[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) › 25.23 # 景德傳燈錄 25.23 景德傳燈錄 25.23 - **Language:** Classical Chinese ### [25.23](https://indike.org/pramana/in.bauddha.taisho.2076.25.23) 金陵清涼法燈禪師泰欽。魏府人也。生而知道辯才無礙。入淨慧之室海眾歸之。僉曰敏匠。初受請住洪州幽谷山雙林院。上堂未升座乃曰。此山先代一二尊宿曾說法來。此座高廣不才何升。昔古有言。作禮須彌燈王如來乃可得坐。且道須彌燈王如來今在何處。大眾要見麼一時禮拜。師便升座良久曰。為大眾只如此。也還有會處麼。僧問。如何是雙林境。師曰。畫也不成。曰如何是境中人。師曰。且去。又曰。境也未識且討人。問一佛出世震動乾坤。和尚出世震動何方。師曰。什麼處見震動。曰爭奈即今何。師曰。今日有什麼事。有僧出禮拜。師曰。道者前時謝汝請。我將什麼與汝好。僧擬問次。師曰。將謂相悉却成不委。問如何是西來密密意。師曰苦。問一佛出世普潤群生。和尚出世當為何人。師曰。不徒然曰。恁麼即大眾有賴也。師曰。何必。師告眾曰。且住得也久立。官人及諸大眾。今日相請勤重。此箇殊功比喻何及。所以道未了之人聽一言。只遮如今誰動口。師便下坐立倚拄杖而告眾曰。還會麼。天龍寂聽而雨華。莫作須菩提㡧子畫將去。且恁麼信受奉行。師次住上藍護國院。僧問。十方俱擊鼓十處一時聞。如何是聞。師曰。汝從那方來。問善行菩薩道不染諸法相。如何是菩薩道。師曰。諸法相。曰如何得不染去。師曰。染著什麼處。問不久開選場還許學人選也無。師曰。汝是點額人。又曰。汝是什麼科目。問如何是演大法義師曰。我演何似汝演。師次住金陵龍光院。上堂升座。維那白椎云。法筵龍象眾當觀第一義。師曰。維那是第二義。長老只今是第幾義。師又舉衣袖謂眾曰。會麼大眾。此是山呼舞蹈。莫道五百生前曾為樂主來。或有疑情請垂見示。時有僧問。如何是諸佛正宗。師曰。汝是什麼宗。曰如何。師曰。如何即不會。問上藍一曲師親唱。今日龍光事若何。師曰。汝什麼時到上藍來。曰諦當事如何。師曰。不諦當即別處覓。問如何是佛法大意。師曰。且問小意却來與汝大意。師後入金陵住清涼大道場。上堂陞座。僧出問次。師曰。遮僧最先出為大眾已了第國主深恩。問國主請命祖席重開。學人上來請師直指心源。師曰。上來却下去。問法眼一燈分照天下。和尚一燈分付何人。師曰。法眼什麼處分照來。江南國主為鄭王時受心法於淨慧之室。暨淨慧入滅復。嘗問於師曰。先師有什麼不了底公案。師對曰。見分析次。異日又問曰。承聞長老於先師有異聞底事。師作起身勢。國主曰。且坐。師謂眾曰。先師法席五百眾。今只有十數人在諸方為導首。爾道莫有錯指人路底麼。若錯指教他入水入火落坑落塹。然古人又道。我若向刀山刀山自摧折。我若向鑊湯鑊湯自消滅。且作麼生商量言語即熟。及問著便生疎去。何也只為隔闊多時。上座但會我什麼處去不得有去。不得者。為眼等諸根色等諸法。諸法且置。上座開眼見什麼。所以道不見一法即如來。方得名為觀自在。珍重。師開寶七年六月示疾告眾曰。老僧臥疾強牽拕與汝相見。如今隨處道場宛然化城。且道作麼生是化城。不見古導師云。寶所非遙須且前進。及至城所又道。我所化作。今汝諸人試說箇道理看。是如來禪祖師禪。還定得麼。汝等雖是晚生。須知僥忝我國主凡所勝地建一道場所須不闕。只要汝開口。如今不如阿那箇是汝口。爭答効他四恩三有。欲得會麼。但識口必無咎。縱有咎因汝有我。今火風相逼。去住是常道。老僧住持將逾一紀。每承國主助發。至于檀越十方道侶主事小師皆赤心為我。默而難言。或披麻帶布。此即順俗我道違真。且道順好違好。然但順我道即無顛倒。我之遺骸必於南山大智藏和尚左右乞二墳冢。升沈皎然不淪化也。努力努力珍重即其月二十四日安坐而終。 > Chan Master Taiqin, \[known as\] Fadeng of Qingliang in Jinling, was a native of Wei Prefecture. Born knowing the Way, his eloquence was unimpeded. When he entered Jinghui's room, the ocean-like assembly took refuge in him; all called him a sharp craftsman. At first, he accepted an invitation to reside at Shuanglin Cloister on Mount Yougu in Hongzhou. Before taking the high seat upon ascending the hall, he said: "One or two venerable elders of earlier generations on this mountain once preached the Dharma here. This seat is high and wide; how could one without talent ascend it? In ancient times it was said: 'Only after paying homage to the Tathāgata Sumerupradīparāja may one sit upon it.' Tell me, where is the Tathāgata Sumerupradīparāja right now? Does the great assembly wish to see him? Pay homage all at once!" The Master then ascended the seat. After a long pause, he said: "It is just like this for the great assembly. Is there still any understanding?" A monk asked, "What is the environment of Shuanglin?" The Master said, "Even a painting cannot capture it." He asked, "Who is the person within the environment?" The Master said, "Go away for now." He also said, "You do not even know the environment yet; why seek the person?" He asked, "The appearance of a single Buddha shakes heaven and earth. When the Upādhyāya appears in the world, what direction does he shake?" The Master said, "Where do you see any shaking?" He said, "What can be done about right now?" The Master said, "What is the matter today?" A monk came forward and bowed. The Master said, "Practitioner, I thank you for your invitation earlier. What would be good for me to give you?" As the monk was about to ask a question, the Master said, "I thought we understood each other, but it turns out you do not grasp it." He asked, "What is the intimate intention from the West?" The Master said, "Bitterness!" He asked, "The appearance of a single Buddha universally moistens all living beings. For whose sake should the Upādhyāya appear in the world?" The Master said, "It is not in vain." He said, "Then the great assembly can rely on it." The Master said, "Why must it be so?" The Master addressed the assembly, saying: "Stop for now; you have stood for a long time. Officials and the great assembly, today's invitation is deep and earnest. How could any analogy match this extraordinary merit? Therefore it is said: 'A person who is not yet awakened listens to a single word; yet right now, who moves their mouth?'" The Master then came down from the seat, stood leaning on his staff, and addressed the assembly, saying: "Do you understand? Heavenly dragons listen in silence and rain flowers down; do not make a drawing like Subhūti's scroll and carry it off. Just faithfully accept and practice it like this." Next, the Master resided at Hanguo Cloister in Shanglan. A monk asked, "Drums are struck in all ten directions, and they are heard in ten places at the same time. What is hearing?" The Master said, "From which direction did you come?" He asked, "Skillfully practicing the bodhisattva path, one is unstained by the characteristics of phenomena. What is the bodhisattva path?" The Master said, "The characteristics of phenomena." He asked, "How can one be unstained?" The Master said, "What place could be stained?" He asked, "The examination ground will open before long; is the student permitted to take the examination?" The Master said, "You are one who bumped his forehead." He also said, "What examination subject are you?" He asked, "What is expounding the meaning of the great Dharma?" The Master said, "How could my expounding compare to yours?" Next, the Master resided at Longguang Cloister in Jinling. He ascended the hall and took the seat. The karmadāna struck the mallet and said: "The dragon-and-elephant assembly of the Dharma banquet should contemplate the primary meaning." The Master said, "The karmadāna's is the secondary meaning. Which meaning is the elder's right now?" The Master also raised his sleeves and said to the assembly: "Do you understand, great assembly? This is a mountain shout and dance. Do not say that five hundred lives ago I was once a bandmaster. If anyone has doubts, please present them." Thereupon a monk asked, "What is the orthodox school of all Buddhas?" The Master said, "What school are you?" He asked, "How?" The Master said, "If you ask 'how', you do not understand." He asked, "The tune of Shanglan was sung in person by the Master; how is the matter of Longguang today?" The Master said, "When did you arrive at Shanglan?" He asked, "How is the authentic matter?" The Master said, "If it is not authentic, look elsewhere." He asked, "What is the great meaning of the Buddhadharma?" The Master said, "Ask about the small meaning first, and then I will give you the great meaning." Later, the Master entered Jinling and resided at the Qingliang Great Bodhimanda. He ascended the hall and took the seat. As a monk came forward to ask a question, the Master said: "This monk stepped forward first, already repaying the state ruler's profound grace on behalf of the great assembly." The monk asked, "By the state ruler's command, the ancestral seat is reopened. This student comes forward and requests the Master to directly point to the source of the mind." The Master said, "Having come up, go back down!" He asked, "The single lamp of Fayan shines divided across the world; to whom does the Upādhyāya transmit the single lamp?" The Master said, "Where has Fayan ever divided and shone?" When the ruler of Jiangnan was the Prince of Zheng, he received the mind-dharma in Jinghui's room. After Jinghui's passing, he once asked the Master, "Did the late master have any unresolved public cases?" The Master replied, "It is being analyzed." On another day, he asked again, "I have heard that the elder had things differently heard under the late master?" The Master made a gesture of rising. The ruler said, "Please remain seated." The Master addressed the assembly, saying: "The late master's Dharma assembly had five hundred people; now only ten or so are guides in various quarters. Do you say there is anyone who points out the wrong road to people? If one points wrongly, it causes them to enter water, enter fire, or fall into pits and trenches. Yet the ancients also said: 'If I face the mountain of knives, the mountain of knives will break of itself; if I face the boiling cauldron, the boiling cauldron will extinguish of itself.' How is it discussed? When it comes to words, you are familiar, but when questioned, you become estranged. Why? Simply because of being separated for a long time. Sthaviras, if you only understand that there is no place I cannot go, that there is nowhere one cannot go—that is because of the faculties such as the eye and phenomena such as form. Setting aside all phenomena for now, sthaviras, opening your eyes, what do you see? Therefore it is said: 'Not seeing a single phenomenon is the Tathāgata; only then can one be named the Contemplator of Self-Ease.' Take care." In the sixth month of the seventh year of Kaibao, the Master manifested illness and addressed the assembly, saying: "Lying ill, this old monk has dragged himself out by force to meet with you. Now, in every place the bodhimanda is just like an illusory city. Tell me, what is the illusory city? Do you not see the ancient guide say: 'The place of jewels is not far away; you must proceed forward'? And when reaching the city, he said again: 'It was created by my conjuration.' Now try to state a principle, you people: is it Tathāgata Chan or Patriarchal Chan? Can you determine it? Although you are junior monks, you should know how fortunate we are that wherever there is a scenic site, our state ruler builds a bodhimanda without lacking any necessities. He only wants you to open your mouths. If you do not even know which one is your mouth right now, how can you repay the four kindnesses and the three realms of existence? Do you want to understand? Only by knowing your mouth will there be no fault. Even if there is fault, it is because of you that I exist. Now fire and wind press upon me; going and staying is the normal way. This old monk has been abbot for nearly a cycle of twelve years. I have continually received the state ruler's support, and even the dānapatis, companions of the Way from the ten directions, temple administrators, and junior disciples have all been wholehearted toward me. Silent, it is difficult to express. Wearing hemp and putting on mourning cloth conforms to the worldly, but according to my way, it violates the real. Tell me, is conforming good, or is violating good? Yet if you simply conform to my way, there will be no inversion. For my remains, you must request two tomb mounds to the left and right of Upādhyāya Dazhizang on South Mountain. Rising and sinking are clear; do not let them be lost to transformation. Make effort! Make effort! Take care." On the twenty-fourth day of that month, he sat peacefully and passed away. > — English (machine translation) (machine translation) - [Previous: 25.22](https://indike.org/pramana/in.bauddha.taisho.2076.25.22) - [Next: 25.24](https://indike.org/pramana/in.bauddha.taisho.2076.25.24) - [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.25.23) — English, machine translation ## Linked texts (1) - [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799.4.457) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.25.23](https://indike.org/pramana/in.bauddha.taisho.2076.25.23) · Pramāṇa