[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) › 25.13 # 景德傳燈錄 25.13 景德傳燈錄 25.13 - **Language:** Classical Chinese ### [25.13](https://indike.org/pramana/in.bauddha.taisho.2076.25.13) 金陵報慈道場文遂導師杭州人也。姓陸氏。乳抱中父母徙家于宣城。纔丱歲挺然好學。乃禮池州僧正落髮登戒。年十六觀方禪教俱習。嘗究首楞嚴經十軸。甄分真妄緣起本末精博。於是節科注釋文句交絡。厥功既就。謁于淨慧禪師述己所業。深符經旨。淨慧問曰。楞嚴豈不是有八還義。師曰是。曰明還什麼。師曰。明還日輪。曰日還什麼。師懵然無對。淨慧誡令焚其所注之文。師自此服膺請益始忘知解。初住吉州止觀。乾德二年國主延入居長慶。次清涼次報慈大道場。署雷音覺海大導師。禮待異乎他等。師上堂謂眾曰。天人群生類皆承此恩力。威權三界。德被四生。若稟靈光咸稱妙義。十方諸佛常頂戴。汝誰敢是非及乎。向遮裏喚作開方便門。對根設教便有如此。如彼流出無窮。若能依而奉行。有何不可。所以清涼先師道。佛即是無事人。且如今覓箇無事人也不可得。僧問。崇壽佛法付囑止觀。止觀佛法付囑何人。師曰。汝試舉崇壽佛法看。問巔山巖崖還有佛法也無。師曰。汝喚什麼作巔山巖崖。問如何是道。師曰。忘想顛倒。師謂眾曰。老僧平生百無所解。日日一般雖住此間隨緣任運。今日諸上座與本無異。僧問。如何是無異底事。師曰。千差萬別。僧再問。師曰。止止不須說。且會取千差萬別。問如何是和尚家風。師曰。方丈板門扇問如何是無相道場。師曰。四郎五郎廟。問如何是吹毛劍。師曰。簳麫杖。問如何是正直一路。師曰。遠遠近近。曰便恁麼去時如何。師曰。咄哉癡人此是險路。師問僧。從什麼處來。曰撫州曹山來。師曰。幾程到此。曰七程。師曰。行却許多山林谿㵎。何者是汝自己曰總是。師曰。眾生顛倒認物為己。曰如何是學人自己。師曰。總是。師又曰。諸上座各在止觀經冬過夏。還有人悟自己也無。止觀與汝證明。令汝真見不被邪魔所惑。問如何是學人自己。師曰。好箇師僧眼目甚分明。 > Guiding Master Wensui of Baoci Monastery in Jinling was a native of Hangzhou. His family name was Lu. While still an infant in his parents' arms, his family moved to Xuancheng. Barely coming of age, he stood out for his love of learning. Thereupon he paid respects to the monastic registrar of Chizhou, tonsured his hair, and received the monastic precepts. At age sixteen, he set out to travel, studying both Chan and doctrinal teachings. He once made a thorough investigation of the ten fascicles of the Śūraṅgama Sūtra, distinguishing with precision and breadth the true from the false, as well as the origins and developments of conditioned arising. He then made sectional divisions, composed an interlinear commentary, and entwined the phrases together. When his undertaking was complete, he had an audience with Chan Master Jinghui and recounted his accomplishment, \[which\] deeply accorded with the sutra's meaning. Jinghui asked, "Does not the Śūraṅgama Sūtra have the doctrine of the eight returns?" The master said, "It does." Jinghui said, "To what does brightness return?" The master said, "Brightness returns to the solar disk." Jinghui said, "To what does the sun return?" The master was bewildered and had no reply. Jinghui admonished him and instructed him to burn his commentary. From then on, the master took his words to heart, requested instruction, and only then began to forget his intellectual knowledge. He first dwelled at Zhiguan in Jizhou. In the second year of the Qiande era, the ruler of the Southern Tang invited him to dwell at Changqing, and subsequently at Qingliang and then the great monastery of Baoci, granting him the title "Great Guiding Master Leiyin Juehai" (Thunderous Sound Ocean of Awakening). He was treated with courtesy unlike others. The master took the high seat and said to the assembly: "Beings of heavenly and human realms all partake of this power of grace. Its authority pervades the three realms, and its virtue covers the four modes of birth. If one partakes of the numinous light, all is called wondrous meaning. The Buddhas of the ten directions ever revere it upon their crowns. Who among you would dare to judge right and wrong? When it comes to this place, it is called opening the gate of skillful means. Establishing teachings in accord with faculties just brings forth this and that, flowing out boundlessly. If you can rely upon it and practice accordingly, what would be amiss? Therefore my late teacher Qingliang said: 'The Buddha is just a person of no affairs.' And now, even seeking a person of no affairs is impossible to find." A monk asked, "The Buddha-dharma of Chongshou was entrusted to Zhiguan; to whom is the Buddha-dharma of Zhiguan entrusted?" The master said, "Try to cite the Buddha-dharma of Chongshou and let me see." \[The monk\] asked, "Is there also Buddha-dharma on mountain summits and precipitous cliffs?" The master said, "What do you call mountain summits and precipitous cliffs?" \[The monk\] asked, "What is the Way?" The master said, "Deluded thoughts and topsy-turvy views." The master said to the assembly: "In my whole life, this old monk has understood nothing at all. Day after day is just ordinary; though I dwell here, I accord with conditions and let things take their course. Today, all of you sthaviras are no different from the origin." A monk asked, "What is the matter that has no difference?" The master said, "A thousand distinctions and ten thousand differences." The monk asked again. The master said, "Stop, stop! There is no need to speak. Just understand the thousand distinctions and ten thousand differences." \[The monk\] asked, "What is the upādhyāya's house style?" The master said, "The wooden door leaves of the abbot's quarters." \[The monk\] asked, "What is the signless monastery?" The master said, "The shrines of the Fourth and Fifth Lords." \[The monk\] asked, "What is the hair-severing sword?" The master said, "A noodle roller." \[The monk\] asked, "What is the one straight road?" The master said, "Far and near." \[The monk\] said, "What happens when one goes straight along like that?" The master said, "Bah, foolish man! This is a dangerous road." The master asked a monk, "Where have you come from?" \[The monk\] said, "I come from Mount Cao in Fuzhou." The master said, "How many stages did it take to arrive here?" \[The monk\] said, "Seven stages." The master said, "You have walked past so many mountains, forests, streams, and gullies—what is your own self?" \[The monk\] said, "All of it is." The master said, "Sentient beings are topsy-turvy, taking things to be their selves." \[The monk\] said, "What is the student's own self?" The master said, "All of it is." The master also said: "You sthaviras have each spent winter and summer here at Zhiguan. Has anyone awakened to their own self? Zhiguan will give you confirmation so that your true vision will not be deluded by wicked Māras." \[A monk\] asked, "What is the student's own self?" The master said, "A fine monk; your eyes are very clear." > — English (machine translation) (machine translation) - [Previous: 25.12](https://indike.org/pramana/in.bauddha.taisho.2076.25.12) - [Next: 25.14](https://indike.org/pramana/in.bauddha.taisho.2076.25.14) - [Up: 25](https://indike.org/pramana/in.bauddha.taisho.2076.25) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.25.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.25.13](https://indike.org/pramana/in.bauddha.taisho.2076.25.13) · Pramāṇa