[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) › 18.17 # 景德傳燈錄 18.17 景德傳燈錄 18.17 - **Language:** Classical Chinese ### [18.17](https://indike.org/pramana/in.bauddha.taisho.2076.18.17) 福州鼓山興聖國師。神晏大梁人也。姓李氏。幼惡葷羶樂聞鍾梵。年十二時有白氣數道騰于所居屋壁。師即揮毫書其壁曰。白道從茲速改張。休來顯現作妖祥。定祛邪行歸真見。必得超凡入聖鄉。題罷氣即隨滅。年甫志學遘疾甚丞。夢神人與藥覺而頓愈。明年又夢梵僧告云。出家時至矣。遂依衛州白鹿山道規禪師披削。嵩嶽受具。謂同學曰。古德云。白四羯磨後全體戒定慧。豈準繩而可拘也。於是杖錫遍叩禪關。而但記語言存乎知解。及造雪嶺朗然符契。一日參雪峯。雪峯知其緣熟。忽起搊住曰。是什麼。師釋然了悟亦忘其了心。唯舉手搖曳而已。雪峯曰。子作道理耶。師曰。何道理之有。雪峯審其懸解撫而印之。暨雪峯歸寂。閩帥於府城之左二十里。開鼓山創禪宮請揚宗致。師上堂眾集。良久曰。南泉在日亦有人舉要。且不識南泉。即今還有識南泉者麼。試出來對眾驗看。時有僧出禮拜才起。師曰。作麼生。僧近前曰。咨和尚。師曰。不才請退。又曰。經有經師論有論師律有律師。有函有號有部有帙。各有人傳持。且佛法是建立教。禪道乃止啼之說。他諸聖興來。蓋為人心不等。巧開方便遂有多門。受疾不同處方還異。在有破有。居空叱空。二患既除中道須遣。鼓山所以道。句不當機言非展事。承言者喪。滯句者迷。不唱言前寧譚句後。直至釋迦掩室淨名杜口。大士梁時童子當日一問二問三問盡有人了也。諸仁者作麼生。時有僧禮拜。師曰。高聲問。僧曰。學人咨和尚。師乃喝出。問己事未明以何為驗。師抗音似未聞。其僧再問。師曰。一點隨流食咸不重。問如何是包盡乾坤底句。師曰。近前。僧近前。師曰。鈍置殺人。問如何紹得。師曰。犴（寒岸二音）𤞞（音欲）無風徒勞展掌。曰如何即是。師曰錯。問學人便承當時如何。師曰。汝作麼生承當（法燈別云莫費力）問如何是學人正立處。師曰。不從諸聖行（法燈別云汝擬亂走）問千山萬山阿那箇是正山。師曰。用正山作麼（法燈云。千山萬山）師與招慶相遇。招慶曰。家常。師曰。無厭生。招慶曰。且款款。師却云。家常。招慶曰。今日未有火。師曰。太鄙吝生。招慶曰。穩便將取去（東禪齊拈云。此二尊宿語還有得失也無。若有阿那箇得阿那箇失。若無得失。諸人未具行脚眼在）問如何免得輪迴生死。師曰。把將生死來。問如何是宗門中事。師側掌曰。吽吽。問如何是向上一關棙子。師乃打之。問如何是鼓山正主。師曰。瞎作麼。師問保福。古人道。非不非是不是。意作麼生。保福拈起茶盞。師曰。莫是非好。問如何是真實人體。師曰。即今是什麼體。曰究竟如何。師曰。爭得到恁麼地。問如何是佛法大意。師曰。金烏一點萬里無雲。師問僧。鼓山有不跨石門句。汝作麼生道。僧曰請。師乃打之。問如何是古人省心力處。師曰。汝何費力。問言滿天下無口過。如何是無口過。師曰。有什麼過。問如何是省要處。師曰。還自恥麼。師與閩帥瞻仰佛像。閩帥問。是什麼佛。曰請大王鑒。曰鑒即不是佛。曰是什麼。無對（長慶代云。久承大師在眾何得造次）問從上宗乘如何舉唱。師以拂子驀口打。問如何是教外別傳底事。師曰。喫茶去。又曰。今為諸仁者。刺頭入他諸聖化門裏抖擻不出。所以向仁者道。教排不到。祖不西來。三世諸佛不能唱。十二分教載不起。凡聖攝不得。古今傳不得。忽爾是箇漢未通箇消息向他恁麼道被他驀口摑。還怪得他麼。雖然如此也不得亂摑。鼓山尋常道。更有一人不跨石門。須有不跨石門句。作麼生是不跨石門句。鼓山自住三十餘年。五湖四海來者。向高山頂上看山翫水。未見一人快利通得。如今還有人通得也不昧兄弟珍重。乃有偈示眾曰。 > National Master Xingsheng of Mount Gushan in Fuzhou, Shenyan, was a native of Daliang whose lay surname was Li. When young, he abhorred meat and fish, and delighted in hearing bells and chanting. When he was twelve, several streaks of white vapor rose up on the wall of his residence. The Master took up a brush and wrote on the wall: > “Let the white path change its ways from now on, without delay; > Do not come manifesting such portents! > Assuredly dispel evil ways and return to true view, > And you will surely transcend the ordinary to enter the realm of sages.” > When he finished writing, the vapor vanished. When he had just reached fifteen, he fell gravely ill; he dreamt of a divine being giving him medicine, and awoke to find himself suddenly cured. The following year, he again dreamt of an Indian monk telling him, “The time to leave home has come.” Thereupon, he took tonsure under Chan Master Daogui of Mount Bailu in Weizhou. He received the full precepts on Mount Song, and said to his fellow students, “An ancient worthy said, ‘After the white fourfold karma-action, one's whole being is precepts, concentration, and wisdom.’ How could one be constrained by mere measuring lines and rules?” He then set out with his staff, knocking on Chan gates everywhere, yet he merely memorized words and retained intellectual understanding. When he reached Xuefeng’s mountain ridge, everything matched and resonated clearly. One day he went for an interview with Xuefeng. Xuefeng knew that his conditions had ripened, and suddenly sprang up, grabbed him, and said, “What is this?” The Master was completely enlightened, and also forgot the mind that was enlightened; he merely raised his hands and shook them back and forth. Xuefeng said, “Are you making an intellectual principle?” The Master said, “What principle could there be?” Xuefeng examined his transcendent understanding, patted him, and sealed it. When Xuefeng passed into stillness, the military commander of Min opened Mount Gushan twenty li east of the prefectural seat, established a Chan monastery, and invited him to propagate the tradition of the school. The Master ascended the hall, and the assembly gathered. After a long pause, he said, “In Nanquan’s lifetime, someone brought up essentials, yet did not know Nanquan. Right now, is there anyone who knows Nanquan? Step forth before the assembly and try to test it.” Then a monk came forward, bowed, and had just risen when the Master said, “How is it?” The monk approached and said, “I consult the Upādhyāya.” The Master said, “Untalented one, please step back.” He also said, “For sūtras there are sūtra masters; for treatises there are treatise masters; for vinaya there are vinaya masters. There are cases, titles, divisions, and scrolls, each transmitted and upheld by someone. Furthermore, the Buddha-Dharma is an established teaching, whereas the Chan way is a talk to stop weeping. When those various sages arose, it was because people's minds are not uniform; so they skillfully opened up expedient means, and thus there came to be many gates. As illnesses differ, the prescriptions written are also different: in being, they break being; in emptiness, they scold emptiness. Once the two ailments are eliminated, even the middle path must be abandoned. Therefore Gushan says: words do not meet the functioning; speech does not unfold the matter. Those who take after words perish; those who stall at phrases are deluded. Not proclaiming before speech, how could one speak after the phrase? Up to Śākyamuni closing his chamber, and Vimalakīrti shutting his mouth; the Great Being in Liang times, and the boy on that day—at the first question, the second question, and the third question, there were already people who understood completely. How about you, virtuous ones?” Then a monk bowed. The Master said, “Ask in a loud voice.” The monk said, “The student consults the Upādhyāya.” The Master shouted him out. A monk asked, “When one's own matter is not yet clear, what can be used as proof?” The Master raised his voice as though he had not heard. The monk asked again. The Master said, “A single drop goes with the stream; eating salt does not add weight.” He asked, “What is the phrase that wraps up heaven and earth?” The Master said, “Come closer.” The monk stepped forward. The Master said, “Stupefying someone to death.” He asked, “How can it be inherited?” The Master said, “The wild dog and badger have no wind; in vain do they stretch out their paws.” He said, “How is it right then?” The Master said, “Wrong.” He asked, “What about when a student directly undertakes it?” The Master said, “How do you undertake it?” (Fadeng commented alternatively, “Do not waste your effort.”) He asked, “What is the student's upright standing place?” The Master said, “Not following the path of the sages.” (Fadeng commented alternatively, “You intend to wander recklessly.”) He asked, “Among the thousand mountains and ten thousand mountains, which is the principal mountain?” The Master said, “What use is a principal mountain?” (Fadeng said, “A thousand mountains and ten thousand mountains.”) The Master met Zhaoqing. Zhaoqing said, “Everyday fare.” The Master said, “Inexhaustible.” Zhaoqing said, “Take it slowly for a while.” The Master then said, “Everyday fare.” Zhaoqing said, “Today there is no fire yet.” The Master said, “Too stingy!” Zhaoqing said, “Take it away at your convenience.” (Dongshan Qi picked this up and said, “Between the words of these two venerable elders, is there gain and loss, or not? If there is, which one gains and which one loses? If there is no gain and loss, none of you have yet acquired the eye of itinerant practice.”) A monk asked, “How can one escape the cycle of birth and death?” The Master said, “Bring birth and death here.” He asked, “What is the matter within the school?” The Master held his hand sideways and said, “Hūm, hūm!” He asked, “What is the transcendental turning point?” The Master struck him. He asked, “Who is the real master of Gushan?” The Master said, “Why are you blind?” The Master asked Baofu, “The ancient said, ‘Neither non-negation nor affirmation.’ What does it mean?” Baofu picked up a teacup. The Master said, “Wouldn't it be better to avoid affirmation and negation?” A monk asked, “What is the real human body?” The Master said, “Right now, what body is it?” He said, “Ultimately, how is it?” The Master said, “How could one reach such a realm?” He asked, “What is the great meaning of the Buddha-Dharma?” The Master said, “A single spot of the golden crow; for ten thousand li, no clouds.” The Master asked a monk, “Gushan has a phrase of ‘not stepping across the stone gate.’ How do you say it?” The monk said, “Please.” The Master struck him. A monk asked, “What is the place where the ancients spared their mental energy?” The Master said, “Why do you waste effort?” He asked, “Words fill the world without verbal fault. What is being without verbal fault?” The Master said, “What fault is there?” He asked, “What is the essential place?” The Master said, “Are you still ashamed of yourself?” The Master gazed at a Buddha image with the military commander of Min. The commander asked, “What Buddha is this?” He said, “Please discern it, Great King.” The commander said, “If I discern it, it is not the Buddha.” He said, “What is it?” There was no reply. (Changqing substituted: “Having long been known that the Great Master was in the assembly, why act rashly?”) A monk asked, “How is the ancestral school proclaimed from of old?” The Master struck him right across the mouth with his whisk. He asked, “What is the matter of the separate transmission outside the teachings?” The Master said, “Go drink tea.” He also said, “Right now, for the sake of you virtuous ones, I stick my head into the teaching gates of those sages, but cannot shake myself free. Therefore, I say to you: teachings cannot arrange it; the Patriarch did not come from the west; the Buddhas of the three periods cannot proclaim it; the twelve divisions of the canon cannot carry it; ordinary and sacred cannot encompass it; past and present cannot transmit it. If suddenly there were a fellow who had not grasped the news, and one spoke to him like this, he would slap one right across the mouth. Could you blame him? Even though it is like this, you must not slap recklessly. Gushan usually says: ‘There is still one person who does not step across the stone gate; there must be a phrase of not stepping across the stone gate.’ What is the phrase of not stepping across the stone gate? Gushan has resided here for over thirty years. Those who come from the five lakes and the four seas look at the mountains and enjoy the waters at the peak of the high mountain, but I have not seen a single person who penetrates it swiftly and sharply. Now, is there anyone who penetrates it? Do not delude your brothers. Take care.” Then he gave a verse to the assembly, which said: > — English (machine translation) (machine translation) - [Previous: 18.16](https://indike.org/pramana/in.bauddha.taisho.2076.18.16) - [Next: 18.18](https://indike.org/pramana/in.bauddha.taisho.2076.18.18) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.2076.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.18.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.18.17](https://indike.org/pramana/in.bauddha.taisho.2076.18.17) · Pramāṇa