[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) › 5.47 # 景德傳燈錄 5.47 景德傳燈錄 5.47 - **Language:** Classical Chinese ### [5.47](https://indike.org/pramana/in.bauddha.taisho.2076.5.47) 吉州青原山行思禪師本州安城人也。姓劉氏幼歲出家。每群居論道師唯默然。後聞曹谿法席乃往參禮。問曰。當何所務即不落階級。祖曰。汝曾作什麼。師曰。聖諦亦不為。祖曰。落何階級。曰聖諦尚不為。何階級之有。祖深器之。會下學徒雖眾師居首焉。亦猶二祖不言少林謂之得髓矣。一日祖謂師曰。從上衣法雙行師資遞授。衣以表信。法乃印心。吾今得人何患不信。吾受衣以來遭此多難。況乎後代爭競必多。衣即留鎮山門。汝當分化一方無令斷絕。師既得法。住吉州青原山靜居寺。六祖將示滅。有沙彌希遷（即南嶽石頭和尚也）問曰。和尚百年後。希遷未審當依附何人。祖曰。尋思去。及祖順世。遷每於靜處端坐寂若忘生。第一坐問曰。汝師已逝空坐奚為。遷曰。我稟遺誡故尋思爾。第一坐曰。汝有師兄行思和尚。今住吉州。汝因緣在彼。師言甚直汝自迷耳。遷聞語便禮辭祖龕。直詣靜居。師問曰。子何方而來。遷曰。曹谿。師曰。將得什麼來。曰。未到曹谿亦不失。師曰。恁麼用去曹谿作什麼。曰若不到曹谿爭知不失。遷又問曰。曹谿大師還識和尚否。師曰。汝今識吾否。曰識又爭能識得。師曰。眾角雖多一麟足矣。遷又問。和尚出嶺多少時。師曰。我却不知。汝早晚離曹谿。曰希遷不從曹谿來。師曰。我亦知汝去處也。曰和尚幸是大人莫造次。他日師復問遷。汝什麼處來。曰曹谿。師乃舉拂子曰。曹谿還有這箇麼。曰非但曹谿。西天亦無。師曰。子莫曾到西天否。曰若到即有也。師曰。未在。更道。曰和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已後無人承當。師令希遷持書與南嶽讓和尚曰。汝達書了速迴。吾有箇鈯斧子。與汝住山。遷至彼未呈書。便問。不慕諸聖不重己靈時如何。讓曰。子問太高生。何不向下問。遷曰。寧可永劫沈淪。不慕諸聖解脫。讓便休。遷迴至靜居。師問曰。子去未久送書達否。遷曰。信亦不通書亦不達。師曰。作麼生。遷舉前話了。却云。發時蒙和尚許鈯斧子。便請取。師垂一足。遷禮拜。尋辭往南嶽（玄沙云。大小石頭和尚。被讓師推倒。至今起不得）荷澤神會來參。師問曰。什麼處來。會曰。曹谿。師曰。曹谿意旨如何。會振身而已。師曰。猶滯瓦礫在。曰和尚此間莫有真金與人否。師曰。設有與汝向什麼處著（玄沙云。果然。雲居錫云。只如玄沙道果然。是真金是瓦礫）僧問。如何是佛法大意。師曰。廬陵米作麼價。師既付法石頭。唐開元二十八年庚辰十二月十三日。陞堂告眾跏趺而逝。僖宗諡弘濟禪師歸真之塔。 > Chan Master Xingxi of Mount Qingyuan in Jizhou was a native of Ancheng in that prefecture, surnamed Liu. He left home in his youth. Whenever people gathered in groups to discuss the Way, the master alone remained silent. Later, hearing of the Dharma assembly at Caoxi, he went to pay homage. He asked, 'What should one attend to so as not to fall into stages?' The Patriarch asked, 'What have you ever done?' The master said, 'I do not even practice the noble truths.' The Patriarch said, 'What stages do you fall into?' He said, 'If one does not even practice the noble truths, what stages could there be?' The Patriarch deeply valued his capacity. Although the students in the assembly were numerous, the master ranked at their head, just as when the Second Patriarch said nothing, Shaolin declared that he had attained the marrow. One day, the Patriarch said to the master, 'From ancient times, robe and Dharma have traveled together, conferred from master to disciple in turn. The robe serves as a token of faith; the Dharma seals the mind. Now that I have found the right person, why worry about a lack of faith? Ever since I received the robe, I have met with so many hardships; how much more will there surely be disputes in future generations! The robe shall remain to guard the mountain gate. You should go forth to transform a region; do not allow it to be cut off.' Having attained the Dharma, the master resided at Jingju Monastery on Mount Qingyuan in Jizhou. When the Sixth Patriarch was about to manifest extinction, the novice Xiqian (who was Upādhyāya Shitou of Nanyue) asked, 'After the Upādhyāya's passing, whom should Xiqian rely upon?' The Patriarch said, 'Go seek Si (Xingxi) / \[Take it into deep thought (xunsi)\].' When the Patriarch passed from the world, Qian would sit upright in a quiet place, quiescent as if he had forgotten his own existence. The first seat asked, 'Your master has already passed; what are you doing sitting in vain?' Qian said, 'I am following the final instructions, and therefore seeking Si \[or: taking it into deep thought\].' The first seat said, 'You have a senior Dharma-brother, Upādhyāya Xingxi, who now resides in Jizhou. Your conditions lie with him. The Master's words were very direct; you were deluding yourself.' Hearing these words, Qian bowed in farewell to the Patriarch's shrine and went straight to Jingju. The master asked, 'Where have you come from?' Qian said, 'From Caoxi.' The master said, 'What have you brought with you?' He said, 'Even before going to Caoxi, it was not lost.' The master said, 'If so, what was the use of going to Caoxi?' He said, 'If I had not gone to Caoxi, how could I know it was not lost?' Qian asked further, 'Does the Great Master of Caoxi still know the Upādhyāya?' The master said, 'Do you know me now?' He said, 'Even if I know you, how could I know you?' The master said, 'Though horns are many, a single unicorn is enough.' Qian asked again, 'How long has it been since the Upādhyāya left the Ridge?' The master said, 'I do not know. How recently did you leave Caoxi?' He said, 'Xiqian does not come from Caoxi.' The master said, 'I already know where you are going.' He said, 'Fortunately the Upādhyāya is an elder; do not be rash.' On another day, the master again asked Qian, 'Where do you come from?' He said, 'From Caoxi.' The master raised his whisk and said, 'Is there still this at Caoxi?' He said, 'Not only is it not at Caoxi, it is not in the Western Heavens (India) either.' The master said, 'Could it be that you have not been to the Western Heavens?' He said, 'If I had been there, it would exist.' The master said, 'Not yet there; speak further.' He said, 'The Upādhyāya must also speak half of it; do not rely entirely on the student.' The master said, 'I do not refuse to speak to you, but I fear that later on no one will bear it.' The master ordered Xiqian to carry a letter to Upādhyāya Rang of Nanyue, saying, 'Once you deliver the letter, return quickly. I have a blunt ax to give you to dwell on the mountain.' When Qian arrived there, before presenting the letter, he asked, 'How is it when one does not admire the sages and does not value one's own spirit?' Rang said, 'You ask too high; why not ask downward?' Qian said, 'I would rather sink for eternal kalpas than seek the liberation of the sages.' Rang then desisted. Qian returned to Jingju. The master asked, 'You have not been gone long; was the letter delivered?' Qian said, 'No message was conveyed, nor was the letter delivered.' The master said, 'How so?' Qian related the previous exchange, and then said, 'When departing, I was favored with the Upādhyāya's promise of a blunt ax; please produce it now.' The master lowered one foot. Qian made a prostration and soon bid farewell to go to Nanyue. (Xuansha said, 'Great and small Upādhyāya Shitou was pushed over by Master Rang, and to this day he cannot get up.') When Heze Shenhui came to visit, the master asked, 'Where do you come from?' Hui said, 'From Caoxi.' The master said, 'What is the essential meaning of Caoxi?' Hui merely shook his body. The master said, 'You are still lingering in tiles and rubble.' Hui said, 'Does the Upādhyāya here not have real gold to give someone?' The master said, 'Even if I had it, where would you put it?' (Xuansha said, 'Indeed!' Yunju Xi said, 'Just as Xuansha said "indeed"—is it real gold, or is it tiles and rubble?') A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'What is the price of rice in Luling?' Having transmitted the Dharma to Shitou, on the thirteenth day of the twelfth month of the gengchen year, the twenty-eighth year of Kaiyuan of the Tang, the master ascended the hall, addressed the assembly, sat cross-legged, and passed away. Emperor Xizong bestowed the posthumous title 'Chan Master Hongji' and the stupa name 'Guizhen' (Return to Truth). > — English (machine translation) (machine translation) - [Previous: 5.46](https://indike.org/pramana/in.bauddha.taisho.2076.5.46) - [Next: 5.48](https://indike.org/pramana/in.bauddha.taisho.2076.5.48) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2076.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.5.47) — English, machine translation ## Linked texts (1) - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.3.142) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.5.47](https://indike.org/pramana/in.bauddha.taisho.2076.5.47) · Pramāṇa