[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) › 7.23 # 景德傳燈錄 7.23 景德傳燈錄 7.23 - **Language:** Classical Chinese ### [7.23](https://indike.org/pramana/in.bauddha.taisho.2076.7.23) 廬山歸宗寺智常禪師。上堂云。從上古德不是無知解。他高尚之士不同常流。今時不能自成自立虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓。從前只是依他解。發言皆滯。光不透脫。只為目前有物。僧問。如何是玄旨。師云。無人能會。僧云。向者如何。師云。有向即乖。僧云。不向者如何。師云。誰求玄旨。又云。去無汝用心處。僧云。豈無方便門令學人得入。師云。觀音妙智力能救世間苦。僧云。如何是觀音妙智力。師敲鼎蓋三下云。子還聞否。僧云聞。師云。我何不聞。僧無語。師以棒趁下。師嘗與南泉同行。後忽一日相別。煎茶次南泉問云。從前與師兄商量語句彼此已知。此後或有人問畢竟事作麼生。師云。遮一床地大好卓庵。泉云。卓庵且置。畢竟事作麼生。師乃打却茶銚便起。泉云。師兄喫茶了。普願未曾喫茶。師云。作遮箇語話。滴水也銷不得。僧問。此事久遠如何用心。師云。牛皮鞔露柱。露柱啾啾叫。凡耳聽不聞。說聖呵呵笑師因俗官來。乃拈起帽子兩帶云。還會麼。俗官云。不會。師云。莫怪老僧頭風不卸帽子。師入園取菜次。師畫圓相圍却一株。語眾云。輒不得動著遮箇。眾不敢動。少頃師復來見菜猶在。便以棒趁眾僧云。遮一隊漢無一箇有智慧底。師問新到僧。什麼處來。師云。鳳翔來。師云。還將得那箇來否。僧云。將得來。師云。在什麼處。僧以手從頂擎捧呈之。師即舉手作接勢拋向背後。僧無語。師云。遮野狐兒。師剗草次有講僧來參。忽有一蛇過師以鋤斷之。僧云。久響歸宗元來是箇麁行沙門。師云。坐主歸茶堂內喫茶去。雲巖來參。師作挽弓勢。巖良久作拔劍勢。師云。來太遲生。有僧辭去。師喚近前來。吾為汝說佛法。僧近前。師云。汝諸人盡有事在。汝異時却來遮裏無人識汝。時寒途中善為去。師上堂云。吾今欲說禪。諸子總近前。大眾進前。師云。汝聽觀音行善應諸方所。僧問。如何是觀音行。師乃彈指云。諸人還聞否。僧曰聞。師云。一隊漢向遮裏覓什麼。以棒趁出。大笑歸方丈。僧問。初心如何得箇入處。師敲鼎蓋三下云。還聞否。僧云聞。師云。我何不聞。師又敲三下問。還聞否。僧云。不聞。師云。我何以聞。僧無語。師云。觀音妙智力能救世間苦。江州刺史李渤問師曰。教中所言須彌納芥子。渤即不疑。芥子納須彌莫是妄譚否。師曰。人傳使君讀萬卷書籍還是否。李曰然。師曰。摩頂至踵如椰子大。萬卷書向何處著。李俛首而已。李異日又問云。大藏教明得箇什麼邊事。師舉拳示之云。還會麼。李云。不會。師云。遮箇措大。拳頭也不識。李云請師指示。師云。遇人即途中授與。不遇即世諦流布。師以目有重瞳。遂將藥手按摩。以致目眥俱赤。世號赤眼歸宗焉。後示滅。勅諡至真禪師。 > Chan Master Zhichang of Guizong Temple on Mount Lu went up to the hall and said: "The ancient virtuous ones of the past were not without knowledge and understanding. Those high-minded individuals were unlike the common run of people. Nowadays, \[practitioners\] cannot establish themselves independently and pass the time in vain. Good people, do not use your minds wrongly! No one can take your place, nor is there any place for you to apply your mind. Do not seek after others. Hitherto, you have merely relied on others' understandings. Your spoken words are all stuck, and your light does not penetrate through, simply because there are things in front of your eyes." A monk asked, "What is the profound principle?" The Master said, "No one can understand it." The monk asked, "What about one who directs \[the mind\] toward it?" The Master said, "If there is directing toward it, it is contradicted." The monk asked, "What about one who does not direct \[the mind\] toward it?" The Master said, "Who seeks the profound principle?" He also said, "Go! There is no place for you to apply your mind." The monk asked, "Is there really no gate of skillful means to allow a student to enter?" The Master said, "The wondrous power of Avalokiteśvara's wisdom can save from the suffering of the world." The monk asked, "What is the wondrous power of Avalokiteśvara's wisdom?" The Master tapped the lid of the cauldron three times and said, "Do you hear it or not?" The monk said, "I hear it." The Master said, "Why do I not hear it?" The monk was speechless. The Master drove him away with his staff. The Master once traveled together with Nanquan. Later, suddenly one day when they were parting, while boiling tea Nanquan asked, "Hitherto, elder brother, our discussions and sayings have been known to one another. Hereafter, if someone asks what the ultimate affair is like, what then?" The Master said, "This single piece of ground is an excellent place to erect a hut." Nanquan said, "Setting erecting a hut aside for a moment, what is the ultimate affair like?" The Master thereupon knocked over the tea-boiler and stood up. Nanquan said, "Elder brother has drunk his tea, but Puyuan has not yet drunk his tea." The Master said, "Speaking such words, you cannot even digest a drop of water!" A monk asked, "This matter is vast and distant; how should one apply the mind?" The Master said, "Cowhide stretches over the exposed pillar; the exposed pillar chirps and cries out. Ordinary ears hear nothing; the holy say it and laugh ha-ha!" Because a lay official came, the Master held up the two ribbons of his hat and said, "Do you understand?" The lay official said, "I do not understand." The Master said, "Do not blame this old monk; due to a head cold I do not remove my hat." While the Master was in the vegetable garden picking greens, he drew a circular figure surrounding one plant. He told the assembly, "Under no circumstances may you touch this one." The assembly did not dare touch it. A short while later the Master returned and saw the greens were still there. He thereupon drove the monks away with his staff, saying, "In this whole band of fellows, there is not one who possesses wisdom!" The Master asked a newly arrived monk, "Where do you come from?" The monk said, "I come from Fengxiang." The Master said, "Did you bring that one along or not?" The monk said, "I brought it along." The Master said, "Where is it?" The monk held it up with his hands above his crown and presented it. The Master immediately raised his hands as if catching it and threw it behind his back. The monk was speechless. The Master said, "This wild fox cub!" While the Master was weeding grass, a lecturer monk came to visit. Suddenly a snake passed by, and the Master cut it in two with his hoe. The monk said, "I have long heard of Guizong, but it turns out you are a coarse-acting śramaṇa!" The Master said, "Lecturer, return to the tea hall and go drink tea." Yunyan came to visit. The Master made the gesture of drawing a bow. Yunyan paused for a long while and made the gesture of drawing a sword. The Master said, "You have arrived too late!" A monk was taking his leave. The Master called him to come forward: "I will speak the Buddha Dharma for you." The monk came forward. The Master said, "All of you have your own affairs. If you return here at another time, no one will recognize you. The weather is cold; take good care on the road as you go." The Master went up to the hall and said, "Today I wish to speak of Chan; let all good people come forward." The assembly came forward. The Master said, "Listen to Avalokiteśvara's practice, well responding in all places." A monk asked, "What is Avalokiteśvara's practice?" The Master then snapped his fingers and said, "Do you all hear it or not?" The monk said, "I hear it." The Master said, "What is this bunch of fellows seeking here?" He drove them out with his staff, and laughing loudly, returned to the abbot's quarters. A monk asked, "How can a beginner attain an entry point?" The Master tapped the lid of the cauldron three times and said, "Do you hear it or not?" The monk said, "I hear it." The Master said, "Why do I not hear it?" The Master tapped it three times again and asked, "Do you hear it or not?" The monk said, "I do not hear it." The Master said, "Why do I hear it?" The monk was speechless. The Master said, "The wondrous power of Avalokiteśvara's wisdom can save from the suffering of the world." Li Bo, Prefect of Jiangzhou, asked the Master, "What is said in the teachings about Mount Sumeru containing a mustard seed, I, Bo, do not doubt. But as for a mustard seed containing Mount Sumeru, is that not a false tale?" The Master said, "People say that your Excellency has read ten thousand volumes of books; is that so or not?" Li said, "It is so." The Master said, "From the top of your head to your heels, you are merely the size of a coconut. Where are those ten thousand volumes of books kept?" Li could only bow his head. On another day Li asked again, "What aspect of the matter does the teachings of the great canon illuminate?" The Master raised his fist, showed it to him, and said, "Do you understand?" Li said, "I do not understand." The Master said, "This poor scholar does not even recognize a fist!" Li said, "I pray the Master will instruct me." The Master said, "If you meet the right person, transmit it along the way; if you do not meet one, circulate it as worldly truth." Because the Master had double pupils, he rubbed his eyes with medicinal herbs, causing the corners of both eyes to turn red; the world called him "Red-Eyed Guizong." Later he manifested extinction. He was imperial-conferred the posthumous title "Chan Master Zhizhen" (Utmost Truth). > — English (machine translation) (machine translation) - [Previous: 7.22](https://indike.org/pramana/in.bauddha.taisho.2076.7.22) - [Next: 7.24](https://indike.org/pramana/in.bauddha.taisho.2076.7.24) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2076.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.7.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.7.23](https://indike.org/pramana/in.bauddha.taisho.2076.7.23) · Pramāṇa