[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) › 5.48 # 景德傳燈錄 5.48 景德傳燈錄 5.48 - **Language:** Classical Chinese ### [5.48](https://indike.org/pramana/in.bauddha.taisho.2076.5.48) 南嶽懷讓禪師者姓杜氏。金州人也。年十五往荊州玉泉寺。依弘景律師出家。受具之後。習毘尼藏。一日自歎曰。夫出家者為無為法時同學坦然知師志高邁。勸師謁嵩山安和尚。安啟發之。乃直詣曹谿參六祖。祖問。什麼處來。曰嵩山來。祖曰。什麼物恁麼來。曰說似一物即不中。祖曰。還可修證否。曰修證即不無。污染即不得。祖曰。只此不污染諸佛之所護念。汝既如是吾亦如是。西天般若多羅讖。汝足下出一馬駒。蹋殺天下人。並在汝心不須速說。師豁然契會。執侍左右一十五載。唐先天二年始往衡嶽居般若寺。開元中有沙門道一（即馬祖大師也）住傳法院常日坐禪。師知是法器。往問曰。大德坐禪圖什麼。一曰。圖作佛。師乃取一塼。於彼庵前石上磨。一曰。師作什麼。師曰。磨作鏡。一曰。磨塼豈得成鏡耶。坐禪豈得成佛耶。一曰。如何即是。師曰。如人駕車不行。打車即是。打牛即是一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪禪非坐臥。若學坐佛佛非定相。於無住法不應取捨。汝若坐佛即是殺佛。若執坐相非達其理。一聞示誨如飲醍醐。禮拜問曰。如何用心即合無相三昧。師曰。汝學心地法門如下種子。我說法要譬彼天澤。汝緣合故當見其道。又問曰。道非色相。云何能見。師曰。心地法眼能見乎道。無相三昧亦復然矣。一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。 > Chan Master Huairang of Nanyue was surnamed Du and was a native of Jinzhou. At the age of fifteen, he went to Yuquan Monastery in Jingzhou to leave home under Vinaya Master Hongjing. After receiving full ordination, he studied the Vinaya Piṭaka. One day he sighed to himself, 'Leaving home is for the unconditioned Dharma!' At that time, his fellow student Tanran, knowing that the master's aspirations were lofty and extraordinary, advised him to visit Upādhyāya An of Mount Song. An inspired him, and so he went straight to Caoxi to consult the Sixth Patriarch. The Patriarch asked, 'Where do you come from?' He said, 'I come from Mount Song.' The Patriarch said, 'What thing comes thus?' He said, 'To say it is like a thing would not hit the mark.' The Patriarch said, 'Can it still be cultivated and verified?' He said, 'It is not that cultivation and verification are absent, but it cannot be defiled.' The Patriarch said, 'Just this non-defilement is what all Buddhas protect and remember. You are like this, and I am also like this. Prajñātāra of the Western Heavens predicted: "Under your feet will come forth a young colt that will trample to death everyone in the world." Keep this in your mind; there is no need to speak of it hastily.' The master suddenly had an accordant awakening and attended upon him for fifteen years. In the second year of Xiantian of the Tang, he first went to Mount Heng to reside at Bore (Prajñā) Monastery. During the Kaiyuan era, the śramaṇa Daoyi (the Great Master Mazu) resided at Chuanfa Cloister and sat constantly in meditation every day. The master, knowing he was a vessel of Dharma, went and asked, 'Venerable, what do you aim for in sitting in meditation?' \[Dao\]yi said, 'I aim to become a Buddha.' The master then took a tile and ground it on a rock in front of his hermitage. Daoyi said, 'What are you doing, Master?' The master said, 'Grinding it to make a mirror.' Daoyi said, 'How can grinding a tile make a mirror?' \[The master said,\] 'How can sitting in meditation make a Buddha?' Daoyi said, 'How then is it right?' The master said, 'If a man driving a cart finds it does not move, is it right to whip the cart, or is it right to whip the ox?' Daoyi had no reply. The master also said, 'Do you study sitting meditation, or do you study sitting Buddha? If you study sitting meditation, meditation is neither sitting nor lying down. If you study sitting Buddha, Buddha is not a fixed form. Regarding the Dharma of non-abiding, you should not grasp or reject. If you sit Buddha, you kill the Buddha; if you cling to the sitting form, you do not penetrate its principle.' Hearing this instruction was like drinking ghee. Daoyi bowed and asked, 'How should one apply the mind so as to accord with the formless samādhi?' The master said, 'Your studying the mind-ground Dharma-gate is like planting seeds; my expounding the essentials of the Dharma is like rain from heaven. Because your conditions harmonize, you will perceive the Way.' He asked further, 'The Way is without physical form; how can it be seen?' The master said, 'The Dharma eye of the mind-ground can see the Way; the formless samādhi is also like this.' Daoyi said, 'Is there creation and destruction?' The master said, 'If one sees the Way through creation and destruction, aggregation and dispersion, one does not see the Way. Listen to my verse:' > — English (machine translation) (machine translation) - [Previous: 5.47](https://indike.org/pramana/in.bauddha.taisho.2076.5.47) - [Next: 5.49](https://indike.org/pramana/in.bauddha.taisho.2076.5.49) - [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.5.48) — English, machine translation ## Linked texts (1) - [六祖大師法寶壇經](https://indike.org/pramana/in.bauddha.taisho.2008.1.114) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.5.48](https://indike.org/pramana/in.bauddha.taisho.2076.5.48) · Pramāṇa