景德傳燈錄 11.24

11.24

Chan Master Fazhen of Dasui in Yizhou. A monk asked: “When the kalpa fire blazes through and the great chiliocosm is utterly destroyed, I wonder whether this one will also be destroyed?”
The Master said: “Destroyed.”
The monk said: “Then it follows along with it?”
The Master said: “It follows along with it.”

[A monk] asked: “What is the sign of a great person?”
The Master said: “No placard is posted on the belly.”

The Master asked a monk: “Where are you going?”
The monk said: “I am going to dwell in a hermitage on the Western Mountain.”
The Master said: “If I call you from the peak of the Eastern Mountain, can you come?”
The monk said: “Not so.”
The Master said: “You are not yet ready to dwell in a hermitage.”

[A monk] asked: “What should one do when birth and death arrive?”
The Master said: “When encountering tea, drink tea; when encountering rice, eat rice.”
The monk said: “Who receives the offering?”
The Master said: “Close the alms bowl.”

Beside the Master’s hermitage was a turtle. A monk asked: “All sentient beings have bone inside skin; why does this sentient being have skin wrapped inside bone?”
The Master picked up a straw sandal and placed it beside the turtle. The monk was speechless.

[A monk] asked: “What is the essential Dharma of all Buddhas?”
The Master raised his whisk and said: “Do you understand?”
The monk said: “I do not understand.”
The Master said: “A whisk made of stag’s tail.”

[A monk] asked: “What is the student’s self?”
The Master said: “It is my self.”
The monk said: “Why is it instead the Upādhyāya’s self?”
The Master said: “It is your self.”

[A monk] asked: “What is the seamless pagoda?”
The Master said: “Five feet high.”
The monk said: “I do not understand.”
The Master said: “A solid brick.”

[A monk] asked: “To whom will the Upādhyāya transmit the Dharma after a hundred years?”
The Master said: “The exposed pillar and the brazier.”
The monk said: “Do they receive it?”
The Master said: “The brazier and the exposed pillar.”

A postulant led a group to visit. The Master asked: “What do those who have attained understanding call east?”
[The postulant] replied: “It cannot be called east.”
The Master scolded him, saying: “Stinking donkey fellow! If you do not call it east, what do you call it?”
The postulant was speechless, and the group thereupon dispersed.

[A monk] asked: “What is the Upādhyāya’s house style?”
The Master said: “Drawing a winnowing basket with red ochre.”
The monk said: “What does ‘drawing a winnowing basket with red ochre’ mean?”
The Master said: “The winnowing basket has a rim, so the rice does not leap out.”

The Master asked a monk: “What doctrinal teaching do you lecture on?”
The monk said: “The Treatise on the Hundred Dharmas.”
The Master held up his staff and said: “From what does this arise?”
[The monk] replied: “It arises from conditions.”
The Master said: “Alas, alas!”

The Master asked a monk: “Where are you going?”
[The monk] said: “Going to pay homage to Samantabhadra.”
The Master raised his whisk and said: “Mañjuśrī and Samantabhadra are both right here.”
The monk drew a circular figure, threw it behind him, and made a prostration.
The Master said: “Attendant, bring a packet of tea and give it to this monk.”

One day, while the assembly of monks was attending him, the Master contorted his mouth into the appearance of suffering from paralysis and said: “Is there anyone who can cure my mouth?”
At that time, the monks vied with one another to present medicine, and upon hearing of it, laypeople also sent much medicine. The Master accepted none of it. After seven days, the Master slapped his own mouth straight and said: “For this long I have flapped these two lips, and to this day no one has been able to cure my mouth.”

The Ruler of Shu revered him and repeatedly sent envoys to summon him, but the Master always declined on grounds of old age and illness. He was bestowed the title ‘Great Master Shenzhao’.”}針對原典中重要詞彙與概念整理如下術語表：