[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) › 9.21 # 景德傳燈錄 9.21 景德傳燈錄 9.21 - **Language:** Classical Chinese ### [9.21](https://indike.org/pramana/in.bauddha.taisho.2076.9.21) 洪州百丈山惟政禪師（此傳。舊在第六卷馬祖法嗣中大珠和尚之次。今以機緣推之。即移入此卷百丈海禪師法嗣中。作百丈涅槃和尚機緣也。按唐柳公權書。武翊黃所撰涅槃和尚碑云。師諱法正。以其善講涅槃經。故以涅槃為稱。今師本章中有云。汝與我開田。吾為汝說大義。則知其為涅槃和尚明矣。又稱南泉為師伯。則知其嗣百丈海公亦明矣。雖然惟政法正二名不同。蓋傳寫之訛耳。又覺範林間錄亦謂舊本之誤。及觀正宗記則有惟政法正之名。然百丈第代可數。明教但見其名不同。不能辨而俱存之。今當以碑為正也。而又卿公事苑乃云。百丈涅槃和尚是溈山嗣子而海公之孫。此尤大謬也。不足取矣）一日謂僧曰。汝與我開田了。我為汝說大義。僧開田了。歸請師說大義。師乃展開兩手。有老宿見日影透窓。問師曰。為復窓就日日就窓。師曰。長老房內有客歸去好。師問南泉曰。諸方善。知識還有不說似。人底法也無。南泉曰。有師曰作麼生。曰不是心不是佛。師曰恁麼即說。似人了也曰某甲即恁麼。師曰。師伯作麼生。曰我又不是善知識。爭知有說不說底法。師曰。某甲不會請師伯說。曰我大殺為汝說了也。僧問。如何是佛佛道齊。師曰。定也。師因入。京路逢官人。命喫飯。忽見驢鳴。官人召云頭陀。師舉頭。官人却指驢。師却指官人（法眼別云但作驢鳴）洪州東山慧和尚遊山見一巖。僧問云。此巖有主也無。師云有。僧云。是什麼人。師云。三家村裏覓什麼。其僧入問。如何是巖中主。師云。還氣急麼。有小師行脚迴。師問。汝離吾在外多少時邪。小師云。十年。師云。不用指東指西。直道將來。小師云。對和尚不敢謾語。師喝云。遮打野漢。清田和尚一日與瑫上坐煎茶次。師敲繩床三下。瑫亦敲三下。師云。老僧敲有箇善巧。上座敲有何道理。瑫曰。某甲敲有箇方便。和尚敲作麼生。師舉起盞子。瑫云。善知識眼應須恁麼。煎茶了瑫却問。和尚適來舉起盞子意作麼生。師云。不可更別有也大于和尚與南用到茶堂。見一僧近前不審用云。我既不納汝。汝亦不見我。不審阿誰。僧無語。師云。不得平白地恁麼問伊。用云。大于亦無語。師乃把其僧云。是爾恁麼累我。亦然打一摑用便笑曰。朗月與青天。侍者到看師問云。金剛正定一切皆然。秋去冬來且作麼生。侍者云。不妨和尚借問。師云。即今即得去後作麼生。侍者云。誰敢問著某甲。師云。大于還得麼。侍者云。猶要別人點檢在。師云。輔弼宗師不廢光彩。侍者禮拜。 > Chan Master Weizheng of Mount Baizhang in Hongzhou (This biography was formerly in fascicle 6 under Mazu's Dharma heirs, following Master Dazhu. Now, deducing from the encounter dialogues, it has been moved into this fascicle under the Dharma heirs of Chan Master Baizhang Hai, taking him as Master Baizhang Niepan. According to the stele for Master Niepan written by Liu Gongquan and composed by Wu Yihuang in the Tang dynasty, the master's taboo name was Fazheng; because he excelled at expounding the Nirvāṇa Sūtra, he was called Niepan \['Nirvāṇa'\]. Now in the master's own chapter it says: 'Clear the fields for me, and I will expound the great meaning for you,' from which it is clear that he was Master Niepan. Furthermore, he addressed Nanquan as 'elder Dharma-uncle,' so it is also clear that he was an heir of Baizhang Huaihai. Although the two names Weizheng and Fazheng differ, this is merely an error of transmission and copying. Moreover, Juefan's Linjian lu also considers it an error in old editions. Upon examining the Zhengzong ji, both the names Weizheng and Fazheng appear. However, the generations of Baizhang can be counted; Mingjiao merely saw that the names differed and, unable to distinguish them, preserved both. Now we must take the stele as standard. Furthermore, Qinggong's Shiyuan says that Baizhang Master Niepan was an heir of Guishan and a grandson of Huaihai; this is especially erroneous and not to be accepted). One day he said to a monk, 'Clear the fields for me, and I will expound the great meaning for you.' When the monk had finished clearing the fields, he came back and requested the master to expound the great meaning. The master then held out both hands. An elder saw sunlight penetrating through the window and asked the master, 'Does the window approach the sun, or does the sun approach the window?' The master said, 'Elder, there is a guest in your room; you had better return.' The master asked Nanquan, 'Do the kalyāṇamitras of the various quarters have a Dharma that they do not tell people?' Nanquan said, 'They do.' The master said, 'What is it?' Nanquan said, 'Not mind, not Buddha.' The master said, 'In that case, you have already told people.' Nanquan said, 'I am just like this.' The master said, 'What about you, elder Dharma-uncle?' Nanquan said, 'I am not a kalyāṇamitra either; how should I know whether there is a Dharma to tell or not to tell?' The master said, 'I do not understand; please, elder Dharma-uncle, speak.' Nanquan said, 'I have overwhelmingly expounded it for you!' A monk asked, 'What is "the Path of the Buddhas is uniform"?' The master said, 'Fixed.' When the master was on his way to the capital, he met an official on the road who invited him to take a meal. Suddenly a donkey brayed. The official called out, 'Tudhūta!' The master raised his head. The official then pointed at the donkey. The master then pointed at the official. (Fayan said alternatively, 'Just make the bray of a donkey.') Master Dongshan Hui of Hongzhou was wandering in the mountains when he saw a cliff. A monk asked, 'Does this cliff have a master or not?' The master said, 'It does.' The monk said, 'What kind of person is it?' The master said, 'What are you searching for in a village of three families?' That monk went in and asked, 'Who is the master within the cliff?' The master said, 'Are you still short of breath?' There was a junior monk who returned from traveling on foot. The master asked, 'How long have you been away from me outside?' The junior monk said, 'Ten years.' The master said, 'Do not point east and point west; speak directly!' The junior monk said, 'Facing the Venerable, I dare not tell a lie.' The master gave a shout and said, 'This field-beating fellow!' One day, while Master Qingtian was brewing tea with Sthavira Tao, the master tapped the rope-seat three times. Tao also tapped three times. The master said, 'When this old monk taps, there is a skillful means; what reason is there when you tap, Sthavira?' Tao said, 'When I tap, there is an expedient; what about when the Venerable taps?' The master held up the teacup. Tao said, 'The eye of a kalyāṇamitra should indeed be like this.' When the tea had been brewed, Tao asked back, 'What was the Venerable's intention when he held up the teacup just now?' The master said, 'It cannot be that there is something else!' Master Dayu and Nanyong went to the tea hall. Seeing a monk approach and bow in greeting, Yong said, 'I have neither admitted you nor have you seen me; whom are you greeting?' The monk said nothing. Master \[Dayu\] said, 'You should not question him like that for no reason.' Yong said, 'Dayu is also speechless.' The master then grabbed the monk and said, 'It is you who implicate me like this!' and likewise struck him a slap. Yong then laughed and said, 'A bright moon in the blue sky!' An attendant came to attend on the master. The master asked, 'The diamond samādhi is uniformly so for all things; what happens when autumn departs and winter comes?' The attendant said, 'It does not hurt for the Venerable to ask.' The master said, 'Right now is all right; what about after you pass away?' The attendant said, 'Who would dare question me?' The master said, 'Can Dayu manage it?' The attendant said, 'There is still a need for someone else to examine it.' The master said, 'Assisting and supporting the ancestral master does not forfeit radiance.' The attendant bowed. > — English (machine translation) (machine translation) - [Previous: 9.20](https://indike.org/pramana/in.bauddha.taisho.2076.9.20) - [Next: 9.22](https://indike.org/pramana/in.bauddha.taisho.2076.9.22) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2076.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.9.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.9.21](https://indike.org/pramana/in.bauddha.taisho.2076.9.21) · Pramāṇa