[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) › 4.54 # 景德傳燈錄 4.54 景德傳燈錄 4.54 - **Language:** Classical Chinese ### [4.54](https://indike.org/pramana/in.bauddha.taisho.2076.4.54) 嵩嶽元珪禪師伊闕人也。姓李氏。幼歲出家。唐永淳二年受具戒隷閑居寺。習毘尼無解。後謁安國師。印以真宗頓悟玄旨。遂卜廬於嶽之龐塢。一日有異人者。峨冠袴褶而至。從者極多。輕步舒徐稱謁大師。師覩其形貌奇偉非常。乃諭之曰。善來仁者。胡為而至。彼曰。師寧識我耶。師曰。吾觀佛與眾生等。吾一目之豈分別耶。彼曰。我此嶽神也。能生死於人。師安得一目我哉。師曰。吾本不生汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。苟能壞空及壞汝。吾則不生不滅也。汝尚不能如是。又焉能生死吾耶。神稽首曰。我亦聰明正直於餘神。詎知師有廣大之智辯乎。願授以正戒令我度世。師曰。汝既乞戒即既戒也。所以者何。戒外無戒又何戒哉。神曰此理也。我聞茫昧。止求師戒。我身為門弟子。師即為張坐秉鑪正几曰。付汝五戒。若能奉持即應曰能。不能即曰否。神曰。謹受教。師曰。汝能不婬乎。曰亦娶也。師曰。非謂此也。謂無羅欲也。曰能。師曰。汝能不盜乎。曰何乏我也焉有盜取哉。師曰。非謂此也。謂饗而福淫。不供而禍善也。曰能。師曰。汝能不殺乎。曰實司其柄。焉曰不殺。師曰。非謂此也。謂有濫誤疑混也。曰能。師曰。汝能不妄乎。曰我正直焉能有妄乎。師曰。非謂此也。謂先後不合天心也。曰能。師曰。汝不遭酒敗乎。曰能。師曰。如上是為佛戒也。又言。以有心奉持。而無心拘執。以有心為物。而無心想身。能如是則先天地生不為精。後天地死不為老。終日變化而不為動。畢盡寂默而不為休。悟此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為婬福淫禍善不為盜。濫誤疑混不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝及無我。無汝孰為戒哉。神曰。我神通亞佛。師曰。汝神通十句五能五不能。佛則十句七能三不能。神悚然避席跪啟曰。可得聞乎。師曰。汝能戾上帝。東天行而西七曜乎。曰不能。師曰。汝能奪地祇。融五嶽而結四海乎。曰不能。師曰。是謂五不能也。佛能空一切相成萬法智。而不能即滅定業。佛能知群有性窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是謂三不能也。定業亦不牢久。無緣亦謂一期。眾生界本無增減。更無一人能主有法。有法無主是謂無法無法無主是謂無心。如我解佛亦無神通也。但能以無心通達一切法爾。神曰。我誠淺昧未聞空。義師所授戒我當奉行。今願報慈德効我所能。師曰。吾觀身無物觀法無常。塊然更有何欲。神曰。師必命我為世間事。展我小神功。使已發心初發心未發心不信心必信心五等人。目我神蹤。知有佛有神有能有不能有自然有非自然者。師曰。無為是無為是。神曰。佛亦使神護法。師寧隳叛佛耶。願隨意垂誨。師不得已而言曰。東巖寺之障。莽然無樹。北岫有之。而皆（舊本作背字）非屏擁。汝能移北樹於東嶺乎。神曰。已聞命矣。然昏夜間必有諠動。願師無駭。即作禮辭去。師門送而且觀之。見儀衛逶迤如王者之狀。嵐靄煙霞紛綸間錯。幢幡環珮凌空隱沒焉。其夕果有暴風吼雷奔雲震電。棟宇搖蕩宿鳥聲諠。師謂眾曰。無怖無怖。神與我契矣。詰旦和霽。則北巖松栝盡移東嶺森然行植。師謂其徒曰。吾沒後無令外知。若為口實人將妖我。以開元四年丙辰歲。囑門人曰。吾始居寺東嶺。吾滅汝必寘吾骸于彼。言訖若委蛻焉。春秋七十三。門人建塔焉。 > Chan Master Yuangui of Mount Song was a native of Yique. His surname was Li. He left home at an early age. In the second year of the Yongchun era of the Tang, he received full ordination and was affiliated with Xianju Temple, studying the Vinaya without flagging. Later, he visited State Master An, who sealed him with the true school, and he suddenly awakened to the dark purport. He then selected a site for a hut in Pangwu of the Mount. One day, a strange man wearing a high cap and a traveling tunic arrived, with a multitude of attendants, walking with light and measured steps, announcing that he had come to pay respects to the Great Master. The Master saw that his appearance was extraordinary and magnificent, and so said to him, "Welcome, benevolent one. Why have you come?" He replied, "Does the Master not recognize me?" The Master said, "I view the Buddhas and sentient beings as equal; I see them as one—how could I make distinctions?" He said, "I am the god of this mountain. I can bring life and death to men. How can the Master view me as one \[with others\]?" The Master said, "I am fundamentally unborn; how could you make me die? I view my body as equal to empty space; I view myself as equal to you. Can you destroy empty space and yourself? If you could destroy empty space and destroy yourself, then I am neither born nor destroyed. When you cannot even do this, how could you bring life and death to me?" The god bowed his head and said, "I am also wise and upright among the other gods. How could I have known that the Master possessed such vast wisdom and eloquence? I pray you confer the correct precepts upon me to deliver me from the world." The Master said, "Since you have asked for the precepts, you are already precep-ted. Why is this? Outside the precepts there are no precepts; again, what precepts would there be?" The god said, "This is the principle. I hear it indistinctly, and only seek the Master's precepts, that I myself may become your disciple." The Master thereupon set out a seat for him, held the censer, straightened the table, and said, "I confer upon you the five precepts. If you are able to uphold them, then you should answer 'I can'; if you cannot, then say 'No.'" The god said, "I respectfully accept your instruction." The Master said, "Can you refrain from sexual misconduct?" He replied, "I also marry." The Master said, "I do not mean this; I mean having no net of desires." He said, "I can." The Master said, "Can you refrain from stealing?" He replied, "What do I lack, that I should commit theft?" The Master said, "I do not mean this; I mean receiving offerings and blessing the licentious, or bringing calamity upon the good when not offered \[food\]." He said, "I can." The Master said, "Can you refrain from killing?" He replied, "I truly hold that power; how could I say I do not kill?" The Master said, "I do not mean this; I mean indiscriminate error and confounded confusion." He said, "I can." The Master said, "Can you refrain from lying?" He replied, "I am upright; how could I lie?" The Master said, "I do not mean this; I mean going before or behind, not conforming to Heaven's intent." He said, "I can." The Master said, "Can you avoid being ruined by alcohol?" He replied, "I can." The Master said, "The above are the Buddha's precepts." He further said, "To uphold them with a mind, yet without a mind's clinging grasp; to act for beings with a mind, yet without a mind conceiving of a body—if you can be like this, then being born before Heaven and Earth is not being a spirit, and dying after Heaven and Earth is not growing old. Transforming all day long without being moved, and completely tranquil and silent without ceasing—awakening to this, then though you marry, she is not a wife; though you receive offerings, it is not taking; though you hold power, it is not authority; though you act, it is not deliberate; though you are intoxicated, it is not stupor. If you can have no mind regarding the myriad phenomena, then the net of desires is not sexual misconduct, blessing the licentious and bringing calamity to the good is not stealing, indiscriminate error and confounded confusion is not killing, going before and behind in violation of Heaven is not lying, and bewildered chaos and delusion is not drunkenness. This is called no-mind. Where there is no-mind, there are no precepts; where there are no precepts, there is no mind. There is no Buddha and no sentient beings; there is no you and no me. When there is no you, who takes the precepts?" The god said, "My supernatural powers are second only to the Buddha's." The Master said, "Of your supernatural powers, in ten phrases, five you can do and five you cannot. The Buddha, in ten phrases, can do seven and cannot do three." The god, startled, drew back from his seat, knelt, and said, "May I hear of them?" The Master said, "Can you oppose the Supreme Sovereign, causing the eastern heavens to move, and setting the seven luminaries in the west?" He said, "I cannot." The Master said, "Can you wrest away the terrestrial spirits, melting the five sacred peaks and congealing the four seas?" He said, "I cannot." The Master said, "These are what are called the five that you cannot do. The Buddha can empty all marks and accomplish the knowledge of the myriad phenomena, but he cannot immediately extinguish fixed karma. The Buddha can know the natures of all beings and penetrate the events of countless kalpas, but he cannot convert and guide those without affinity. The Buddha can deliver immeasurable sentient beings, but he cannot exhaust the realm of sentient beings. These are called the three that he cannot do. Fixed karma is also not firm and lasting; having no affinity is also only for a single period. The realm of sentient beings originally neither increases nor decreases. Furthermore, there is not a single person who can master existing phenomena. Where existing phenomena have no master, this is called no-phenomena; where no-phenomena have no master, this is called no-mind. As I understand it, the Buddha also has no supernatural powers; he is merely able to penetrate all phenomena by means of no-mind." The god said, "I am truly shallow and benighted, having not heard the meaning of emptiness. The precepts conferred by the Master I shall uphold. Now I wish to repay your compassionate virtue by exerting what I am capable of." The Master said, "I view the body as having no substance; I view phenomena as impermanent. Sitting alone like a mound of earth, what further desires could I have?" The god said, "The Master must command me to do a worldly matter, to display my small supernatural powers, so that the five classes of people—those who have already aroused the thought \[of awakening\], those who have newly aroused it, those who have not yet aroused it, those who lack faith, and those who are certain of faith—may witness the traces of my supernatural powers and know that there is a Buddha, there are gods, there is what can be done and what cannot be done, there is what is natural and what is not natural." The Master said, "Do not do this, do not do this!" The god said, "The Buddha also made gods protect the Dharma. Would the Master overthrow and rebel against the Buddha? I pray you deign to instruct me according to your wish." The Master, having no alternative, said, "The screen of the temple's eastern cliff is desolate and bare of trees. The northern peak has them, but none serve as a screening embrace. Can you move the trees of the north to the eastern ridge?" The god said, "I have already received your command. However, in the dark of night there will surely be clamorous upheaval; I pray the Master will not be alarmed." He then made prostrations and took his leave. The Master saw him off at the gate and watched him: he saw an escort winding along like that of a king, with mountain mists, smoke, and clouds mingling in profusion, banners and pennants, rings and pendants rising into the air and vanishing. That night, there was indeed a violent storm, roaring thunder, rushing clouds, and flashing lightning; the beams and eaves shook and swayed, and roosting birds cried out in confusion. The Master said to the assembly, "Have no fear, have no fear. The god has made a pact with me." At dawn it cleared and became mild, and the pines and junipers of the northern cliff had all been moved to the eastern ridge, planted in dense, orderly rows. The Master said to his disciples, "After I pass away, do not let outsiders know of this. If it becomes a topic of talk, people will think of me as an illusionist." In the fourth year of the Kaiyuan era, the bingchen year, he instructed his disciples, saying, "I first lived on the eastern ridge of the temple; when I pass away, you must place my remains there." When he finished speaking, he cast off his form as if shedding a husk. His spring and autumn were seventy-three. His disciples built a stupa for him. > — English (machine translation) (machine translation) - [Previous: 4.53](https://indike.org/pramana/in.bauddha.taisho.2076.4.53) - [Next: 4.55](https://indike.org/pramana/in.bauddha.taisho.2076.4.55) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2076.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.4.54) — English, machine translation ## Linked texts (2) - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.3.114) — Classical Chinese - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.7.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.4.54](https://indike.org/pramana/in.bauddha.taisho.2076.4.54) · Pramāṇa