[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) › 23.48 # 景德傳燈錄 23.48 景德傳燈錄 23.48 - **Language:** Classical Chinese ### [23.48](https://indike.org/pramana/in.bauddha.taisho.2076.23.48) 婺州明招德謙禪師。受羅山印記靡滯於一隅。激揚玄旨。諸耆宿皆畏其敏捷。後學鮮敢當其鋒者。師在泉州招慶大殿上。以手指壁畫問僧曰。那箇是甚麼神。曰護法善神。師曰。沙汰時向什麼處去來。僧無對。師却令僧去問演侍者演曰。汝什麼劫中遭此難來。其僧迴舉似師。師曰。直饒演上座他後聚一千眾有什麼用處。僧乃禮拜請別語。師曰。什麼處去也。清八路舉仰山插鍬話問師。古人意在叉手處。意在插鍬處。師曰。清上座。清應諾。師曰。還曾夢見仰山麼。清曰。不要下語只要上座商量。師曰。若要商量堂頭自有一千五百人老師在。師到雙巖。雙巖長老覩師風彩乃曰。某甲致一問問闍梨。若道得便捨院。道不得即不捨。金剛經云。一切諸佛及諸佛法皆從此經出。且道。此經是何人說。師曰。說與不說一時拈向那邊著。只如和尚決定喚什麼作此經。雙巖無對。師舉經云。一切賢聖皆以無為法而有差別。斯則以無為法為極則。憑何而有差別。且如差別是過不是過。若是過一切賢聖盡有過。若不是過決定喚什麼作差別。雙巖亦無語。師曰。雪峯道底。師在婺州智者寺居第一座。尋常不受淨水。主事僧問曰。因什麼不識觸淨水不肯受。師下床拈起淨瓶曰。遮箇是淨。主事無語。師乃撲破淨瓶。師自爾道聲遐播。眾請居明招山開法。四來禪者盈于堂室。師謂眾曰。希逢一箇下坡不走快便難逢。若有同生同死何妨一展。僧問。師子本出窟時如何。師曰。俊鷂趁不及。曰出窟後如何。師曰。萬里正紛紛。曰欲出不出時如何。師曰嶮。曰向上事如何。師曰眨。問如何是透法身外一句子。師曰。北斗後翻身。問十二時中如何趣向。師曰。拋向金剛地上著。問文殊與維摩對譚何事。師曰。葛巾紗帽已拈向那邊著也。問如何是和尚家風。師曰。齩得著是好手。問無煙之火是什麼人向得。師曰。不惜眉毛底。曰和尚還向得麼。師曰。汝道我有多少莖眉毛在。師見新到僧才上法堂。乃舉拂子却擲下。其僧珍重便下去。師曰。作家作家。問全身佩劍時如何。師曰。忽遇正恁麼時又作麼生僧無對。師問國泰瑫和尚。古人道俱胝只念三行呪。便得名超一切人。作麼生與他拈却三行呪。便得名超一切人。國泰竪起一指。師曰。不因今日爭識得瓜洲客。師有師叔在廨院患甚。附書來問曰。某甲有此大病。如今正受疼痛。一切處安置伊不得。還有人救得麼。師乃迴信曰。頂門上中此金剛箭透過那邊去也。有一僧曾在師法席。辭去住庵一年。後來禮拜曰。古人道。三日不相見莫作舊時看。師乃露胸問曰。汝道我有多少莖蓋膽毛。僧無對。師却問。汝什麼時離庵。曰今朝。師曰。來時折脚鐺子分付與阿誰。僧又無語。師乃喝出。問承。師有言。我住明招頂興傳古佛心。如何是明招頂。師曰。換却眼。曰如何是古佛心。師曰。汝還氣急麼。問學人拏雲攫浪上來請師展鉢。師曰。拶破汝頂。曰也須仙陀去。師乃棒趁出。師別有頌。示眾曰。 > Chan Master Deqian of Mingzhao in Wuzhou received the seal of transmission from Luoshan and did not stagnate in one corner. Setting forth the abstruse tenets, all the senior venerable monks feared his quick wit; among junior students, few dared to face his edge. While the Master was in the main hall of Zhaoqing in Quanzhou, pointing his finger at a wall painting, he asked a monk, "What spirit is that?" The monk said, "A good spirit who protects the Dharma." The Master said, "Where did it go at the time of the \[Huichang\] purge?" The monk had no reply. The Master then sent the monk to ask Attendant Yan. Yan said, "In which kalpa did you encounter this disaster?" The monk returned and related this to the Master. The Master said, "Even if Sthavira Yan were later to gather a community of a thousand, of what use would he be?" The monk then bowed and requested an alternative phrase. The Master said, "Where did it go?" Qing of Balu cited the story of Yangshan sticking the hoe \[into the ground\] and asked the Master, "Was the ancient's intention in folding his hands, or was his intention in sticking the hoe \[into the ground\]?" The Master said, "Sthavira Qing!" Qing answered, "Yes?" The Master said, "Have you ever dreamed of Yangshan?" Qing said, "I do not want a phrase tossed back; I only want to discuss it with the sthavira." The Master said, "If you want to discuss it, the abbot himself is an old master of fifteen hundred people." The Master arrived at Shuangyan. The Elder of Shuangyan, observing the Master's demeanor, said, "I have a question to put to the ācārya. If you can speak \[a word\], I will relinquish the monastery; if you cannot speak, I will not relinquish it. The Diamond Sūtra says: 'All Buddhas and all dharmas of the Buddhas emerge from this sūtra.' Now tell me, who spoke this sūtra?" The Master said, "Whether spoken or unspoken, set it all aside for the moment. Just what, Upādhyāya, do you definitely call 'this sūtra'?" Shuangyan had no reply. The Master cited the sūtra: "'All the worthy and noble ones are differentiated on the basis of unconditioned dharmas.' Thus taking unconditioned dharmas as the ultimate principle, relying on what are they differentiated? Furthermore, is differentiation a fault or not a fault? If it is a fault, all the worthy and noble ones entirely have faults; if it is not a fault, what definitely do you call 'differentiation'?" Shuangyan again was speechless. The Master said, "That is what Xuefeng said." While the Master occupied the first seat at Zhizhe Temple in Wuzhou, he usually did not accept clean water. The monk in charge of affairs asked, "Why do you not know what is soiled and clean, and refuse to accept the clean water?" The Master stepped down from his seat, picked up the clean pitcher, and said, "Is this clean?" The monk in charge of affairs had no words. The Master then dashed the clean pitcher to pieces. From then on, the Master's reputation in the Way spread far and wide. The assembly requested him to dwell at Mount Mingzhao to open the Dharma, and Chan practitioners arriving from the four quarters filled the hall and rooms. The Master addressed the assembly, saying, "It is rare to meet one who does not run when going downhill; agility is hard to find. If there is one who lives and dies together \[with me\], what harm is there in displaying it once?" A monk asked, "What is it like when the lion initially leaves its cave?" The Master said, "The swift hawk cannot catch up." The monk said, "What about after it has left the cave?" The Master said, "Ten thousand miles of swirling confusion." The monk said, "What about when it wants to leave but has not yet left?" The Master said, "Precipitous!" The monk said, "What about the transcendental matter?" The Master said, "A blink of an eye." \[A monk\] asked, "What is the single phrase that penetrates beyond the Dharma-body?" The Master said, "Turning a somersault behind the Big Dipper." \[A monk\] asked, "How should one direct oneself throughout the twelve periods of the day?" The Master said, "Cast it down upon the diamond ground!" \[A monk\] asked, "What matter did Mañjuśrī and Vimalakīrti discuss with each other?" The Master said, "The kudzu headcloth and gauze cap have already been set aside over there." \[A monk\] asked, "What is the Upādhyāya's house style?" The Master said, "One who can bite through it is an expert." \[A monk\] asked, "What kind of person can face a fire without smoke?" The Master said, "One who does not spare his eyebrows." The monk said, "Can the Upādhyāya also face it?" The Master said, "How many eyebrows do you say I have left?" The Master saw a newly arrived monk who had just entered the Dharma hall; he held up his whisk and then threw it down. The monk said, "Take care!" and went down immediately. The Master said, "An expert, an expert!" \[A monk\] asked, "What is it like when fully girded with a sword?" The Master said, "If suddenly encountering just such a moment, what then?" The monk had no reply. The Master asked Upādhyāya Guotai Dao, "An ancient said, 'Juzhi recited only a three-line dhāraṇī and immediately achieved a name surpassing all people.' How can one discard the three-line dhāraṇī for him and still immediately achieve a name surpassing all people?" Guotai raised one finger. The Master said, "Were it not for today, how could I have recognized the traveler from Guazhou?" The Master had an uncle in the Dharma who was severely ill at an administrative monastery. He sent a letter asking, "I have this serious illness and am currently suffering intense pain; I cannot find peace anywhere. Is there still someone who can save me?" The Master sent a reply saying, "Right upon your crown, hit by this diamond arrow, it penetrates straight through to the other side." There was a monk who had once been in the Master's Dharma assembly and took his leave to dwell in a hermitage for a year. Later he came to pay homage and said, "An ancient said, 'If you have not seen someone for three days, do not look upon him as before.'" The Master bared his chest and asked, "Tell me, how many hairs do I have covering my gall?" The monk had no reply. The Master then asked, "When did you leave the hermitage?" The monk said, "This morning." The Master said, "When you came, to whom did you entrust the broken-legged caldron?" The monk was again speechless. The Master then shouted him out. \[A monk\] asked, "I have heard that the Master has a saying: 'I dwell atop Mingzhao, reviving and transmitting the ancient Buddhas' mind.' What is the top of Mingzhao?" The Master said, "Change your eyes." The monk said, "What is the ancient Buddhas' mind?" The Master said, "Are you still short of breath?" \[A monk\] asked, "This student has grabbed the clouds and seized the waves to come up here; I request the Master to open his bowl." The Master said, "I'll crush your skull!" The monk said, "You must also fetch the saindhava." The Master then drove him out with his staff. The Master had another verse instructing the assembly, saying: > — English (machine translation) (machine translation) - [Previous: 23.47](https://indike.org/pramana/in.bauddha.taisho.2076.23.47) - [Next: 23.49](https://indike.org/pramana/in.bauddha.taisho.2076.23.49) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.2076.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.23.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.23.48](https://indike.org/pramana/in.bauddha.taisho.2076.23.48) · Pramāṇa