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# 景德傳燈錄 20.12

景德傳燈錄 20.12

- **Language:** Classical Chinese

### [20.12](https://indike.org/pramana/in.bauddha.taisho.2076.20.12)

雲居山昭化禪師道簡（第二世住）范陽人也。久入雲居之室密受真印。而分掌寺務典司樵爨。以臘高居堂中為第一座。屬膺和尚將臨順寂。主事僧問。誰堪繼嗣。曰堂中簡主事。僧雖承言而未曉其旨。謂之揀選。乃與眾僧僉議舉第二座為化主。然且備禮先請第一座。必若謙讓即堅請第二座焉。時簡師既密承師記略不辭免。即自持道具入方丈攝眾演法。主事僧等不愜素志。罔循規式。師察其情乃棄院潛下山。其夜山神號泣。詰旦主事大眾奔至麥莊。悔過哀請歸院。眾聞山神連聲唱云。和尚來也。僧問。如何是和尚家風。師曰。隨處得自在。問維摩豈不是金粟如來。師曰是。曰為什麼却預釋迦會下聽法。師曰。他不爭人我。問橫身蓋覆時如何。師曰。還蓋覆得麼。問蛇子為什麼却吞蛇師。師曰。在裏不傷。問諸聖道不得處和尚還道得麼。師曰。汝道什麼處諸聖道不得。問路逢猛虎時如何。師曰。千人萬人不逢。偏汝便逢。問孤峯獨宿時如何。師曰。閑著七間僧堂不宿。阿誰教汝孤峯獨宿。師示滅後。廬州帥張崇施財建石塔於本山至今存焉。

> Chan Master Daojian Zhaohua of Mount Yunju (the second generation abbot) was a native of Fanyang. Having long entered the room of Yunju, he secretly received the true seal; he was assigned monastic duties and took charge of gathering firewood and cooking. Because of his advanced monastic seniority, he resided in the hall as the first seat. When Upādhyāya \[Daoying\] was approaching his peaceful demise, the administrative monk asked, "Who is worthy to succeed you?" \[Daoying\] said, "Jian in the hall." Although the administrative monk heard the words, he did not grasp their meaning, thinking it meant "selection" (jianxuan). He then deliberated with the monks and nominated the second seat to be the spiritual leader. Nevertheless, they prepared the protocol to first invite the first seat, intending that if he courteously declined, they would firmly invite the second seat. At that time, Master Jian, having already secretly received his teacher's prediction, did not decline at all. He immediately took up his own implements, entered the abbot's quarters, gathered the assembly, and expounded the Dharma. The administrative monks and others were displeased as their original intention was thwarted, and they refused to comply with the rules. The master discerned their sentiments, thereupon abandoned the monastery, and secretly went down the mountain. That night the mountain deity wailed and wept. At dawn, the administrators and the great assembly rushed to the wheat farm, repented their fault, and mournfully begged him to return to the monastery. The assembly heard the mountain deity calling repeatedly, "The upādhyāya has come!" A monk asked, "What is the master's house style?" The master said, "At ease everywhere." \[A monk\] asked, "Is not Vimalakīrti the Tathāgata Golden Grain?" The master said, "He is." \[The monk\] said, "Why then did he participate in Śākyamuni's assembly to listen to the Dharma?" The master said, "He does not dispute self and other." \[A monk\] asked, "How is it when lying across to cover \[all\]?" The master said, "Can it be covered?" \[A monk\] asked, "Why does the young snake swallow the snake charmer?" The master said, "Inside, it does not harm." \[A monk\] asked, "Can the upādhyāya speak of what the sages cannot speak of?" The master said, "What place do you say the sages cannot speak of?" \[A monk\] asked, "How is it when meeting a fierce tiger on the road?" The master said, "Out of a thousand or ten thousand people, none meet it; why is it that only you meet it?" \[A monk\] asked, "How is it when sleeping alone on a solitary peak?" The master said, "Leaving the seven-bay monks' hall unoccupied and not sleeping there, who told you to sleep alone on a solitary peak?" After the master manifested his passing, Zhang Chong, the military commander of Luzhou, donated funds to erect a stone stūpa on the home mountain, which still exists today.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.20.12) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2076.20.12](https://indike.org/pramana/in.bauddha.taisho.2076.20.12) · Pramāṇa
