旨。遂罄捨衣資設齋。得三年後辭師。師曰。善為。時雪峯侍立次。問曰。只如遮僧辭去幾時却來。師曰。他只知一去不解再來。其僧歸堂就衣鉢下坐化。雪峯上報師。師曰。雖然如此猶較老僧三生在。雪峯上問訊。師曰。入門來須得語。不得道早箇入了也。雪峯曰。義存無口。師曰。無口且從還我眼來。雪峯無語（雲居膺別前語云。待某甲有口即道。長慶稜別云。恁麼即某甲謹退）師問僧。什麼處來。曰三祖塔頭來。師曰。既從祖師處來。又要見老僧作什麼。曰祖師即別學人與和尚不別。師曰。老僧欲見闍梨本來師還得否。曰亦須待和尚自出頭來始得。師曰。老僧適來暫時不在雲居。問如何是祖師西來意。師曰。闍梨向後有把茅蓋頭。或有人問闍梨且作麼生。向伊道官人。問有人修行否。師曰。待公作男子即修行。僧問。承古有言。相逢不擎出。舉意便知有時如何。師乃合掌頂戴。師問德山。侍者從何方來。曰德山來。師曰。來作什麼。曰孝順和尚來。師曰。世間什麼物最孝順。侍者無對。師有時云。體得佛向上事。方有些子語話分。僧便問。如何是語話。師曰。語話時闍梨不聞。曰和尚還聞否。師曰。待我不語話時即聞。僧問。如何是正問正答。師曰。不從口裏道。曰若有人問。師還答否。師曰。也未問。問如何是從門入者非寶。師曰。便休便休。師問講維摩經僧曰。不可以智知。不可以識識。喚作什麼語。對曰。讚法身語。師曰。法身是讚何用更讚。師有時垂語曰。直道本來無一物。猶未消得他鉢袋子。僧便問。什麼人合得。師曰。不入門者。僧曰。只如不入門者還得也無。師曰。雖然如此不得不與他。師又曰。直道本來無一物。猶未消得他衣鉢。遮裏合下得一轉語。且道下得什麼語。有一上坐下語九十六轉不愜師意。末後一轉始可師意。師曰。闍梨何不早恁麼道。有一僧聞請舉。如是三年執侍巾瓶終不為舉。上坐因有疾。其僧曰。某甲三年請舉前話不蒙慈悲。善取不得惡取。遂持刀向之曰。若不為某甲舉。即便殺上坐也。上坐悚然曰。闍梨且待。我為汝舉。乃曰。直饒將來亦無處著。其僧禮謝。僧問。師尋常教學人行鳥道。未審如何是鳥道。師曰。不逢一人。曰如何行。師曰。直須足下無絲去。曰只如行鳥道莫便是本來面目否。師曰。闍梨因什麼顛倒。曰什麼處是學人顛倒。師曰。若不顛倒因什麼認奴作郎。曰如何是本來面目。師曰。不行鳥道。師謂眾曰。知有佛向上人方有語話分。時有僧問。如何是佛向上人。師曰。非常。（保福別云。佛非。法眼別云。方便呼為佛）師問僧。去什麼處來。僧曰。製鞋來。師曰。自解依他。僧曰。依他。師曰。他還指教闍梨也無。僧曰。允即不違。僧來舉。問茱萸如何是沙門行。茱萸曰。行即不無人覺即乖。師令彼僧去。進語曰。未審是什麼行。茱萸曰。佛行佛行。僧迴舉似師。師曰。幽州猶似可。最苦是新羅（東禪齊拈云。此語還有疑訛也無。若有且道什麼處不得。若無他又道最苦是新羅。還點檢得出麼。他道行即不無人覺即乖。師令再問是什麼行。又道佛行。那僧是會了問不會而問。請斷看）僧却問師。如何是沙門行。師曰。頭長三尺頸長二寸（有僧舉問歸宗權和尚。只如洞山意作麼生。權云。封皮厚二寸）師見幽上坐來。遽起向禪床後立。幽曰。和尚為什麼迴避學人。師曰。將謂闍梨覓老僧。問如何是玄中又玄。師曰。如死人舌。師洗鉢次見兩烏爭蝦蟇。有僧便問曰。遮箇因什麼到恁麼地。師曰。只為闍梨。僧問。如何是毘盧師法身主。師曰。禾莖粟\[榦-木+禾\]。問三身之中阿那身不墮眾數。師曰。吾常於此切（僧問曹山。先師道。吾常於此切。意作麼生。曹山云。要頭即斫將去。又問雪峯。雪峯以拄杖擬之云。我亦曾到洞山來）師因看稻田次。朗上坐牽牛。師曰。遮箇牛須好看恐喫稻去。朗曰。若是好牛應不喫稻。師問僧。世間何物最苦。僧曰。地獄最苦。師曰。不然。曰師意如何。師曰。在此衣線下不明大事。是名最苦。師問僧。名什麼。僧曰。某甲。師曰。阿那箇是闍梨主人公。僧曰。見祇對次。師曰。苦哉苦哉。今時人例皆如此。只是認得驢前馬後將為自己。佛法平沈此之是也。客中辨主尚未分。如何辨得主中主。僧便問。如何是主中主。師曰。闍梨自道取。僧曰。某甲道得即是客中主。如何是主中主。師曰。恁麼道即易相續也大難（雲居別云。某甲道得。不是客中主）師示疾令沙彌去雲居傳語。又曰。他忽問汝和尚有何言句。但道雲巖路欲絕也。汝下此語須遠立。恐他打汝去。沙彌領旨去。語未終早被雲居打一棒。沙彌無語（同安顯代云。恁麼即雲巖一枝不墜也。後雲居錫云。上座且道。雲巖路絕不絕。崇壽稠云。古人打此一棒意作麼生）師將圓寂謂眾曰。吾有閑名在世誰為吾除得。眾皆無對。時沙彌出曰。請和尚法號。師曰。吾閑名已謝（石霜云。無人得他肯。雲居云。若有閑名非吾先師。曹山云。從古至今無人辨得。疎山云。龍有出水之機。無人辨得）問。和尚遺和還有不病者也無。師曰。有。僧曰。不病者還看和尚否。師曰。老僧看他有分。曰和尚爭得看他。師曰。老僧看時即不見有病。師又曰。離此殼漏子向什麼處與吾相見。眾無對。唐咸通十年三月命剃髮披衣令擊鍾儼然坐化。時大眾號慟移晷。師忽開目而起曰。夫出家之人心不附物。是真修行。勞生息死於悲何有。乃召主事僧令辦愚癡齊一中。蓋責其戀情也。眾猶戀慕不已延至七日。食具方備。師亦隨齋畢曰。僧家勿事大率臨行之際喧動如斯。至八日浴訖端坐長往。壽六十有三。臘四十二。勅諡悟本大師。塔曰慧覺（師昔在泐潭尋譯大藏。纂出大乘經要一卷并激勵道俗偈頌誡等。流布諸方）。 > On another day, when making an offering before Yunyan's portrait, a monk asked, "The late master said, 'Just this is it'—does it mean precisely this?" > The Master said, "It is." > The monk asked, "What is the meaning?" > The Master said, "At that time I almost misunderstood the late master's words." > \[The monk\] asked, "I wonder, did the late master still know it is there, or not?" > The Master said, "If he did not know it is there, how could he understand how to speak like that? If he knew it is there, how could he be willing to speak like that?" (Changqing Leng said, "Since he knew it is there, why did he speak like that?" He also said, "Only when raising a child does one know a father's benevolence.") > > While at Letan, the Master saw Sthavira Chu instructing the assembly, saying, "Marvelous indeed! Marvelous indeed! The realm of the Buddha and the realm of the Path are inconceivable." > The Master said, "I do not ask about the realm of the Buddha or the realm of the Path. For now, as for the one who speaks of the realm of the Buddha and the realm of the Path—what person is it? Please say a single word." > Chu remained silent for a long while with no answer. > The Master said, "Why do you not speak quickly?" > Chu said, "If one contends, it cannot be grasped." > The Master said, "You have not yet even spoken; why talk about contention not being able to grasp it?" > Chu had no answer. > The Master said, "'Buddha' and 'Path' are merely names. Why do you not cite the teachings?" > Chu said, "What do the teachings say?" > The Master said, "'Grasp the meaning and forget the words.'" > Chu said, "Taking the intention of the teachings and directing it into the mind still creates a disease." > The Master said, "How great is the disease of speaking about the realm of the Buddha and the realm of the Path!" > Because of this, Chu passed away. > > Toward the end of the Dazhong era of the Tang, the Master guided and instructed students at Mount Xinfeng. Thereafter, he extensively transformed beings at Dongshan in Gao'an, Yuzhang (now Yunzhou). > > When holding a memorial vegetarian feast on Yunyan's death anniversary, a monk asked, "What instruction did the Upādhyāya receive from the late master?" > The Master said, "Although I was in his presence, I did not receive his instruction." > The monk asked, "Since you did not receive instruction, why bother holding a vegetarian feast?" > The Master said, "Even though it is like that, how would I dare turn against him?" > A monk asked, "When the Upādhyāya first met Nanquan, your path unfolded; why do you hold a vegetarian feast for Yunyan?" > The Master said, "I do not value the late master's virtue, nor do I value him for the Buddha-Dharma; I only value that he did not explain it thoroughly for me." > > On another occasion when holding a memorial vegetarian feast, a monk asked, "When the Upādhyāya holds a feast for the late master, do you still approve of the late master, or not?" > The Master said, "Half approved, half not approved." > \[The monk\] asked, "Why not fully approve?" > The Master said, "If I fully approved, I would fail the late master." > > A monk asked, "Wishing to see the Upādhyāya's original master, how can I see him?" > \[The Master\] said, "When your years and limits are similar, there will be no obstruction." > The monk raised his doubt again. > The Master said, "Without treading in past tracks, please ask another question." > The monk had no answer. > Yunju said in his place, "In that case, then I do not see the Upādhyāya's original master." (Later, Sthavira Jiao brought this up and asked Changqing, "What is 'one whose years and limits are similar'?" Changqing said, "An ancient spoke like that; Ācārya Jiao, what are you looking for right here?") > > The Master also said, "Is there anyone who does not repay the four debts of gratitude and the three realms of existence, or not? If one does not embody this meaning, how can one transcend the distress of beginning and end? You must simply ensure that thought after thought does not contact things, and step after step has no resting place; continually without interruption, you will somewhat achieve accord." > > The Master asked a monk, "Where have you come from?" > \[The monk\] replied, "I come from wandering the mountain." > The Master asked, "Did you reach the summit?" > \[The monk\] replied, "I reached it." > The Master asked, "Is there anyone on the summit?" > \[The monk\] replied, "There is no one." > The Master said, "In that case, then the ācārya did not reach the summit." > \[The monk\] replied, "If I had not reached the summit, how would I know there is no one?" > The Master said, "Why does the ācārya not stay for a while?" > \[The monk\] said, "I do not refuse to stay, but someone in India does not consent." > > The Master asked Elder Tai, "There is a thing: above, it props up heaven; below, it props up earth; it is black as lacquer, always functioning in daily activities. Where does its fault lie?" > Tai said, "The fault lies in daily activities." (Tong'an Xian gave an alternative answer: "I do not know.") > The Master shouted, "Get out!" > > \[A monk\] asked, "What is the meaning of \[Bodhidharma's\] coming from the West?" > The Master said, "Much like rhinoceros horn that scares fowls." > > The Master asked Xuefeng, "Where have you come from?" > Xuefeng said, "I come from Tiantai." > The Master said, "Did you see Zhiyi?" > \[Xuefeng\] said, "Yicun deserves to receive an iron staff!" > > A monk asked, "When a snake swallows a frog, is saving it right, or is not saving it right?" > The Master said, "If you save it, you do not see with both eyes; if you do not save it, form and shadow are not manifest." > > Because the lamp was not lit during the night, a monk stepped forward to ask a question. After the dialogue was over and he had retreated, the Master ordered the attendant to light the lamp, and then summoned the monk who had just asked the question to come forth. When that monk approached, the Master said, "Take three ounces of powder and give it to this sthavira." The monk flipped his sleeves and withdrew. From this he awakened to the profound principle, whereupon he completely gave away his robes and provisions to hold a vegetarian feast. Three years later, he took leave of the Master. The Master said, "Take care." At that time Xuefeng was standing in attendance, and asked, "Just as this monk leaves, when will he return?" The Master said, "He only knows to go away once; he does not understand how to come again." That monk returned to the hall, sat down beneath his robe and bowl, and passed away. Xuefeng went up to report it to the Master. The Master said, "Although it is like this, he is still three lifetimes behind this old monk." > > Xuefeng came up to pay his respects. The Master said, "Having entered the gate, you must say something; you must not say you have already entered." > Xuefeng said, "Yicun has no mouth." > The Master said, "Setting aside having no mouth for now, return my eyes!" > Xuefeng had no words. (Yunju Ying gave an alternative answer to the preceding words: "Wait until I have a mouth, and then I will speak." Changqing Leng gave an alternative answer: "In that case, I respectfully withdraw.") > > The Master asked a monk, "Where have you come from?" > \[The monk\] replied, "I come from the stupa of the Third Patriarch." > The Master said, "Since you come from the Patriarch's place, why do you also want to see this old monk?" > \[The monk\] replied, "The Patriarch is different; this student and the Upādhyāya are not different." > The Master said, "This old monk wishes to see the ācārya's original master; can I?" > \[The monk\] replied, "You must also wait until the Upādhyāya shows his own head before you can." > The Master said, "This old monk was temporarily absent just now." > > Yunju asked, "What is the intention of the Patriarch's coming from the West?" > The Master said, "Ācārya, in the future when you have a handful of thatch covering your head, if someone asks you, how will you speak to him?" > \[Yunju\] said, "Official." > > \[A monk\] asked, "Is there anyone who cultivates practice, or not?" > The Master said, "Wait until you become a man, and then you may cultivate practice." > > A monk asked, "I have received an ancient saying: 'Meeting, do not bring it out; as soon as a thought arises, one knows it is there.' How is it at such a time?" > The Master then joined his palms and placed them on his head. > > The Master asked Deshan's attendant, "From what direction have you come?" > \[The attendant\] replied, "I come from Deshan." > The Master said, "What did you come to do?" > \[The attendant\] replied, "I come to be filial to the Upādhyāya." > The Master said, "In the world, what thing is most filial?" > The attendant had no answer. > > The Master sometimes said, "Only when you embody the matter beyond the Buddha do you have a small share of conversation." > A monk then asked, "What is conversation?" > The Master said, "When there is conversation, the ācārya does not hear it." > \[The monk\] asked, "Does the Upādhyāya still hear it, or not?" > The Master said, "Wait until I am not conversing, and then you will hear it." > > A monk asked, "What is a correct question and a correct answer?" > The Master said, "It is not spoken from the mouth." > \[The monk\] asked, "If someone asks, does the Master still answer, or not?" > The Master said, "They have not yet asked either." > > \[A monk\] asked, "What does it mean that 'what enters through the gate is not the treasure'?" > The Master said, "Just desist, just desist!" > > The Master asked a monk who lectured on the Vimalakīrti Sūtra, "'It cannot be known by wisdom, it cannot be recognized by consciousness'—what kind of speech is this called?" > \[The monk\] answered, "Speech praising the Dharma-body." > The Master said, "The Dharma-body is already a praise; what is the use of praising it further?" > > The Master once issued a teaching phrase, saying, "Even if you say directly that originally there is not a single thing, you are still not yet worthy to consume his begging bowl." A monk then asked, "What kind of person should receive it?" The Master said, "One who does not enter through the gate." The monk asked, "As for one who does not enter through the gate, does he still receive it, or not?" The Master said, "Even though it is like that, one cannot but give it to him." The Master also said, "Even if you say directly that originally there is not a single thing, you are still not yet worthy to consume his robes and bowl. Right here one should produce a turning word; tell me, what word should one produce?" There was a sthavira who produced ninety-six turning words, none of which satisfied the Master's intention. Only with the very last turn did he satisfy the Master's intention. The Master said, "Ācārya, why did you not say so earlier?" > There was a monk who heard about this and asked him to cite it; for three years he waited upon him with towel and pitcher, but \[the sthavira\] never cited it for him. Later, because the sthavira fell ill, the monk said, "For three years I have asked you to cite that previous dialogue, but have not received your kindness. If I cannot obtain it by good means, I will obtain it by force." He then brandished a knife toward him and said, "If you do not cite it for me, I will immediately kill you, Sthavira!" The sthavira trembled with fear and said, "Ācārya, wait a moment; I will cite it for you." He then said, "Even if brought forward, there is nowhere to place it." The monk bowed in thanks. > > A monk asked, "The Master usually teaches students to travel the bird's path; I wonder, what is the bird's path?" > The Master said, "Meeting not a single person." > \[The monk\] asked, "How does one walk it?" > The Master said, "One must simply go without a thread underfoot." > \[The monk\] asked, "Just as one travels the bird's path, is that not precisely one's original face?" > The Master said, "Why are you inverted, Ācārya?" > \[The monk\] asked, "Where is this student inverted?" > The Master said, "If you are not inverted, why do you take a servant to be the master?" > \[The monk\] asked, "What is the original face?" > The Master said, "Not traveling the bird's path." > > The Master addressed the assembly, saying, "Only when knowing that there is a person beyond the Buddha do you have a share of conversation." > At that time a monk asked, "What is the person beyond the Buddha?" > The Master said, "Not constant." (Baofu gave an alternative answer: "Buddha is not." Fayan gave an alternative answer: "Provisionally called Buddha.") > > The Master asked a monk, "Where have you been?" > The monk said, "I was making shoes." > The Master said, "By your own understanding, or relying on another?" > The monk said, "Relying on another." > The Master said, "Did that other also give you instruction, Ācārya, or not?" > The monk said, "If consented, then there is no opposition." > > A monk came and recounted, "I asked Zhuyu, 'What is the practice of a śramaṇa?' Zhuyu said, 'The practice is not non-existent; once one becomes aware of it, it goes awry.'" > The Master sent that monk back to press further, asking, "I wonder, what kind of practice is it?" > Zhuyu said, "The practice of a Buddha, the practice of a Buddha." > The monk returned and reported this to the Master. The Master said, "Youzhou is still somewhat tolerable; what is most miserable is Silla!" (Dongshan Qi brought this up and said, "Is there any doubt or error in these words, or not? If there is, tell me where it fails. If not, why did he also say, 'What is most miserable is Silla'? Can you examine and discern it? He said, 'The practice is not non-existent; once one becomes aware of it, it goes awry.' The Master had him ask again what kind of practice it is, and he replied, 'The practice of a Buddha.' Did that monk ask having understood, or ask without understanding? Please judge.") > > The monk then asked the Master, "What is the practice of a śramaṇa?" > The Master said, "Head three feet long, neck two inches long." (A monk brought this up and asked Master Guizong Quan, "What was Dongshan's meaning?" Quan said, "The envelope is two inches thick.") > > Seeing Sthavira You coming, the Master abruptly got up and stood behind the meditation seat. > You said, "Why does the Upādhyāya evade this student?" > The Master said, "I thought the ācārya was looking for this old monk." > > \[A monk\] asked, "What is the mystery within the mystery?" > The Master said, "Like a dead man's tongue." > > While the Master was washing his bowl, he saw two crows fighting over a frog. A monk then asked, "Why did this come to such a pass?" > The Master said, "Only for the sake of the ācārya." > > A monk asked, "What is the Master of Vairocana, the Lord of the Dharma-body?" > The Master said, "Grain stalks and millet stems." > > \[A monk\] asked, "Among the three bodies, which body does not fall into the categories of the multitude?" > The Master said, "I am always earnest about this." (A monk asked Caoshan, "The late master said, 'I am always earnest about this'—what did he mean?" Caoshan said, "If you want my head, then chop it off and take it away." Another asked Xuefeng, who pointed his staff at him and said, "I too once visited Dongshan.") > > While the Master was inspecting the rice fields, Sthavira Lang was leading an ox. The Master said, "You must watch this ox well, lest it eat the rice." > Lang said, "If it is a good ox, it shouldn't eat the rice." > > The Master asked a monk, "What thing in the world is most painful?" > The monk said, "Hell is most painful." > The Master said, "Not so." > \[The monk\] said, "What is the Master's meaning?" > The Master said, "Being under these robe threads without clarifying the great matter is called the most painful." > > The Master asked a monk, "What is your name?" > The monk said, "So-and-so." > The Master said, "Which one is the ācārya's host?" > The monk said, "The one currently responding." > The Master said, "How bitter! How bitter! People of today are all like this, only identifying what is in front of the donkey and behind the horse as themselves. The sinking and submergence of the Buddha-Dharma is precisely this! When you cannot even distinguish the host within the guest, how can you distinguish the host within the host?" > The monk then asked, "What is the host within the host?" > The Master said, "Ācārya, speak for yourself." > The monk said, "If I can speak it, that is the host within the guest. What is the host within the host?" > The Master said, "Speaking like that is easy; continuity is extremely difficult!" (Yunju gave an alternative answer: "If I can speak it, it is not the host within the guest.") > > The Master showed signs of illness and sent a novice to Yunju to deliver a message, also saying, "If he suddenly asks what words and phrases your Upādhyāya has, just say, 'The road of Yunyan is about to be cut off.' When you utter these words, you must stand far away, lest he strike you." The novice received the instruction and went; before he had finished speaking, he was immediately struck with a blow by Yunju. The novice had no words. (Tong'an Xian spoke in his place: "In that case, then the branch of Yunyan will not fall to the ground." Later, Yunju Xi said, "Sthavira, tell me: is the road of Yunyan cut off, or not?" Chongshou Chou said, "What was the ancient's intention in striking this blow?") > > When the Master was about to enter final nirvāṇa, he addressed the assembly, saying, "I have an idle name in the world; who can remove it for me?" The assembly had no answer. At that time a novice came forth and said, "Please tell us the Upādhyāya's Dharma name." The Master said, "My idle name has already passed away." (Shishuang said, "No one obtains his approval." Yunju said, "If there were an idle name, he would not be my late master." Caoshan said, "From antiquity to the present, no one has been able to discern it." Shushan said, "The dragon has the dynamic of emerging from the water; no one can discern it.") > > \[A monk\] asked, "When the Upādhyāya's health is disordered, is there still one who is not ill?" > The Master said, "There is." > The monk asked, "Does the one who is not ill still attend to the Upādhyāya?" > The Master said, "This old monk has a share in attending to him." > \[The monk\] asked, "How can the Upādhyāya attend to him?" > The Master said, "When this old monk attends to him, I do not see that there is an illness." > The Master also said, "Departing from this skin bag, in what place will you meet with me?" > The assembly had no answer. > > In the tenth year of the Xiantong era of the Tang (869 CE), in the third month, he ordered his head shaved and his robes put on, ordered the bell struck, and solemnly sat and passed away. At that time the great assembly wailed and lamented for a considerable period. The Master suddenly opened his eyes, sat up, and said, "Those who have left household life do not attach their minds to things—this is true practice. Tiring of life and resting in death, what grief is there?" He then summoned the monastic officer to prepare a 'Feast of Folly', rebuking their affectionate attachment. The assembly still yearned for him incessantly, extending the time to seven days before the food and utensils were fully prepared. The Master also joined the feast, and upon concluding, said, "Monks make much ado about nothing; almost always, at the moment of departure, they make such a commotion." On the eighth day, after bathing, he sat upright and departed permanently. His age was sixty-three; his monastic age was forty-two. By imperial order, he was posthumously granted the title Great Master Wuben ('Awakened to the Root'), and his stupa was named Huijue ('Wisdom Awakening'). > > (Formerly, while at Letan, the Master consulted and investigated the Great Canon, compiling one fascicle of the \*Essentials of Mahāyāna Sūtras\*, as well as verses, hymns, and admonitions to encourage both monastics and laity, which circulated in all directions.) > — English (machine translation) (machine translation) - [Previous: 15.22](https://indike.org/pramana/in.bauddha.taisho.2076.15.22) - [Next: 15.24](https://indike.org/pramana/in.bauddha.taisho.2076.15.24) - [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.15.23) — English, machine translation ## Linked texts (1) - [宏智禪師廣錄](https://indike.org/pramana/in.bauddha.taisho.2001.2.103) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.15.23](https://indike.org/pramana/in.bauddha.taisho.2076.15.23) · Pramāṇa