[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) › 25.21 # 景德傳燈錄 25.21 景德傳燈錄 25.21 - **Language:** Classical Chinese ### [25.21](https://indike.org/pramana/in.bauddha.taisho.2076.25.21) 金陵淨德道場達觀禪師智筠。河中府人也。姓王氏。弱齡邁俗。依普救寺杲大師披削。年滿受具。始遊方謁撫州龍濟修山主。親附久之機緣莫契。後詣金陵報恩道場。參淨慧頓悟玄旨。後住廬山棲賢寺。師上堂謂眾曰。從上諸聖方便門不少。大底只要諸仁者有箇見處。然雖未見且不參差一絲髮許。諸仁者亦未嘗違背一絲髮許。何以故。烜赫地顯露。如今便會取。更不費一豪氣力。還省要麼。設道毘盧有師法身有主。斯乃抑揚對機施設。諸仁者作麼生會對底道理。若也會且莫嫌他佛語。莫重祖師。直下是自己眼明始得。僧問。如何是的的之言。師曰。道什麼。問紛然覓不得時如何。師曰。覓箇什麼不得。問如何是祖師意。師曰。用祖師意作什麼。問今朝呈遠瑞正意為誰來。師曰。大眾盡見汝恁麼問。乾德三年江南國主仰師道化。於北苑建大道場曰淨德。延請居之。署大禪師之號。上堂謂眾曰。夫欲慕道。也須上上根器始得。造次中下不易承當。何以故。佛法非心意識境界。上座莫恁麼\[仁-二+蔑\]偰地。他古人道。沙門眼把定世界函蓋乾坤。綿綿不漏絲髮。所以諸佛讚歎讚歎不及。比喻比喻不及。道上座威光赫奕亘古亘今。幸有如是家風何不紹續取。為什麼自生卑劣。枉受辛勤不能曉悟。只為如此所以諸佛出興於世。只為如此所以諸佛唱入涅槃。只為如此所以祖師特地西來。僧問。諸聖皆入不二法門。如何是不二法門。師曰。但恁麼入。曰恁麼即今古同然去也。師曰。汝道什麼處是同。問如何是佛法大意。師曰。恰問著。曰恁麼即學人禮拜也。師曰。汝作麼生會。問如何是佛。師曰。如何不是。師復謂眾曰。吾不能投身巖谷滅迹市𮠔。而出入禁庭以重煩世主。吾之過也。遂屢辭歸故山。國主錫以五峯棲玄蘭若。開寶二年八月十七日安坐告寂。壽六十四。臘四十四。 > Chan Master Danguan Zhiyun of Jingde Bodhimanda in Jinling was a native of Hezhong Prefecture. His family name was Wang. At an early age he left secular life, received tonsure under Master Gao at Pujiu Temple, and after coming of age received the full precepts. He then began wandering, calling on Mountain Master Longji Xiu of Fuzhou, and stayed close to him for a long time, but their encounter of faculties and conditions did not tally. Later he went to Bao'en Bodhimanda in Jinling, where he attended upon Jinghui and suddenly awakened to the profound intent. Afterward, he resided at Qixian Temple on Mount Lu. The Master ascended the hall and addressed the assembly, saying: "The gates of skillful means of the holy ones from antiquity are not few. Basically, they only want you worthy ones to have an insight. Yet, although you have not seen it, it is not off by the breadth of a single hair, nor have you worthy ones ever gone against it by the breadth of a single hair. Why? It is gloriously exposed. Understand it right now, without wasting a hair's worth of effort. Do you understand the essential? Even if it is said that Vairocana has a teacher and the Dharma-body has a master, these are provisional arrangements adapted to capacities, \[raising or lowering\]. How do you worthy ones understand the principle of adapting? If you understand it, do not despise the words of the Buddhas, nor venerate the ancestral teachers; it is only when your own eyes are clear right beneath your feet that you will attain it." A monk asked, "What are the precise words?" The Master said, "What are you saying?" He asked, "When one searches in confusion and cannot find it, how is it?" The Master said, "What are you searching for that you cannot find?" He asked, "What is the Patriarch's intention?" The Master said, "What would you do with the Patriarch's intention?" He asked, "Presenting a distant auspicious omen today, for whose sake has the true intention come?" The Master said, "The great assembly all see you asking like this." In the third year of Qiande, the ruler of Jiangnan, revering the Master's transformative teachings of the Way, built a great bodhimanda in the Northern Garden called Jingde, invited him to dwell there, and conferred upon him the title of Great Chan Master. He ascended the hall and addressed the assembly, saying: "Those who wish to admire the Way must have the very highest capacity; it is not easy for intermediate and lower capacities to take it on in haste. Why? The Buddhadharma is not a realm of mind, intellect, or consciousness. Sthaviras, do not be so contemptuous. The ancients said: 'The śramaṇa's eye holds fast the world and covers heaven and earth; continuous, it does not leak a hair's breadth.' Therefore, all Buddhas praise it, yet their praise falls short; they make analogies, yet analogies fall short. The sthavira's awe-inspiring radiance is brilliant from ancient times to the present. Fortunately having such a house style, why not inherit and continue it? Why demean yourselves, pointlessly enduring toil without awakening? It is solely for this that the Buddhas appeared in the world; it is solely for this that the Buddhas proclaimed their entry into nirvāṇa; it is solely for this that the Patriarch came from the west on purpose." A monk asked, "All the holy ones enter the non-dual Dharma-gate. What is the non-dual Dharma-gate?" The Master said, "Just enter like this." He said, "Then past and present are identical." The Master said, "Where do you say they are identical?" He asked, "What is the great meaning of the Buddhadharma?" The Master said, "You have just hit upon the question." He said, "Then this student pays homage." The Master said, "How do you understand it?" He asked, "What is the Buddha?" The Master said, "How is it not?" The Master again addressed the assembly, saying: "I could not throw myself into crags and valleys or erase my traces in the marketplace; instead, I enter and exit the forbidden court, heavily burdening the worldly ruler. This is my fault." He then repeatedly took his leave to return to his former mountain. The ruler bestowed upon him the Qixuan Hermitage on the Five Peaks. On the seventeenth day of the eighth month in the second year of Kaibao, he sat peacefully and announced his demise. His age was sixty-four; his monastic age was forty-four. > — English (machine translation) (machine translation) - [Previous: 25.20](https://indike.org/pramana/in.bauddha.taisho.2076.25.20) - [Next: 25.22](https://indike.org/pramana/in.bauddha.taisho.2076.25.22) - [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.25.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.25.21](https://indike.org/pramana/in.bauddha.taisho.2076.25.21) · Pramāṇa