[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) › 6.5 # 景德傳燈錄 6.5 景德傳燈錄 6.5 - **Language:** Classical Chinese ### [6.5](https://indike.org/pramana/in.bauddha.taisho.2076.6.5) 僧問。和尚為什麼說即心即佛。師云。為止小兒啼。僧云。啼止時如何。師云。非心非佛。僧云。除此二種人來如何指示。師云。向伊道不是物。僧云。忽遇其中人來時如何。師云。且教伊體會大道。僧問。如何是西來意。師云。即今是什麼意。龐居士問。如水無筋骨能勝萬斛舟。此理如何。師云。遮裏無水亦無舟。說什麼筋骨。一日師上堂。良久百丈收却面前席。師便下堂。百丈問。如何是佛法旨趣。師云。正是汝放身命處。師問百丈。汝以何法示人。百丈竪起拂子。師云。只遮箇為當別有。百丈拋下拂子。僧問。如何得合道。師云。我早不合道。僧問。如何是西來意。師便打乃云。我若不打汝諸方笑我也。有小師行脚迴。於師前畫箇圓相。就上禮拜了立。師云。汝莫欲作佛否。云某甲不解揑目。師云。吾不如汝。小師不對。鄧隱峯辭師。師云。什麼處去。對云。石頭去。師云。石頭路滑。對云。竿木隨身逢場作戲。便去。纔到石頭。即繞禪床一匝振錫一聲。問是何宗旨。石頭云。蒼天蒼天。隱峯無語。却迴舉似於師。師云。汝更去。見他道蒼天。汝便噓噓。隱峯又去石頭。一依前問。是何宗旨。石頭乃噓噓。隱峯又無語。歸來。師云。向汝道。石頭路滑。有僧於師前作四畫。上一長下三短。問云。不得道一長三短。離此四字外請和尚答。師乃畫地一畫云。不得道長短。答汝了也（忠國師聞別云。何不問老僧）有一講僧來問云。未審禪宗傳持何法。師却問云。坐主傳持何法。彼云。忝講得經論二十餘本。師云。莫是師子兒否。云不敢。師作噓噓聲。彼云。此是法。師云。是什麼法。云師子出窟法。師乃默然。彼云。此亦是法。師云是什麼法。云師子在窟法。師云。不出不入是什麼法。無對（百丈代云。見麼）遂辭出門。師召云坐主。彼即迴首。師云。是什麼。亦無對。師云。遮鈍根阿師。洪州廉使問云。弟子喫酒肉即是。不喫即是。師云。若喫是中丞祿。不喫是中丞福。師入室弟子一百三十九人。各為一方宗主轉化無窮。師於貞元四年正月中。登建昌石門山於林中經行。見洞壑平坦處。謂侍者曰。吾之朽質當於來月歸茲地矣。言訖而迴。至二月四日果有微疾。沐浴訖跏趺入滅。元和中追諡大寂禪師。塔曰大莊嚴。今海昏縣影堂存焉（高僧傳云。大覺禪師按權德輿作塔銘言。馬祖終於開元寺。荼毘於石門而建塔也。至會昌沙汰後大中四年七月。宣宗勅江西觀察使裴休重建塔并寺。賜額寶峯）。 > A monk asked, "Why does the Upādhyāya say 'mind itself is Buddha'?" The Master said, "To stop a small child's crying." The monk said, "What about when the crying has stopped?" The Master said, "Not mind, not Buddha." The monk said, "Aside from these two kinds of people, how do you instruct someone who comes?" The Master said, "I tell him, 'It is not a thing.'" The monk said, "What about if someone who is within it suddenly comes?" The Master said, "For the time being, I teach him to experience the Great Way." A monk asked, "What is the meaning of the \[Patriarch's\] coming from the West?" The Master said, "Right now, what is the meaning?" Layman Pang asked, "Water has no sinews or bones, yet it can support a ship of ten thousand bushels. What is the principle of this?" The Master said, "Here there is neither water nor ship; what sinews and bones are you talking about?" One day the Master ascended the hall. After a long pause, Baizhang rolled up the mat in front of him. The Master then left the hall. Baizhang asked, "What is the essential purport of the Buddhadharma?" The Master said, "It is precisely where you let go of your body and life." The Master asked Baizhang, "With what Dharma do you instruct people?" Baizhang held up his whisk. The Master said, "Is it only this, or is there something else?" Baizhang threw down the whisk. A monk asked, "How can one accord with the Way?" The Master said, "I have long been out of accord with the Way." A monk asked, "What is the meaning of the \[Patriarch's\] coming from the West?" The Master struck him and said, "If I did not strike you, the various quarters would laugh at me." A novice returned from his travels, drew a circular figure in front of the Master, bowed upon it, and stood there. The Master said, "Do you not wish to become a Buddha?" \[The novice\] said, "I do not know how to rub my eyes \[to create illusions\]." The Master said, "I am not as good as you." The novice made no reply. Deng Yinfeng took his leave of the Master. The Master said, "Where are you going?" He replied, "To Shitou." The Master said, "The path of Shitou is slippery." He replied, "Carrying a pole on my person, I play my role as the occasion arises," and departed. As soon as he reached Shitou, he circled the meditation platform once, shook his staff once, and asked, "What is the central teaching?" Shitou said, "Heaven! Heaven!" Yinfeng was speechless. He returned and related this to the Master. The Master said, "Go again. When you see him say 'Heaven,' you then sigh twice: 'Xu, xu!'" Yinfeng went to Shitou again and asked as before, "What is the central teaching?" Shitou then sighed, "Xu, xu!" Yinfeng was again speechless. He returned. The Master said, "I told you: the path of Shitou is slippery." A monk drew four strokes in front of the Master, one long on top and three short below, and asked, "You may not say 'one long and three short.' Aside from these four words, please answer, Upādhyāya." The Master then drew one stroke on the ground and said, "You may not say long or short. I have answered you." (National Teacher Zhong, hearing of this, said differently: "Why did he not ask this old monk?") A lecturing monk came and asked, "I do not know what Dharma the Chan school transmits and upholds?" The Master asked in return, "What Dharma does the lecturer transmit and uphold?" The other said, "I have humbly lectured on more than twenty volumes of sūtras and treatises." The Master said, "Could you not be a lion's cub?" He said, "I would not dare." The Master made a sound: "Xu, xu!" The other said, "This is the Dharma." The Master said, "What Dharma is it?" He said, "The Dharma of the lion leaving the cave." The Master then remained silent. The other said, "This is also the Dharma." The Master said, "What Dharma is it?" He said, "The Dharma of the lion in the cave." The Master said, "When neither leaving nor entering, what Dharma is it?" There was no reply. (Baizhang said on his behalf, "Do you see?") He then took his leave and went out the door. The Master called, "Lecturer!" The other turned his head. The Master said, "What is it?" There was still no reply. The Master said, "This dull-rooted fellow!" The Surveillance Commissioner of Hongzhou asked, "If your disciple eats wine and meat, is that right, or is not eating them right?" The Master said, "If you eat them, that is the Vice Censor-in-Chief's salary; if you do not eat them, that is the Vice Censor-in-Chief's blessing." The Master had one hundred and thirty-nine disciples who entered his room, each becoming a leader of a region and transforming others boundlessly. In the first month of the fourth year of the Zhenyuan era, the Master ascended Mount Shimen in Jianchang and walked in the woods. Seeing a flat area in a ravine, he said to his attendant, "My decaying body will return to this ground next month." Having spoken, he returned. On the fourth day of the second month, he indeed had a slight illness. After bathing, he sat cross-legged and entered extinction. During the Yuanhe era, he was posthumously granted the title Chan Master Daji, and his stūpa was named Dazhuangyan. Today, his memorial hall remains in Haihun County. (The Biographies of Eminent Monks records: "Chan Master Dajue. According to the stūpa inscription composed by Quan Deyu, Mazu passed away at Kaiyuan Monastery and was cremated at Shimen, where a stūpa was erected. In the seventh month of the fourth year of Dazhong, after the Huichang suppression, Emperor Xuanzong decreed that Pei Xiu, Surveillance Commissioner of Jiangxi, rebuild the stūpa and monastery, bestowing the plaque name Baofeng.") > — English (machine translation) (machine translation) - [Previous: 6.4](https://indike.org/pramana/in.bauddha.taisho.2076.6.4) - [Next: 6.6](https://indike.org/pramana/in.bauddha.taisho.2076.6.6) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2076.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.6.5) — English, machine translation ## Linked texts (1) - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.3.178) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.6.5](https://indike.org/pramana/in.bauddha.taisho.2076.6.5) · Pramāṇa