[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) › 25.4 # 景德傳燈錄 25.4 景德傳燈錄 25.4 - **Language:** Classical Chinese ### [25.4](https://indike.org/pramana/in.bauddha.taisho.2076.25.4) 天台山德韶國師處州龍泉人也。俗姓陳氏。母葉氏。夢白光觸體。因而有娠。及誕尤多奇異。年十五有梵僧勉令出家。十七依本州龍歸寺受業。十八納戒於信州開元寺。梁開平中遊方詣投子山。見大同禪師。乃發心之始。次謁龍牙遁和尚問。雄雄之尊為什麼近之不得。龍牙曰。如火與火。曰忽遇水來又作麼生。龍牙曰汝不會。師又問。天不蓋地不載。此理如何。龍牙曰。合如是。師不喻旨再請垂誨。龍牙曰。道者汝向後自會去。次問疎山曰。百匝千重是何人境界。疎山曰。左搓芒繩縛鬼子。師進曰。不落古今請師說。曰不說。師曰。為什麼不說。曰箇中不辨有無。師曰。師今善說。疎山駭之。師如是歷參五十四善知識。皆法緣未契。最後至臨川謁淨慧禪師。淨慧一見深器之。師以遍涉叢林亦倦於參問。但隨眾而已。一日淨慧上堂有僧問。如何是曹源一滴水。淨慧曰。是曹源一滴水。僧惘然而退。師於坐側豁然開悟。平生疑滯渙若氷釋。遂以所悟聞于淨慧。淨慧曰。汝向後當為國王所師。致祖道光大吾不如也。自是諸方異唱古今玄鍵。與之決擇不留微迹。尋迴本道遊天台山。覩智者顗禪師遺蹤有若舊居。師復與智者同姓。時謂之後身也。初止白沙。時吳越忠懿王以國王子刺台州。嚮師之名延請問道。師謂曰。他日為霸主無忘佛恩。漢乾祐元年戊申王嗣國位。遣使迎之申弟子之禮。有傳天台智者教羲寂者。屢言于師曰。智者之教年祀寖遠慮多散落。今新羅國其本甚備。自非和尚慈力其孰能致之乎。師於是聞于忠懿王。王遣使及齎師之書。往彼國繕寫備足而迴。迄今盛行于世矣。師上堂曰。古聖方便猶如何沙。祖師道。非風幡動仁者心動。斯乃無上心印法門。我輩是祖師門下客。合作麼生會祖師意。莫道風幡不動汝心妄動。莫道不撥風幡就風幡通取。莫道風幡動處是什麼。有云。附物明心不須認物。有云。色即是空。有云。非風幡動應須妙會。如是解會與祖師意旨有何交涉。既不許如是會。諸上座便合知悉。若於遮裏徹底悟去。何法門而不明。百千諸佛方便一時洞了。更有什麼疑情。所以古人道。一了千明一迷萬惑。上座豈是今日會得一。則明日又不會也。莫是有一分向上事難會。有一分下劣凡夫不會。如此見解設經塵劫。只自勞神乏思無有是處。僧問。諸法寂滅相不可以言宣。和尚如何為人。師曰。汝到諸方更問一遍。曰恁麼即絕於言句去也。師曰。夢裏惺惺。問櫓櫂俱停如何得到彼岸。師曰。慶汝平生。問如何是三種病人。師曰。恰問著。問如何是古佛心。師曰。此問不弱。問如何是六相。師曰。即汝是。問如何是方便。師曰。此問甚當。問亡僧遷化向什麼處去也。師曰。終不向汝道。曰為什麼不向某甲道。師曰。恐汝不會。問一華開五葉。結果自然成。如何是一華開五葉。師曰。日出月明。曰如何是結果自然成。師曰。天地皎然問如何是無憂佛。師曰。愁殺人。問一切山河大地從何而起。師曰。此問從何而來問如何是數起底心。師曰。爭諱得。問如何是第二月。師曰。來處甚分明。曰為什麼不會。師曰。喚什麼作第二月。問如何是沙門眼。師曰。黑如漆。問絕消息時如何。師曰。謝指示。問如何是轉物即同如來。師曰汝喚什麼作物。曰恁麼即同如來也。師曰。莫作野干嗚。問那吒太子析肉還母析骨還父。然後於蓮華上為父母說法。未審如何是太子身。師曰。大家見上座。問曰。恁麼即大千同一真如性也。師曰。依俙似曲才堪聽。又被風吹將別調中。問六根俱泯為什麼理事不明。師曰。何處不明。曰恁麼即理事俱如也。師曰。前言何在。師有時謂眾曰。大凡言句應須絕滲漏始得。時有僧問。如何是絕滲漏底句。師曰。汝口似鼻孔。問如何是不證一法。師曰。待言語在。曰如何是證諸法。師曰。醉作麼。師有時謂眾曰。只如山僧恁麼對他諸上座。作麼生體會。莫是真實相為麼。莫是正恁麼時。無一法可證麼。莫是識伊來處麼。莫是全體顯露麼。莫錯會好。如此見解喚作依草附木。與佛法天地懸隔。假饒答話簡辯如懸河。只成得箇顛倒知見。若只貴答話簡辯有什麼難。但恐無益於人翻成賺誤。如上座從前所學。簡辯問答記持說道理極多。為什麼心疑不息。聞古聖方便特地不會。只為多虛少實。上座不如從脚跟下一時覻破看是什麼道理。有多少法門。與上座作疑求解。始知從前所學底事。只知生死根源陰界裏活計。所以古人道。見聞不脫如水裏月。無事珍重。師有偈示眾曰。 > National Preceptor Deshao of Mount Tiantai was a native of Longquan in Chuzhou. His lay surname was Chen, and his mother was of the Ye family. She dreamed that a white light touched her body, whereupon she became pregnant. When he was born, there were many marvelous portents. When he was fifteen years old, an Indian monk urged him to leave home. At seventeen, he studied under a master at Longgui Monastery in his home prefecture. At eighteen, he received the full precepts at Kaiyuan Monastery in Xinzhou. During the Kaiping era of the Liang dynasty, he traveled on pilgrimage and went to Mount Touzi, where he met Chan Master Datong; this was the beginning of his aspiration \[for awakening\]. Next, he visited Upādhyāya Dun of Longya and asked, "Why cannot one approach the mighty and venerable one?" Longya said, "Like fire and fire." \[Deshao\] said, "What happens if it suddenly encounters water?" Longya said, "You do not understand." The master asked again, "Heaven does not cover it; earth does not support it. What is the principle of this?" Longya said, "It should be just so." The master did not understand the meaning and requested instruction once more. Longya said, "Practitioner, later on you will understand on your own." Next, he asked Shushan, "Whose realm is a hundred wraps and a thousand folds?" Shushan said, "Twisting a miscanthus rope to the left to bind a ghost." The master went on to say, "Please, Master, speak of that which does not fall into past or present." \[Shushan\] said, "I will not speak." The master said, "Why do you not speak?" \[Shushan\] said, "Within this, existence and nonexistence are not distinguished." The master said, "Now, Master, you have spoken well." Shushan was startled by him. The master thus traveled to and studied under fifty-four kalyāṇamitras, but with none did conditions for the Dharma match. Finally, he arrived in Linchuan and visited Chan Master Jinghui. As soon as Jinghui saw him, he regarded him as a vessel of great depth. Because the master had traveled extensively through the monasteries, he was also weary of questioning and searching, and merely followed along with the assembly. One day, when Jinghui ascended the hall, a monk asked, "What is a single drop of water from the source of Cao\[xi\]?" Jinghui said, "It is a single drop of water from the source of Cao\[xi\]." The monk withdrew bewildered. Beside the seat, the master was suddenly and completely awakened; the doubts and obstructions of his whole life melted away like ice. He then reported his awakening to Jinghui. Jinghui said, "In the future, you will be the teacher of a king of the realm, causing the ancestral path to shine gloriously; I am not your equal." From then on, whenever the diverse sayings from various quarters and the profound locks of ancient and modern times were resolved by him, not the slightest trace remained. Soon he returned to his home circuit and traveled to Mount Tiantai. Seeing the remnants of Chan Master Zhiyi, the Great Teacher, it was as if it were his former dwelling. Moreover, the master shared the same surname as the Great Teacher; people of the time called him his later incarnation. At first, he stayed at Baisha. At that time, King Zhongyi of Wuyue, who as a prince was governing Taizhou, heard of the master's renown and invited him to ask about the Way. The master said to him, "When you become the sovereign in the future, do not forget the Buddha's kindness." In the first year of the Qianyou era of the Han dynasty, the year wushen, the king succeeded to the throne; he sent an envoy to welcome him and offered him the etiquette of a disciple. There was a certain Xiji who transmitted the teachings of Zhiyi of Tiantai, who repeatedly said to the master, "The teachings of the Great Teacher have receded with the passage of years, and the texts have mostly been scattered and lost. Now in the kingdom of Silla, the texts are very complete. Were it not for the Upādhyāya's compassionate power, who could obtain them?" The master thereupon reported this to King Zhongyi. The king dispatched an envoy bearing the master's letter to that country, and after copying and completing the texts, the envoy returned. From that time until now, they have flourished widely in the world. The master ascended the hall and said: "The skillful means of the ancient sages are like the sands of the Ganges. The ancestral master said, 'It is neither the wind nor the banner that moves; it is the minds of the virtuous ones that move.' This is the dharma-gate of the supreme mind-seal. We are guests under the ancestral master's gate; how should we understand the ancestral master's meaning? Do not say that the wind and banner do not move, and that your minds move delusionally. Do not say that without setting aside the wind and banner, one directly penetrates through the wind and banner. Do not say, 'What is it at the place where the wind and banner move?' Some say, 'Illuminating the mind by attaching to things; one need not recognize things.' Some say, 'Form is emptiness.' Some say, 'Neither the wind nor the banner moves; one must have a subtle understanding.' What connection do such interpretations have with the ancestral master's intended meaning? Since such understanding is not permitted, all you sthaviras should naturally realize this. If you awaken thoroughly right here, what dharma-gate would not be clear? The skillful means of the hundreds of thousands of Buddhas would be understood at once. What further doubt could there be? Therefore the ancients said, 'When one is understood, a thousand are clear; when one is deluded, ten thousand are confused.' Could it be that you sthaviras understand one today and fail to understand it again tomorrow? Could it be that there is a transcendental matter that is difficult to understand, and a part that inferior ordinary people cannot understand? If one holds such views, even after passing through dust-like kalpas, one will merely exhaust one's spirit and wear out one's thoughts, without achieving anything right." A monk asked, "The extinguished aspect of all dharmas cannot be expressed in words. How does the Upādhyāya instruct people?" The master said, "Go to the various quarters and ask again." \[The monk\] said, "If so, then it is completely cut off from words and phrases." The master said, "Awake within a dream." \[A monk\] asked, "When both oar and scull have stopped, how does one reach the other shore?" The master said, "I congratulate you on your whole life." \[A monk\] asked, "What are the three kinds of sick people?" The master said, "You have asked just right." \[A monk\] asked, "What is the mind of the ancient Buddhas?" The master said, "This question is not weak." \[A monk\] asked, "What are the six characteristics?" The master said, "It is just you." \[A monk\] asked, "What is skillful means?" The master said, "This question is very appropriate." \[A monk\] asked, "When a deceased monk passes away, where does he go?" The master said, "In the end I will not tell you." \[The monk\] said, "Why do you not tell me?" The master said, "I fear you will not understand." \[A monk\] asked, "'One flower opens with five petals, and the fruit naturally forms.' What is 'one flower opens with five petals'?" The master said, "The sun rises and the moon is bright." \[The monk\] said, "What is 'the fruit naturally forms'?" The master said, "Heaven and earth are dazzlingly bright." \[A monk\] asked, "What is the sorrow-free Buddha?" The master said, "It worries people to death." \[A monk\] asked, "From what do all the mountains, rivers, and the great earth arise?" The master said, "From where does this question come?" \[A monk\] asked, "What is the frequently arising mind?" The master said, "How can it be concealed?" \[A monk\] asked, "What is the second moon?" The master said, "The place it comes from is very clear." \[The monk\] said, "Why do I not understand?" The master said, "What do you call the second moon?" \[A monk\] asked, "What is the eye of a śramaṇa?" The master said, "Black as lacquer." \[A monk\] asked, "What happens when news is completely cut off?" The master said, "Thank you for pointing it out." \[A monk\] asked, "What is 'transforming things is then identical to the Tathāgata'?" The master said, "What do you call things?" \[The monk\] said, "If so, then it is identical to the Tathāgata." The master said, "Do not bark like a jackal." \[A monk\] asked, "Prince Nezha severed his flesh to return it to his mother and severed his bones to return them to his father, and afterward expounded the Dharma for his parents upon a lotus flower. I wonder, what is the Prince's body?" The master said, "Everyone sees the sthavira." \[The monk\] asked, "If so, then the great chiliocosm shares the same nature of suchness." The master said, "Vaguely resembling a tune that was just worth listening to, / But blown away by the wind into another melody." \[A monk\] asked, "When the six faculties are all extinguished, why are principle and phenomena not clear?" The master said, "Where are they not clear?" \[The monk\] said, "If so, then principle and phenomena are both as such." The master said, "Where are your previous words?" The master at times addressed the assembly, saying: "In general, with words and phrases, you must completely cut off any leakage before you can attain it." At that time, a monk asked, "What is a phrase that completely cuts off leakage?" The master said, "Your mouth resembles your nostrils." \[A monk\] asked, "What is not realizing a single dharma?" The master said, "Wait until there are words." \[The monk\] said, "What is realizing all dharmas?" The master said, "Why are you drunk?" The master at times addressed the assembly, saying: "Just as this mountain monk responds to you sthaviras in this way, how do you comprehend it? Could it be genuine assistance? Could it be that right at such a moment, there is not a single dharma that can be realized? Could it be knowing where he comes from? Could it be the entire body being manifested? Do not misunderstand! Holding such views is called clinging to grass and attaching to trees; it is as far apart from the Buddha-Dharma as heaven is from earth. Even if your answers to questions and your ready eloquence flow like a suspended river, they only amount to upside-down views. If you only value answering questions and ready eloquence, what difficulty is there? I only fear it will bring no benefit to people and instead turn into deception and error. Sthaviras, regarding what you have learned from the past, your ready eloquence, question-and-answer, memorization, and explanation of principles are extremely abundant. Why do the doubts in your minds not cease? When you hear of the skillful means of the ancient sages, you especially fail to understand. It is simply because there is much emptiness and little substance. Sthaviras, why do you not see through it all at once beneath your own heels and see what principle it is? How many dharma-gates are there that create doubts and seek understanding for you sthaviras? Only then will you know that what you learned previously was merely knowledge of the livelihood within the realm of the aggregates, the root source of birth and death. Therefore the ancients said, 'If seeing and hearing are not shed, it is like the moon in the water.' Nothing further; take care." The master had a gāthā to instruct the assembly, saying: > — English (machine translation) (machine translation) - [Previous: 25.3](https://indike.org/pramana/in.bauddha.taisho.2076.25.3) - [Next: 25.5](https://indike.org/pramana/in.bauddha.taisho.2076.25.5) - [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.25.4) — English, machine translation ## Linked texts (1) - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.3.484) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.25.4](https://indike.org/pramana/in.bauddha.taisho.2076.25.4) · Pramāṇa