[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) › 18.7 # 景德傳燈錄 18.7 景德傳燈錄 18.7 - **Language:** Classical Chinese ### [18.7](https://indike.org/pramana/in.bauddha.taisho.2076.18.7) 問四威儀外如何奉王。師曰。汝是王法罪人爭會問事。問古人拈槌豎拂。還當宗乘中事也無。師曰。不當。曰古人意作麼生。師舉拂子。僧曰。宗乘中事如何。師曰。待汝悟始得。問如何是金剛力士。師乃吹之。文桶頭下山。師問。桶頭下山幾時歸。曰三五日。師曰。歸時有無底桶子將一擔歸。文無對（歸宗柔代云。和尚用作什麼）師有時垂語曰。諸方老宿盡道接物利生。且問汝。只如盲聾瘂三種病人。汝作麼生接。若拈槌豎拂他眼且不見。共他說話耳又不聞口復瘂。若接不得佛法盡無靈驗。時有僧出曰。三種病人和尚還許人商量否。師曰。許汝作麼生商量。其僧珍重出。師曰。不是不是（法眼云。我當時見羅漢和尚舉此僧語。我便會三種病人。雲居錫云。只如此僧會不會。若道會玄沙又道不是。若道不會法眼為什麼道。我因此僧語便會三種病人。上座無事上來商量大家要知）羅漢云。桂琛見有眼耳和尚作麼生接。中塔云。三種病人即今在什麼處。又一僧云。非唯謾他兼亦自謾長慶稜來。師問。除却藥忌作麼生道。稜曰。憨作麼。師曰。雪峯山橡子恰食來遮裏雀兒放糞。師見僧來禮拜乃曰。禮拜著因我得禮拜汝。一日普請往海坑斫柴。見一虎。師曰。和尚虎。師曰。是汝虎。歸院後僧問。適來見虎云是汝。未審尊意如何。師曰。娑婆世界有四重障。若人透得許汝出陰界（東禪齊云。上座古人見了道。我身心如大地虛空。如今人還透得麼）師問長生然和尚。維摩觀佛前際不來後際不去今則無住。汝作麼生觀。對曰。放皎然過有商量。師曰。放汝過作麼生。長生良久。師曰。教阿誰委。曰徒勞側耳。師曰。情知汝向山鬼窟裏作活計（崇壽稠別長生云。喚什麼作如來）僧問師。學人為什麼道不得。師曰。畐塞汝口爭解道得（法眼云。古人恁麼道甚奇特。且問上座口是什麼）問凡有言句盡落捲樻。不落捲樻請和尚商量。師曰。抝折秤衡來與汝商量。問古人瞬視接人。和尚如何接人。師曰。我不瞬視接人。僧問。是什麼得恁麼難見。師曰。只為太近（法眼云。也無可得近直下是上座）師在雪峯時光侍者謂師曰。師叔若學得禪。某甲打鐵船下海去。師住後問曰。光侍者打得鐵船也未。光無對（法眼代云。和尚終不恁麼。法燈代云。請和尚下船。玄覺代云。貧兒思舊債）師一日遣僧送書上雪峯和尚。雪峯開緘唯白紙三幅。問僧會麼。曰不會。雪峯曰。不見道。君子千里同風。其僧迴舉似於師。師曰。遮老和尚蹉過也不知（東禪齊云。什麼處蹉過。若的蹉過師豈不會弟子意。若不恁麼會。只如玄沙意作麼生。若會便參取玄沙）師問鏡清。教中道。菩薩摩訶薩不見一法為大過失。且道不見什麼法。鏡清指露柱云。莫是不見遮箇法麼（同安顯別云。也知和尚不造次）師曰。浙中清水白米從汝喫。佛法未會在（玄覺云。且道玄沙恁麼道意在什麼處。不見僧問洞山云。不見一法為大過失。此意如何。洞山云。不見一法好言語上座。一宿覺云。不見一法即如來方得名為觀自在普賢菩薩。又云。不見一法為大過失。是一箇是兩箇試斷看）僧問。承和尚有言。盡十方世界是一顆明珠。學人如何得會。師曰。盡十方世界是一顆明珠用會作麼。師來日却問其僧。盡十方世界是一顆明珠汝作麼生會。對曰。盡十方世界是一顆明珠用會作麼。師曰。知汝向山鬼窟裏作活計（玄覺云。一般恁麼道。為什麼却成山鬼窟去）問如何是無縫塔。師曰。遮一縫大小（玄覺云。叢林中道恁麼來。何處得無縫。還會得著不著）韋監軍來謁舉。曹山和尚甚奇怪。師乃問。撫州取曹山多少。韋指傍僧云。上座曾到曹山否。曰曾到。韋曰。撫州取曹山多少。曰一百二十里。韋曰。恁麼即上座不到曹山。韋却起禮拜師。師曰。監軍却須禮此僧。此僧却具慚愧（雲居錫云。什麼處是此僧具慚愧。若檢得出許上座有行脚眼）西天有聲明三藏到。閩帥令與師相見。師以火筯敲銅鑪問。是什麼聲。三藏對曰。銅鐵聲（法眼別云。請大師為大王。法燈別云。聽和尚問）師曰。大王莫受外國人謾。三藏無對（法眼代云。大師久受大王供養。法燈代云。却是和尚謾大王）師南遊莆田縣排百戲迎接。來日師問小塘長老。昨日許多喧鬧向什麼處去也。小塘提起衲衣角。師曰。料掉勿交涉（法眼別云。昨日有多少喧鬧。法燈別云。今日更好笑）師問僧。乾闥婆城汝作麼生會。僧曰。如夢如幻（法眼別敲物示之）師與地藏琛在方丈內說話夜深。侍者閉却門。師曰。門總閉了。汝作麼生得出去。琛曰。喚什麼作門（法燈別云。和尚莫欲歇去）師一日以杖拄地問長生曰。僧見俗見男見女見。汝作麼生見。長生曰。和尚還見皎然見處麼。師曰。相識滿天下。問承和尚有言。聞性遍周法界。雪峯打鼓遮裏為什麼不聞。師曰。誰知不聞。問險惡道中以何為津梁。師曰。以汝眼為津梁。曰未得者如何。師曰。快救取。師與韋監軍喫果子。韋問。如何是日用而不知。師拈起果子曰喫。韋喫果子了。再問之。師曰。只者是日用而不知。普請般柴。師曰。汝諸人盡承吾力。一僧曰。既承師力何用普請。師叱之曰。不普請爭得柴歸。師問明真大師。善財參彌勒。彌勒指歸文殊。文殊指歸佛處。汝道佛指歸什麼處。對曰。不知。師曰。情知汝不知（法眼別云喚什麼作佛）大普玄通到禮覲。師謂曰。汝在彼住莫誑惑人家男女。對曰。玄通只是開箇供養門。晚來朝去爭敢作恁麼事。師曰。事難。曰其情是難。師曰。什麼處是難處。曰為伊不肯承當。師便入方丈拄却門。問學人乍入叢林乞師指箇入路。師曰。還聞偃溪水聲否。曰聞。師曰。是汝入處。泉守王公請師登樓。先語客司曰。待我引大師到樓前。便舁却梯。客司稟旨。公曰。請大師登樓。師視樓復視其人。乃曰。佛法不是此道理（法眼云。未舁梯時一日幾度登樓）師與泉守在室中說話。有一沙彌揭簾入見。却退步而出。師曰。那沙彌好與二十拄杖。曰恁麼即某甲罪過（同安顯別云。祖師來也）師曰。佛法不恁麼（鏡清云。不為打水。有僧問。不為打水意作麼生。鏡清云。青山碾為塵敢保勿閑人。東禪齊云。只如玄沙意作麼生。或云。直饒恁麼去也好與拄杖。或云。事在當機。或云。拈破會處。此三說還會玄沙意也無）師應機接物僅三十祀。致青原石頭之𤀹流。迨今不絕。轉導來際。所演法要有大小錄行於海內。自餘語句各隨門弟子章及諸方徵舉出焉。梁開平二年戊辰十一月二十七日示疾而終。壽七十有四。臘四十有四。閩帥為之樹塔。 > \[A monk\] asked, “Beyond the four comportments, how does one serve the king?” > The Master said, “You are a criminal against the king's law; how can you understand how to ask about this matter?” > \[A monk\] asked, “When the ancients raised the mallet or held up the fly-whisk, did that pertain to the matter of our ancestral vehicle or not?” > The Master said, “It did not.” > \[The monk\] asked, “What was the ancient’s intention?” > The Master held up his fly-whisk. > The monk asked, “What is the matter of the ancestral vehicle?” > The Master said, “Only when you are awakened will it be possible.” > \[A monk\] asked, “What is a vajra-warrior?” > The Master thereupon blew at him. > When Bucket-head Wen went down the mountain, the Master asked, “Bucket-head, going down the mountain, when will you return?” > He said, “In three to five days.” > The Master said, “When you return, bring back a carrying-pole load of bottomless buckets.” > Wen had no reply. (Guizong Rou spoke in his place: “What would the Venerable use them for?”) > The Master sometimes gave this instruction: “Old masters in all quarters all talk about receiving people and benefiting living beings. Now let me ask you: suppose there are three kinds of afflicted persons—the blind, the deaf, and the mute—how would you receive them? If you raise a mallet or hold up a fly-whisk, their eyes cannot see it. If you speak with them, their ears cannot hear, and moreover their mouths are mute. If you cannot receive them, the Buddha-Dharma has no efficacy at all.” > At the time, a monk came forward and asked, “Regarding the three kinds of afflicted persons, does the Venerable permit someone to deliberate?” > The Master said, “I permit it; how do you deliberate?” > The monk said, “Take care,” and walked out. > The Master said, “Not it, not it.” > (Fayan said, “At that time, when I saw Master Luohan bring up this monk’s words, I then understood the three kinds of afflicted persons.” Yunju Xi said, “Just taking this monk, did he understand or not? If you say he understood, Xuansha also said ‘Not it.’ If you say he did not understand, why did Fayan say, ‘Because of this monk’s words, I then understood the three kinds of afflicted persons’? Sthaviras, if you have nothing to do, come forward and deliberate; everyone needs to know.”) Luohan said, “Guichen sees that they have eyes and ears; how does the Venerable receive them?” Zhongta said, “Where are the three kinds of afflicted persons right now?” Another monk said, “Not only do you deceive others, but you also deceive yourself.” > When Changqing Leng arrived, the Master asked, “Leaving aside dietary avoidances, what would you say?” > Leng said, “Why act foolish?” > The Master said, “On Mount Xuefeng, acorns have just been eaten; here, sparrows drop dung.” > Seeing a monk come to bow, the Master said, “Keep on bowing; through me, you are able to bow to yourself.” > One day during communal work, they went to Haikeng to chop firewood and saw a tiger. The monk said, “Venerable, a tiger!” > The Master said, “It is your tiger.” > After returning to the monastery, a monk asked, “Just before, when seeing the tiger, you said it was mine. I do not understand: what was your venerable intention?” > The Master said, “In the sahā world there are fourfold heavy obstacles. If someone can penetrate them, I allow that you have escaped the realm of the skandhas.” > (Dongshan Qi said, “Sthaviras, an ancient, having seen the truth, said: ‘My body and mind are like the great earth and empty space.’ Can people nowadays still penetrate it?”) > The Master asked Master Changsheng Ran, “Vimalakīrti observed the Buddha: ‘The past does not come, the future does not go, and the present does not abide.’ How do you observe?” > \[Changsheng\] replied, “Permit Jiaoran to pass, and there can be deliberation.” > The Master said, “If I permit you to pass, how would it be?” > Changsheng was silent for a long while. > The Master said, “Whom are you having understand?” > He said, “Tilting an ear in vain.” > The Master said, “I clearly knew you were making a living inside a mountain ghost’s cave.” > (Chongshou Chou said in place of Changsheng, “What do you call the Tathāgata?”) > A monk asked the Master, “Why is this student unable to speak \[it\]?” > The Master said, “Filling and blocking your mouth, how could you be able to speak \[it\]?” > (Fayan said, “The ancient spoke like that; it was extraordinary indeed. Now let me ask the sthavira: what is the mouth?”) > \[A monk\] asked, “Whenever there are words and phrases, they all fall into a storage chest. Leaving aside falling into a storage chest, I ask the Venerable to deliberate.” > The Master said, “Snap and break the steelyard beam, and then I will deliberate with you.” > \[A monk\] asked, “The ancients received people with a wink of the eye. How does the Venerable receive people?” > The Master said, “I do not receive people with a wink of the eye.” > The monk asked, “What is it that is so hard to see?” > The Master said, “Just because it is too close.” > (Fayan said, “There is also nothing that can be close; right underneath it is the sthavira.”) > When the Master was at Xuefeng, Attendant Guang said to him, “If my Dharma-uncle manages to learn Chan, I will forge an iron boat and go out to sea.” > After the Master became abbot, he asked, “Attendant Guang, have you managed to forge the iron boat yet?” > Guang had no reply. > (Fayan said in his place, “The Venerable would never do such a thing.” Fadeng said in his place, “I ask the Venerable to step down into the boat.” Xuanjue said in his place, “A poor fellow broods over old debts.”) > One day the Master sent a monk to deliver a letter to Master Xuefeng. Xuefeng opened the envelope and found only three sheets of blank paper. He asked the monk, “Do you understand?” > He replied, “I do not understand.” > Xuefeng said, “Have you not heard it said: ‘Exemplary persons a thousand li apart share the same wind’?” > The monk returned and related this to the Master. > The Master said, “This old upādhyāya has missed it without even knowing it.” > (Dongshan Qi said, “In what place was it missed? If it was truly missed, could the Master not understand his disciple’s intention? If it is not understood in that way, what was Xuansha’s intention? If you understand, then study with Xuansha.”) > The Master asked Jingqing, “In the teachings it is said, ‘A bodhisattva-mahāsattva’s not seeing a single dharma is a great fault.’ Tell me, what dharma is not seen?” > Jingqing pointed to an exposed pillar and said, “Could it be not seeing this one?” > (Tong'an Xian gave an alternative reply: “I know that the Venerable does not act rashly.”) > The Master said, “You may eat clear water and white rice in Zhejiang, but as for the Buddha-Dharma, you have not yet grasped it at all.” > (Xuanjue said, “Tell me, where was Xuansha’s intention when he spoke like that? Have you not heard that a monk asked Dongshan, ‘Not seeing a single dharma is a great fault; what is the meaning of this?’ Dongshan said, ‘Not seeing a single dharma—fine words, sthavira!’ Yisu Jue said, ‘Not seeing a single dharma is precisely the Tathāgata; only then can one be called the Bodhisattva Contemplator of Sovereignty and Samantabhadra.’ He also said, ‘“Not seeing a single dharma is a great fault”—is it one or is it two? Try to judge it.’”) A monk asked, “I have heard that the Venerable said: ‘The entire universe in the ten directions is a single bright pearl.’ How can this student understand it?” > The Master said, “The entire universe in the ten directions is a single bright pearl; what is the use of understanding?” > The next day the Master asked that monk in turn, “The entire universe in the ten directions is a single bright pearl; how do you understand it?” > He replied, “The entire universe in the ten directions is a single bright pearl; what is the use of understanding?” > The Master said, “I know you are making a living inside a mountain ghost’s cave.” > (Xuanjue said, “He spoke in the same way; why did it turn into a mountain ghost’s cave?”) > \[A monk\] asked, “What is the seamless stūpa?” > The Master said, “How large is this seam?” > (Xuanjue said, “In the monasteries they talk like this. Where can there be seamlessness? Did he understand correctly or not?”) > Army Supervisor Wei came to visit and remarked, “Master Caoshan is very extraordinary.” > The Master then asked, “How far is it from Fuzhou to Caoshan?” > Wei pointed to a monk beside him and asked, “Has the sthavira ever been to Caoshan?” > He said, “I have been there.” > Wei asked, “How far is it from Fuzhou to Caoshan?” > He said, “One hundred and twenty li.” > Wei said, “If so, then the sthavira has not been to Caoshan.” Wei then rose and bowed to the Master. > The Master said, “The supervisor should instead bow to this monk; this monk indeed possesses a sense of shame.” > (Yunju Xi said, “Where is it that this monk possesses a sense of shame? If you can search it out, I grant that the sthavira has the eye of an itinerant monk.”) > A Sanskrit grammarian tripiṭaka master from India arrived, and the Military Commissioner of Min had him meet with the Master. The Master struck a bronze brazier with fire-tongs and asked, “What sound is this?” > The tripiṭaka master replied, “The sound of bronze and iron.” > (Fayan gave an alternative reply: “Please let the Great Master speak for the Great King.” Fadeng gave an alternative reply: “Listen to the Venerable’s question.”) > The Master said, “Great King, do not be deceived by a foreigner.” > The tripiṭaka master had no reply. > (Fayan said in his place, “The Great Master has long received the Great King’s offerings.” Fadeng said in his place, “It is rather the Venerable who is deceiving the Great King.”) > The Master traveled south to Putian County, where a hundred varieties of theatrical entertainment were arranged to welcome him. The next day, the Master asked Elder Xiaotang, “Where did all that clamour of yesterday go?” > Xiaotang lifted a corner of his patchwork robe. > The Master said, “Vain and distracted; it has no connection.” > (Fayan gave an alternative reply: “How much clamour was there yesterday?” Fadeng gave an alternative reply: “Today it is even more laughable.”) > The Master asked a monk, “How do you understand a gandharva city?” > The monk said, “Like a dream, like an illusion.” > (Fayan gave an alternative action: he struck an object to show it to him.) > The Master and Dizang Chen were talking inside the abbot's quarters late into the night. An attendant closed the door. The Master said, “The doors are completely shut; how will you get out?” > Chen said, “What do you call a door?” > (Fadeng gave an alternative reply: “Would the Venerable not like to rest?”) > One day the Master propped his staff on the ground and asked Changsheng, “Monks’ views, lay views, men’s views, women’s views—how do you view?” > Changsheng said, “Does the Venerable see Jiaoran's point of view?” > The Master said, “Acquaintances fill the world.” > \[A monk\] asked, “I have heard that the Venerable said, ‘The hearing-nature everywhere pervades the Dharma realm.’ When Xuefeng beats the drum, why is it not heard here?” > The Master said, “Who knows it is not heard?” > \[A monk\] asked, “On a treacherous and dangerous road, what serves as a ferry and bridge?” > The Master said, “Your eyes serve as the ferry and bridge.” > \[The monk\] asked, “What about for those who have not attained it?” > The Master said, “Quickly rescue them.” > The Master was eating fruit with Army Supervisor Wei. Wei asked, “What is ‘using it daily without knowing it’?” > The Master picked up a fruit and said, “Eat.” > After Wei had eaten the fruit, he asked again. > The Master said, “Just this is ‘using it daily without knowing it.’” > During communal work carrying firewood, the Master said, “All of you rely entirely on my power.” > A monk said, “Since we rely on the Master’s power, what is the need for communal work?” > The Master scolded him, saying, “If you do not do communal work, how will you get the firewood back?” > The Master asked Great Master Mingzhen, “Sudhana visited Maitreya, and Maitreya directed him back to Mañjuśrī. Mañjuśrī directed him to where the Buddha was. Tell me, where does the Buddha direct him?” > He replied, “I do not know.” > The Master said, “I clearly knew you did not know.” > (Fayan gave an alternative reply: “What do you call a Buddha?”) > Dapu Xuantong arrived and paid respects. The Master said to him, “While dwelling there, do not deceive and bewilder the sons and daughters of families.” > He replied, “Xuantong merely opened a gate of offerings; coming in the evening and leaving in the morning, how would I dare do such a thing?” > The Master said, “The matter is difficult.” > He said, “Its sentiment is indeed difficult.” > The Master said, “What place is the difficult place?” > He said, “Because they are unwilling to undertake it.” > The Master then entered the abbot’s quarters and barred the door. > \[A monk\] asked, “This student has just entered the monastery; I beg the Master to point out an entry path.” > The Master said, “Do you hear the sound of the water of Yanxi Stream?” > He said, “I hear it.” > The Master said, “That is your entry point.” > Wang Gong, the Prefect of Quanzhou, invited the Master to ascend a tower. He said to the guest prefect beforehand, “Wait until I lead the Great Master before the tower, then carry away the ladder.” The guest prefect received his instructions. The Prefect said, “I invite the Great Master to ascend the tower.” > The Master looked at the tower, looked back at the man, and thereupon said, “The Buddha-Dharma is not this principle.” > (Fayan said, “Before carrying away the ladder, how many times a day did you ascend the tower?”) > The Master was talking with the Prefect of Quanzhou in the room. A novice pulled up the curtain, entered and looked, then stepped back and went out. > The Master said, “That novice deserves twenty blows with the staff.” > \[The Prefect\] said, “If so, then it is my fault.” > (Tong'an Xian gave an alternative reply: “The ancestral master has arrived!”) > The Master said, “The Buddha-Dharma is not like that.” > (Jingqing said, “It was not for carrying water.” A monk asked, “What is the meaning of ‘It was not for carrying water’?” Jingqing said, “Even if the green mountain is ground to dust, I dare guarantee there are no idle persons.” Dongshan Qi said, “Just taking this, what was Xuansha’s intention? Some say: ‘Even if he went like that, he would still deserve blows with the staff.’ Some say: ‘The matter lies in meeting the moment.’ Some say: ‘It broke through what he understood.’ Do these three explanations understand Xuansha’s intention or not?”) > The Master responded to faculties and received beings for nearly thirty years, causing the profound stream of Qingyuan and Shitou to flow unbroken down to the present day, guiding future times. The essentials of the Dharma he expounded were contained in the Great and Small Records circulating throughout the realm. His other sayings were brought forward in the writings of his disciples and cited across various quarters. On the twenty-seventh day of the eleventh month in the second year of Kaiping of the Liang dynasty, a wuchen year \[908 CE\], he manifested illness and passed away. His age was seventy-four; his monastic age was forty-four. The Military Commissioner of Min erected a stūpa for him. > — English (machine translation) (machine translation) - [Previous: 18.6](https://indike.org/pramana/in.bauddha.taisho.2076.18.6) - [Next: 18.8](https://indike.org/pramana/in.bauddha.taisho.2076.18.8) - [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.18.7) — English, machine translation ## Linked texts (2) - [宏智禪師廣錄](https://indike.org/pramana/in.bauddha.taisho.2001.2.167) — Classical Chinese - [明覺禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1996.4.126) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.18.7](https://indike.org/pramana/in.bauddha.taisho.2076.18.7) · Pramāṇa