[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) › 25.9 # 景德傳燈錄 25.9 景德傳燈錄 25.9 - **Language:** Classical Chinese ### [25.9](https://indike.org/pramana/in.bauddha.taisho.2076.25.9) 杭州報恩寺慧明禪師。姓蔣氏。幼出家三學精練。志探玄旨。乃南遊於閩越間。歷諸禪會莫契本心。後至臨川謁淨慧禪師。師資道合。尋迴鄞水大梅山庵居。時吳越部內禪學者雖盛。而以玄沙正宗置之閫外。師欲整而導之一日有二禪客到。師問曰。上座離什麼處。曰都城。師曰。上座離都城到此山。則都城少上座此山剩上座。剩則心外有法。少則心法不周。說得道理即住。不會即去。其二禪客不能對。新到僧問。如何是大梅主。師曰。闍梨今日離什麼處。僧無對。師尋遷於天台山白沙卓庵。時有朋彥上座。博學強記來訪師敵論宗乘。師曰。言多去道遠矣。今有事借問。只如從上諸聖及諸先德。還有不悟者也無。朋彥曰。若是諸聖先德豈不有悟者哉。師曰。一人發真歸源十方虛空悉皆消殞。今天台山嶷然。如何得消殞去。朋彥不知所措。自是他宗汎學來者皆服膺矣。漢乾祐中吳越忠懿王延入王府問法。命住資崇院。師盛談玄沙宗一大師及地藏法眼宗旨臻極。王因命翠巖令三等諸禪匠及城下名公定其勝負。天龍禪師問曰。一切諸佛及佛法皆從此經出。未審此經從何而出。師曰。道什麼。天龍方再問。師曰。過也。資嚴長老問。如何是現前三昧。師曰。還聞麼。曰某甲不患聾。師曰。果然患聾。師舉雪峯塔銘問老宿云。夫從緣有者始終而成壞。非從緣有者歷劫而長堅。堅之與壞即且置。雪峯只今在什麼處（法眼別云。只今是成是壞）眾皆無對。設有對者亦不能當其徵詰。時群彥弭伏。王大悅命師居之。署圓通普照禪師師上堂謂眾曰。諸人還委得麼。莫道語默動靜無非佛事好。且莫錯會。僧問。如何是祖師西來意。師曰。汝還見香臺麼。曰某甲未會乞師指示。師曰。香臺也不識。問離却目前機如何是西來意。師曰。汝何不問曰恁麼即委是去也。師曰。也是虛施。問如何是佛法大意。師曰。我見燈明佛本光瑞如此。問如何是學人自己。師曰。特地申問是什麼意。問如何是西來意。師曰。十萬八千真跋涉。直下西來不到東。問如何是第二月。師曰。揑目看華華數朵。見精明樹幾枝枝。 > Chan Master Huiming of Bao'en Temple in Hangzhou was surnamed Jiang. Having gone forth from home in his youth, he was thoroughly trained in the three trainings and aspired to explore the profound purport. He then traveled south through the Min and Yue regions, visiting various Chan assemblies without connecting with his original mind. Later, he arrived in Linchuan and had an audience with Chan Master Jinghui; master and disciple harmonized in the Way. Soon he returned to Mount Damei by the Yin River to reside in a hermitage. At that time, although students of Chan were flourishing within the territory of Wuyue, they placed Xuansha's orthodox lineage outside the Pale. The Master wished to rectify and guide them. One day, two traveling Chan monks arrived. The Master asked them, "Where have you come from, sthaviras?" They replied, "The capital." The Master said, "For you sthaviras to leave the capital and come to this mountain means that the capital is lacking you sthaviras, and this mountain has an excess of you sthaviras. If there is an excess, then there are phenomena outside the mind; if there is a lack, then the phenomena of the mind are not all-pervasive. If you can state the principle, you may stay; if you do not understand, you must leave." The two Chan monks were unable to answer. A newly arrived monk asked, "Who is the master of Damei?" The Master said, "Where have you departed from today, ācārya?" The monk had no reply. The Master soon moved to Mount Tiantai and built a hermitage at Baisha. At that time, there was Sthavira Pengyan, who was broadly learned and had a powerful memory; he came to visit the Master to debate the tradition of the school. The Master said, "Many words are far from the Way. Now I have a matter to ask you about: as for the past sages and former masters, were there any who were not enlightened?" Pengyan said, "If they were sages and former masters, how could they not have been enlightened?" The Master said, "When one person sends forth the real and returns to the source, the empty space of the ten directions all completely disintegrates. Now Mount Tiantai stands lofty and erect; how can it disintegrate?" Pengyan was at a loss. From then on, those of other schools and broad learning who came were all convinced. During the Qianyou era of the Han, King Zhongyi of Wuyue invited him into the royal palace to inquire about the Dharma and appointed him to reside at Zichong Cloister. The Master extensively expounded how the purports of Master Zongyi of Xuansha and Fayan of Dizang were the utmost pinnacle. The king therefore ordered Cuiyan Lingcan and other Chan masters, as well as eminent gentlemen of the capital, to determine the winner. Chan Master Tianlong asked, "All Buddhas and their Buddha-dharmas emerge from this sūtra. I wonder: where does this sūtra emerge from?" The Master said, "What did you say?" Just as Tianlong was about to ask again, the Master said, "It has passed!" Elder Ziyan asked, "What is the samādhi manifested before us?" The Master said, "Do you still hear?" He replied, "I do not suffer from deafness." The Master said, "Truly, you do suffer from deafness." The Master cited Xuefeng's stupa inscription and asked an elderly master, "'That which exists from conditions begins and ends, becoming and decaying; that which does not exist from conditions endures through kalpas, eternally solid.' Setting aside solid and decaying for a moment, where is Xuefeng right now?" (Fayan said as an alternative, "Right now, is it becoming or decaying?") None of the assembly could reply. Even if someone replied, they could not withstand his interrogation. At that time, all the talents submitted. The king was greatly pleased, had the Master reside there, and conferred the title Chan Master Yuantong Puzhao. The Master ascended the hall and addressed the assembly, "Do you all understand yet? Do not say that speech and silence, movement and stillness, are entirely Buddha-work—that is fine, but do not misunderstand!" A monk asked, "What is the meaning of the Ancestral Master coming from the West?" The Master said, "Do you still see the incense terrace?" The monk said, "I do not understand; I beg the Master's instruction." The Master said, "You do not even recognize the incense terrace." He asked, "Leaving aside the mechanism directly before us, what is the meaning of coming from the West?" The Master said, "Why do you not ask?" The monk said, "In that case, I understand it." The Master said, "That too is wasted effort." A monk asked, "What is the great meaning of the Buddha-dharma?" The Master said, "'The fundamental light-auspice of the Buddha Candradīpa was like this.'" A monk asked, "What is the student's self?" The Master said, "What is your intention in deliberately presenting this question?" A monk asked, "What is the meaning of coming from the West?" The Master said, "A hundred and eight thousand leagues of true trudging; straight away coming from the West, it does not reach the East." A monk asked, "What is the second moon?" The Master said, "Squeezing the eyes to look at flowers, there are several blossoms; seeing the radiant tree, there are several branches." > — English (machine translation) (machine translation) - [Previous: 25.8](https://indike.org/pramana/in.bauddha.taisho.2076.25.8) - [Next: 25.10](https://indike.org/pramana/in.bauddha.taisho.2076.25.10) - [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.25.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.25.9](https://indike.org/pramana/in.bauddha.taisho.2076.25.9) · Pramāṇa