[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) › 9.8 # 景德傳燈錄 9.8 景德傳燈錄 9.8 - **Language:** Classical Chinese ### [9.8](https://indike.org/pramana/in.bauddha.taisho.2076.9.8) 杭州大慈山寰中禪師蒲坂人也。姓盧氏。頂骨圓聳其聲如鍾。少丁母憂廬于墓所。服闋思報罔極。於并州童子寺出家。嵩嶽登戒習諸律學。後參百丈受心印。辭往南嶽常樂寺結茅于山頂。一日南泉至問。如何是庵中主。師云蒼天蒼天。南泉云。蒼天且置。如何是庵中主。師云。會即便會莫忉忉南泉拂袖而出。後住浙江北大慈山。上堂云。山僧不解答話。只能識病。時有一僧出師前立。師便下座歸方丈（法眼云。眾中喚作病在目前不識。玄覺云。且道大慈識病不識病。此僧出來是病不是病。若言是病。每日行住不可總是病。若言不是病出來。又作麼生）趙州問。般若以何為體。師云。般若以何為體趙州大笑而出。師明日見趙州掃地。問般若以何為體。趙州置帚拊掌大笑。師便歸方丈。有僧辨。師云。去什麼處。僧云。暫去江西。師云。我勞汝一段事得否。僧云。和尚有什麼事。師云。將取老僧去。僧云。更有過於和尚者。亦不能將得去。師便休。其僧後舉似洞山。洞山云。闍梨爭合恁麼道。僧云。和尚作麼生。洞山云得（法眼別云。和尚若去某甲提笠子）洞山又問其僧。大慈別有什麼言句。僧云。有時示眾云。說得一丈不如行取一尺。說得一尺不如行取一寸。洞山云。我不恁麼道。僧云。作麼生。洞山云。說取行不得底。行取說不得底（雲居云。行時無說路。說時無行路。不說不行時合行什麼路。樂普云。行說俱到即本事無。行說俱不到即本事在）後屬唐武宗廢教。師短褐隱居。大中壬申歲重剃染大揚宗旨。咸通三年二月十五日不疾而逝。壽八十三。臘五十四。僖宗諡性空大師定慧之塔。 > Chan Master Huanzhong of Mount Daci in Hangzhou was a native of Puban. His family name was Lu. The crown of his head was round and prominent, and his voice was like a bell. In his youth, mourning the death of his mother, he built a hut by her grave. When the mourning period ended, wishing to repay her boundless benevolence, he went forth from household life at Tongzi Monastery in Bingzhou. He received the precepts on Mount Song and studied various vinaya teachings. Later, he visited Baizhang and received the mind-seal. Taking his leave, he went to Changle Monastery on the Southern Peak and thatched a hut atop the mountain. One day Nanquan arrived and asked, "Who is the master inside the hermitage?" The Master said, "Blue heaven! Blue heaven!" Nanquan said, "Set aside blue heaven; who is the master inside the hermitage?" The Master said, "If you understand, understand immediately; do not prattle on!" Nanquan flicked his sleeves and left. Later, he resided at Mount Daci north of the Zhejiang River. Ascending the hall, he said, "This mountain monk does not know how to answer questions; he can only diagnose illnesses." At that time a monk came forward and stood before the Master. The Master immediately descended from his seat and returned to the abbot's quarters. (Fayan said, "In the assembly they call it: 'The illness is right before one's eyes, yet one does not recognize it.' Xuanjue said, 'Tell me, did Daci recognize the illness or not? Did this monk's coming forward constitute illness or not illness? If you say it was illness, his daily walking and standing cannot all be illness. If you say it was not illness, why did he come forward?'") Zhaozhou asked, "What does prajñā take as its essence?" The Master said, "What does prajñā take as its essence?" Zhaozhou laughed loudly and went out. The next day, the Master saw Zhaozhou sweeping the ground and asked, "What does prajñā take as its essence?" Zhaozhou put down the broom, clapped his hands, and laughed loudly. The Master then returned to the abbot's quarters. A monk was taking his leave. The Master said, "Where are you going?" The monk said, "Temporarily going to Jiangxi." The Master said, "May I trouble you with a matter?" The monk said, "What matter does the Venerable have?" The Master said, "Take this old monk along." The monk said, "Even if there were someone surpassing the Venerable, I still could not take him along." The Master then rested the matter. The monk later cited this to Dongshan. Dongshan said, "Ācārya, how could you speak like that?" The monk said, "How would the Venerable speak?" Dongshan said, "Take him along!" (Fayan offered an alternative: "If the Venerable goes, I will carry your bamboo hat.") Dongshan also asked the monk, "What other words did Daci have?" The monk said, "Sometimes he instructed the assembly, saying: 'To speak a zhang is not as good as to practice a chi; to speak a chi is not as good as to practice a cun.'" Dongshan said, "I would not speak thus." The monk said, "How would you speak?" Dongshan said, "Speak of what cannot be practiced; practice what cannot be spoken." (Yunju said, "When practicing, there is no path for speaking; when speaking, there is no path for practicing. When neither speaking nor practicing, what path should one practice?" Lepu said, "When practice and speech both reach, the fundamental matter is absent; when practice and speech both do not reach, the fundamental matter is present.") Later, during the suppression of the teaching by Tang Emperor Wuzong, the Master lived in seclusion wearing coarse garments. In the renshen year of Dazhong, he shaved his head and dyed his robes again, greatly proclaiming the tenets of the school. On the fifteenth day of the second month in the third year of Xiantong, he passed away without illness at the age of eighty-three, with fifty-four years in the monastic order. Emperor Xizong bestowed the posthumous title "Great Master Xingkong" (Nature of Emptiness) and named his stūpa Dinghui (Meditation and Wisdom). > — English (machine translation) (machine translation) - [Previous: 9.7](https://indike.org/pramana/in.bauddha.taisho.2076.9.7) - [Next: 9.9](https://indike.org/pramana/in.bauddha.taisho.2076.9.9) - [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.9.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.9.8](https://indike.org/pramana/in.bauddha.taisho.2076.9.8) · Pramāṇa