[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) › [續傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2077) › 15.7 # 續傳燈錄 15.7 續傳燈錄 15.7 - **Language:** Classical Chinese ### [15.7](https://indike.org/pramana/in.bauddha.taisho.2077.15.7) 洪州泐潭真淨克文禪師。出於陝府閿鄉鄭氏。鄭世族多名公卿。師生而傑異。幼孤事後母至孝而失愛。母數困辱之。父悲之使游學四方。至復州北塔聞耆宿廣公說法感泣。裂縫掖而師事之。故北塔以克文名之。年二十五試所習剃髮受具足戒。學經論無不臻妙。游京洛講席。因經行龍門殿廡間。見塑比丘像冥目如在定。翻然自失謂其伴曰。我所負者如吳道子畫人物。雖盡其妙然非活者。於是棄去曰。吾將南游觀道焉。治平二年坐夏於大溈。夜聞僧誦雲門語。僧問。佛法如水中月是否。雲門云。清波無透路。豁然有省。時南禪師在黃蘗師往造焉。適真覺惟勝為首坐。南一日舉古德鐘樓上念讚床脚下種菜話令眾下語。勝云。猛虎當路坐。南喜之遂退院令住。而居于積翠菴。師三到菴語不契。乃曰。此老只是箇修行僧。不會我說話。遂去見翠巖順禪師。順知見甚高而語話好葛藤。諸方號順婆婆是也。問師。近離甚處。師曰。黃蘗。云菴頭老子安樂否。師曰。安樂。云甚處人事。師曰。關西。云說話却不似關西人。師曰。幼曾游學。云甚處為僧。師曰。從北塔廣和尚落髮。廣與秀同參雙泉郁。順笑云。頃與訥祖印參此二大老。不會渠語話。及我如今參得些子禪。要見他却已遷化了。又問。新黃蘗住得如何。師曰。甚好。順云。渠只下得一轉語好。遂住黃蘗。禪即未夢見在。師因此大悟臨濟宗旨。頓見南用處。遂作數頌寄之。南大稱賞。因回參禮。南問。從什麼處來。對曰。翠嶽。南云。恰值老僧不在。進曰。未審向什麼處去。南云。天台普請南嶽雲游。曰若然者學人亦得自在去也。南云。脚下鞋何處得來。曰廬山七伯錢唱得。南云。何曾自在。師指曰。何曾不自在耶。南駭異之。于時洪英首座與師齊名。英乃邵武人也。眾中號英邵武文關西。久之辭去復寓止翠巖順禪師會下。順云。子種性邁往而契悟廣大。臨濟將仆子力能支之厚自愛。南住黃龍師復往焉。南云。適令侍者捲簾問渠。卷起簾時如何。云照見天下。放下簾時如何。云水泄不通。不卷不放時如何。侍者無語汝又作麼生。師曰。和尚替侍者下涅槃堂始得。南厲聲云。關西人果無頭腦乃顧旁僧。師指之曰。只這僧也未夢見。南大笑。自是門下號偉異。雖博學多聞者見之無不讋縮。南入滅遊衡嶽。還首眾於仰山。熙寧五年至高安。太守錢公弋先侯見之。師復謁。有獒逸出屏間。師方趨迎之少避。錢公嘲云。禪者固能教誨蛇虎乃畏狗乎。師曰。易伏隈岩虎難降護宅龍。錢公嘆云。名不虛得。遂挽令住洞山。繼住壽聖。初於洞山開堂示眾曰。問話且止。秖知問佛問法。殊不知佛法來處。且道從什麼處來。乃垂下一足曰。昔日黃龍親行此令。十方諸佛無敢違者。諸代祖師一切賢聖無敢越者。無量法門一切妙義。天下老和尚舌頭始終一印無敢異者。無異即且止。印在什麼處。還見麼。若見非僧非俗無偏無黨一一分付。若不見即我自收。遂收足乃喝一喝曰。兵隨印轉將逐符行。佛手驢脚生緣。老好痛與三十棒。而今會中莫有不甘者麼。若有不妨奇特。若無新長老謾汝諸人去也。故我大覺世尊。昔日於摩謁陀國。十二月八日明星現時豁然悟道。大地有情悉皆成佛。今日有釋子沙門克文。於東震旦國大宋筠陽城中。六月十三日赫日現時。又悟箇什麼。以拂子畫一畫曰。我不敢輕於汝等。汝等皆當作佛。下座。又示眾曰。洞山門下有時和泥合水。有時壁立千仞。汝等諸人。擬向和泥合水處見洞山。洞山且不在和泥合水處。擬向壁立千仞處見洞山。洞山且不在壁立千仞處。擬向一切處見洞山。洞山且不在一切處。汝不要見洞山鼻索。在洞山手裏擬瞌睡。也把鼻索一掣。只見眼孔定動又不相識。也不要爾識洞山。且識得自己也得。又曰。洞山門下要行便行要坐便坐。鉢盂裏痾屎。淨瓶中吐唾執法修行如牛拽磨。復曰。頭陀石被莓苔裹。擲筆峯遭薜荔纏。羅漢院一年度三箇行者。歸宗寺裏參退喫茶。有僧問。如何是佛。師呵呵大笑。僧云。何哂之有。師曰。我笑汝隨語生解。僧云。偶然失利。師遂高聲曰。不得禮拜。僧便歸眾。師復笑曰。隨語生解果然果然。乃曰。洞山門下八凹九凸。交交加加屈屈曲曲崎崎嶇嶇嵲嵲屼屼。水雲掩映煙嵐重疊。一道直路觀者遊者十八九人。舉步早是迷却路頭也。其中莫有不迷者麼。喝一喝曰。且道路頭在什麼處。又曰。佛法二字不用道著。道著則頭角生。古人只解殺人不解活人。何不道佛法二字一一現成。諸仁者。欲知佛麼只諸人是。欲知法麼只諸人日用者是。是不是是即也大奇。不是也大奇。殺也活也一處不通。兩處失功觸途成滯。一日上堂問答罷。乃曰。還有問話底麼。良久曰。三十年弄馬騎却被驢撲。遂撫膝曰。直得須彌岌嶪海水騰波。三十三天一時退位。十八大地獄盡乃停酸。見麼。若這裏見得。釋迦拱手彌勒攢眉。文殊普賢與伊作侍者。若也不見。看我七縱八橫。且向葛藤裏薦取阿呵呵。諸高德且道。我笑箇什麼噫。我笑昔日雲門臨濟德山岩頭螢火之光蚊蚋之解。一人道我呵佛罵祖。一人道我得末後一句。一人道黃蘗佛法無多子。一人道大覺世尊初生下時。一手指天一手指地。天上天下唯吾獨尊。我當時若見一棒打殺與狗子喫。似這一隊掠虛漢。總只一期於無佛處稱尊。若是如今喚來一時與伊生按過。自餘之輩放過即不可。豈不聞。僧問乾峯云。十方薄枷梵一路涅槃門。未審路頭在什麼處。乾峯拈拄杖畫一畫云。在這裏。只如乾峯恁麼曾夢見也未。若是老僧即不然。十方薄伽梵一路涅槃門。未審路頭在什麼處。劈脊便棒。却問伊。路頭在什麼處。待擬開口熱喝出去。更有雲門折脚老比丘。不分緇索不辨正邪。拈扇子云。𨁝跳上三十三天築著帝釋鼻孔。東海鯉魚打一棒雨似盆傾。似這般和泥合水漢。糞掃堆裏埋却十箇五箇。又有甚過。阿呵呵。樂不樂足不足。而今幸對山青水綠。年來是事一時休。信任身心懶拘束。大眾休瞌睡好。又解夏示眾曰。有問話者麼。乃以拂子擊禪床曰。天地造化有陰有陽有生有殺。日月照臨有明有暗有隱有顯。江河流注有高有下有壅有決。明主治化有君有臣有禮有樂有賞有罰。佛法住世有頓有漸有權有實有結有解。結也四月十五十方世界。是聖是凡若草若木。以拂子左邊敲一下曰。從這裏一時結。舉拂子曰。總在拂子頭上。還見麼乃喝曰。解也七月十五日法界若草若木乃聖乃凡。以拂子右邊敲一下曰。從這裏一處解。舉拂子曰。總在拂子頭上。還見麼。乃喝曰。秖如四月十五已前七月十五日已後。且道是解是結舉拂子曰。總在拂子頭上。還見麼。又喝曰。諸高德。此三喝中。有一喝是金剛王寶劍。有一喝是踞地師子。有一喝是探竿影草。若人一一辨得。始見臨濟大師道出常情。黃蘗被掌。大愚遭築。雖相去三二百年許。汝親為嫡子。然後大開不二妙門。權衡諸祖摧邪顯正扶宗立教整頓頹綱。縱大知見耀大法眼。不動本際決勝魔軍。乃喝曰。更須知有一喝不作一喝用。到者裏須是爍迦羅眼向未屙已前驀提得去。諸高德且道提得箇什麼。良久喝一喝下座。師住持凡十有二年。厭繁劇謝事東游三吳。至金陵時王荊公方退閑居定林。聞師來出迎。既是喜甚劇談終日。公問。諸經皆首標時處。圓覺經獨不然何也。師曰。頓乘所演直示眾生。日用現前不屬今古。只今老僧與相公俱入大光明藏。遊戲三昧互為賓主非干時處。又問。經云一切眾生皆證圓覺。而圭峯以證為具。謂譯者之訛何如。師曰。圓覺如可改維摩亦可改也。維摩豈不云。亦不滅受蘊而取證。夫不滅受蘊而取證。與皆證圓覺之意同。蓋眾生現行無明。即是如來根本大智。圭峯之言非是。荊公大悅稱賞者累日。施其第為寶坊。延師為開山第一祖。陞座曰。大眾今日一會要知麼。是大眾成佛時節淨緣。乃今際會大丞相荊國公及判府左丞。施宅捨園林為佛剎請山僧闡揚祖意。諸人還會麼。直指大眾即心見性成佛。大眾信得及麼。若自信得及。即知自性本來成佛。縱有未信亦當成佛。但為迷來日久。乍爾聞說誠難取信。且如古今天下善知識。一切禪道一切語言。並是善知識自佛性中流出建立。而流出者是末佛性是本。近代佛法可傷。多棄本逐末背正投邪。但認古人言句為禪為道有甚干涉。直饒達磨西來亦無禪可說。秖要大眾自證自悟自成佛自建立一切禪道。況神通變化眾生本自具足不假外求。如今人多是外求。蓋根本自無所悟。一向客作數他珍寶。都是虛妄不免生死流轉。大眾。今日二相公特建此大道場作大佛事。出大地眾生生死流轉之苦。顯露本來廣大寂滅妙心。開發本來神通大光明藏。但迷則長居凡下。悟則即今聖賢。大眾。言多則去道轉遠。笑他明眼道人。眾中莫有明眼者麼。今時佛法混濫。要分邪正使大家不墮邪見作人天正眼。有麼有麼。良久曰。我終不敢輕於汝等。汝等皆當作佛。下座。荊公大悅。以師道行奏聞。詔賜真淨禪師。未幾厭繁闠還高安菴于九峯之下。名曰投老。學者自遠而至。六年而復出住歸宗。又二年張天覺由左司謫金陵酒官起帥南昌。過廬山見師。康強盡禮致之以居泐潭。俄退居雲菴。以崇寧元年十月旦日示疾。十五日疾愈。盡出平生玩好道具件件疏之散諸門弟子。十六日中夜沐浴跏趺。眾請說法。師笑曰。今年七十八。四大相離別。風火既離散。臨行休更說。言卒而逝。又七日闍維五色成焰白光上騰。煙之所及皆成舍利。道俗千餘人皆得之。分建塔于泐潭寶蓮峯之下洞山留雲洞之北。 > Chan Master Zhenjing Kewen of Letan in Hongzhou came from the Zheng clan of Wenxiang in Shanfu. The Zheng family was an illustrious lineage that produced many famous ministers and nobles. The Master was remarkably gifted from birth. He lost his father while young and served his stepmother with utmost filial piety, but failed to win her love; she repeatedly harassed and humiliated him. Pitying him, his father sent him to travel and study in the four quarters. Arriving at the Northern Pagoda in Fuzhou, he wept with deep resonance upon hearing the venerable Elder Guang preach the Dharma. Tearing off his scholar's robes, he served him as his master. For this reason the Northern Pagoda gave him the name Kewen. At the age of twenty-five, he was tested on his studies, had his head shaved, and received full ordination. In studying the sūtras and treatises, there was none in which he did not attain the marvelous. Travelling among the lecture platforms in the capitals Jing and Luo, he was once walking in the corridors of the Longmen temple hall and saw a sculpted image of a monk, eyes closed as if in samādhi. Startled, he felt at a loss and said to his companion, "What I carry is like Wu Daozi's paintings of figures: though reaching the peak of subtlety, they are not alive." Thereupon he abandoned \[his scholastic studies\] and said, "I shall travel south to contemplate the Way." In the second year of the Zhiping era, he spent the summer retreat at Dagui. At night, he heard a monk reciting Yunmen's words. A monk had asked, "The Buddha-Dharma is like the moon in the water—is that so or not?" Yunmen had said, "The clear waves leave no path through." Kewen had a sudden awakening. At that time, Chan Master \[Huanglong Hui\]nan was at Huangbo; the Master went to call on him. It coincided that Zhenjue Weisheng was the head monk. One day, Nan brought up the ancient worthy's case—"chanting praises upon the bell tower, planting greens beneath the bed-legs"—and ordered the assembly to give a phrase. Sheng said, "A fierce tiger sits athwart the road." Nan was pleased, and thereupon retired from the monastery, leaving Sheng to preside, while Nan himself resided in Jicui Hermitage. The Master went three times to the hermitage, but their words did not tally. Thereupon he said, "This old man is merely a monk of practice; he does not understand what I say." He then went to see Chan Master Shun of Cuiyan. Shun's understanding was exceedingly high, but his speech was fond of entanglement; the various quarters called him "Old Lady Shun." He asked the Master, "Where did you leave recently?" The Master said, "Huangbo." Shun asked, "Is the old man at the hermitage peaceful and joyful?" The Master said, "He is peaceful and joyful." Shun asked, "Where are you from?" The Master said, "Guanxi." Shun said, "Yet your speech does not sound like a man from Guanxi." The Master said, "In my youth I travelled and studied." Shun asked, "Where did you become a monk?" The Master said, "I had my hair shaved under Upādhyāya Guang of the Northern Pagoda. Guang and Xiu were fellow students under Yu of Shuangquan." Shun smiled and said, "A while ago I studied with Ne of Zuyin under those two great elders, but did not understand their words. Now that I have come to participate in a little bit of Chan and want to see them, they have already passed away." Shun also asked, "How is the new Huangbo doing as abbot?" The Master said, "Very well." Shun said, "He only managed one good turning word and thereupon became abbot of Huangbo, but he has not even dreamed of Chan yet." Through this, the Master had a great awakening to the lineage tenets of Linji, and instantly saw Nan's functional dynamic. He then composed several verses and sent them to Nan. Nan praised them greatly. Consequently, the Master returned to pay homage. Nan asked, "Where have you come from?" He replied, "Cuiyue." Nan said, "It just so happened that this old monk was not in." The Master stepped forward and said, "I wonder where you went?" Nan said, "I went to Tiantai for a communal work session, and to Nanyue for an itinerant journey." The Master said, "If that is so, then this student has also attained ease and freedom." Nan said, "Where did you get those shoes on your feet?" The Master said, "I bought them at Mount Lu for seven hundred coins." Nan said, "When were you ever at ease and free?" The Master pointed and said, "When was I ever not at ease and free?" Nan was astonished by him. At that time, Head Monk Hongying was equally famous with the Master. Ying was a man of Shaowu. Among the assembly, they were called "Ying of Shaowu and Wen of Guanxi." After a long while, he took his leave and went to stay again in the assembly of Chan Master Shun of Cuiyan. Shun said, "Your inborn capacity is extraordinary and your awakening is vast and great. Linji's \[house\] is about to fall; you have the power to uphold it. Take good care of yourself." When Nan took up residence at Huanglong, the Master went there again. Nan said, "Just now I ordered an attendant to roll up the screen and asked him: 'When the screen is rolled up, what is it like?' He said, 'It shines upon all under heaven.' 'When the screen is let down, what is it like?' He said, 'Not a drop of water leaks through.' 'When it is neither rolled up nor let down, what is it like?' The attendant had no words. What do you say?" The Master said, "The Upādhyāya must enter the Nirvāṇa Hall on the attendant's behalf before it will do." Nan shouted sternly, "A Guanxi man truly has no brains!" and turned his gaze to a monk at his side. The Master pointed to that monk and said, "Even this monk has not dreamed of it yet." Nan laughed heartily. From then on, he was acclaimed as extraordinary among the disciples. Even the widely learned and deeply knowledgeable were awed into shrinking back upon seeing him. After Nan entered extinction, the Master travelled to Mount Heng. Returning, he became the head of the assembly at Yangshan. In the fifth year of the Xining era, he arrived at Gao'an. The prefect, Duke Qian Yixian, went to see him, and the Master returned the visit. A mastiff rushed out from behind a screen; as the Master hurried to greet him, he dodged it slightly. Duke Qian teased him, "A Chan practitioner can surely instruct snakes and tigers; do you still fear a dog?" The Master said, "It is easy to subdue a tiger in a rocky cove, but difficult to tame a dragon guarding the household." Duke Qian sighed, "Your renown is not unearned!" He then prevailed upon him to reside at Dongshan, and subsequently he resided at Shousheng. When he first opened the hall at Dongshan, he instructed the assembly, saying: "Hold your questions for now! You only know how to ask about the Buddha and ask about the Dharma, but you do not know where the Buddha-Dharma comes from at all. Tell me, where does it come from?" He then lowered one foot and said: "In former days, Huanglong personally executed this command: of the Buddhas of the ten directions, none dared transgress it; of the successive generations of patriarchs and all the worthies and sages, none dared overstep it. For the immeasurable Dharma gates and all the wondrous meanings, the tongues of the old upādhyāyas of the world from beginning to end have borne this single seal, and none have dared differ from it. Since there is no difference, let that be for now: where is the seal? Do you still see it? If you see it, neither monk nor lay, without bias or faction, it is entrusted to each and every one. If you do not see it, I myself withdraw it." Thereupon he pulled back his foot, gave a shout, and said: "The troops move with the seal; the general marches according to the tally. 'The Buddha's hand, the donkey's foot, native conditions'—the old fellow deserved thirty blows of the stick! Now, is there anyone in this assembly who is not satisfied? If there is, it would not hurt to be extraordinary; if not, the new elder has deceived you all! Therefore, our Greatly Awakened Bhagavat, in former days in Magadha, when the bright star appeared on the eighth day of the twelfth month, suddenly awakened to the Way, and the sentient beings of the great earth all became Buddhas. Today, there is the disciple of Śākya, the śramaṇa Kewen, in the great city of Junyang in the Great Song of the eastern Cīnasthāna, on the thirteenth day of the sixth month, when the blazing sun appears: what has he awakened to?" He drew a stroke with his fly-whisk and said, "'I dare not hold you in contempt, for you shall all become Buddhas.'" He then descended from the seat. Again he instructed the assembly, saying: "Under Dongshan's gate, sometimes we mix with mud and water, and sometimes we stand like a precipitous cliff of a thousand fathoms. You all intend to see Dongshan where he mixes with mud and water, but Dongshan is not where he mixes with mud and water. You intend to see Dongshan where he stands like a cliff of a thousand fathoms, but Dongshan is not where he stands like a cliff of a thousand fathoms. You intend to see Dongshan in all places, but Dongshan is not in all places. You do not need to see Dongshan; the nose-rope is in Dongshan's hand. If you intend to doze off, I give the nose-rope a yank: your eyes just roll about and you still do not recognize me. Nor do I need you to recognize Dongshan; just recognizing yourself will do." He also said: "Under Dongshan's gate, if you want to walk, then walk; if you want to sit, then sit. Defecate in the alms-bowl, spit in the pure water vase; clinging to rules to practice is like an ox pulling a millstone." He further said: "The ascetic's stone is wrapped in moss; the brush-tossing peak is tangled in creeping vines. The Arhat Cloister ordains three postulants a year; at Guizong Temple, after the interview, they drink tea." A monk asked, "What is the Buddha?" The Master chuckled with a great laugh. The monk said, "What is there to sneer at?" The Master said, "I laugh at your producing understanding according to words." The monk said, "By chance I stumbled." The Master then said in a loud voice, "You are not permitted to bow!" The monk then returned to the assembly. The Master laughed again and said, "Producing understanding according to words—truly, truly!" He then said: "Under Dongshan's gate, there are eight hollows and nine bumps, crisscrossed and intertwined, winding and twisting, craggy and rugged, towering and precarious. The water and clouds veil and reflect; mist and mountain haze layer upon layer. Ahead lies a single straight road; of onlookers and wanderers, eighteen or nineteen out of twenty lose the roadhead the moment they lift a foot. Among them, is there anyone who is not lost?" He gave a shout and said, "Tell me, where is the roadhead?" He also said: "The two words 'Buddha-Dharma' need not be spoken; if spoken, horns grow on your head. The ancients only understood how to kill people, not how to bring people to life. Why not say that the two words 'Buddha-Dharma' are fully manifest in each and every thing? Worthies! If you wish to know the Buddha, it is just you yourselves; if you wish to know the Dharma, it is just your daily activities. Is it, or is it not? If it is, that is exceedingly wondrous; if it is not, that too is exceedingly wondrous. Killing or giving life: if one place is blocked, effort is lost in both places, and every path becomes an obstruction." One day, after ascending the hall and finishing questions and answers, he said: "Is there anyone else with a question?" After a long pause, he said, "Playing with riding a horse for thirty years, and then thrown by a donkey!" He then patted his knees and said: "It causes Mount Sumeru to totter, ocean waters to surge with waves, the Thirty-Three Heavens to abdicate their seats all at once, and the eighteen great hells to completely cease their agony! Do you see? If you see it here, Śākyamuni folds his hands, Maitreya knits his brows, and Mañjuśrī and Samantabhadra serve as his attendants. If you do not see it, look at my seven vertical and eight horizontal; just go into the entanglements and take hold of it! Aha, haha! Worthies, tell me: what am I laughing at? Alas! I laugh at the firefly's light and gnat's understanding of Yunmen, Linji, Deshan, and Yantou of old! One said, 'I scold the Buddhas and revile the patriarchs'; one said, 'I have obtained the final word'; one said, 'There is not much to Huangbo's Buddha-Dharma'; one said, 'When the Greatly Awakened Bhagavat was first born, with one hand pointing to heaven and one hand pointing to earth, he said: Above heaven and below heaven, I alone am the honored one.' If I had seen him then, I would have struck him dead with one blow of the stick and fed him to the dogs! A bunch of fellows who snatch at emptiness like this—they all merely made a temporary claim to supremacy where there was no Buddha. If they were summoned here now, I would hold them down and press them all at once; as for the rest of their ilk, letting them off is simply out of the question! Have you not heard? A monk asked Qianfeng, 'The Bhagavats of the ten directions share one road to the gate of nirvāṇa; I wonder where the roadhead is?' Qianfeng picked up his staff, drew a stroke, and said, 'Right here.' Did Qianfeng, acting like that, ever dream of it? If it were this old monk, it would not be so. 'The Bhagavats of the ten directions share one road to the gate of nirvāṇa; I wonder where the roadhead is?' I would strike him with a stick right across the back, and in turn ask him, 'Where is the roadhead?' If he intended to open his mouth, I would give a fiery shout and drive him out! Furthermore, there is the old broken-legged monk of Yunmen, who does not distinguish black from white nor discern correct from heterodox. Picking up a fan, he said, 'Leaping up to the Thirty-Three Heavens, it strikes the nostrils of Śakra Devānām-Indra; striking the carp of the Eastern Sea with one blow, the rain pours down like from a tub.' For fellows who mix with mud and water like this, burying ten or five of them in a dung heap—what fault would there be? Aha, haha! Happy or not happy? Content or not content? Now fortunately facing green mountains and green waters, through the years all matters have ceased at once; letting body and mind be, I am too lazy to restrain them. Assembly, do not doze off!" Again, when concluding the summer retreat, he instructed the assembly: "Is there anyone who asks a question?" He then struck the meditation bench with his fly-whisk and said: "In the creations of Heaven and Earth, there are yin and yang, generating and slaying. In the illumination of the sun and moon, there are brightness and darkness, concealing and revealing. In the flowing of rivers, there are high and low, damming and bursting. In an enlightened ruler's governance, there are lord and minister, ritual and music, reward and punishment. In the abiding of the Buddha-Dharma in the world, there are sudden and gradual, provisional and real, tying and untying. Tying: on the fifteenth day of the fourth month, across the worlds of the ten directions, whether sage or ordinary, whether grass or tree—" He struck once on the left side with his fly-whisk and said, "From here, all are tied at once!" Raising the fly-whisk, he said, "All are on the tip of the fly-whisk! Do you still see it?" Then he gave a shout and said: "Untying: on the fifteenth day of the seventh month, across the Dharma realm, whether grass or tree, whether sage or ordinary—" He struck once on the right side with his fly-whisk and said, "From here, all are untied in one place!" Raising the fly-whisk, he said, "All are on the tip of the fly-whisk! Do you still see it?" Then he gave a shout and said: "Just as before the fifteenth day of the fourth month and after the fifteenth day of the seventh month: tell me, is it untying or tying?" Raising the fly-whisk, he said, "All are on the tip of the fly-whisk! Do you still see it?" Again he gave a shout and said: "Worthies! Among these three shouts, one shout is the precious sword of the Vajra King; one shout is the crouching lion; one shout is the sounding pole and shadowing grass. If someone can discern each one, only then will he see that Great Master Linji's words surpassed ordinary sensibilities. Huangbo was slapped; Dayu was struck with a fist. Though separated by two or three hundred years, you are personally his legitimate son. Thereafter, opening wide the wondrous gate of non-duality, you weigh the patriarchs, destroy the heterodox and reveal the correct, uphold the lineage and establish the teaching, and reorganize the sagging discipline. Unleashing great insight and blazing the great Dharma eye, without stirring from the fundamental limit, you triumph over the demon armies." He then shouted and said, "Furthermore, you must know that there is one shout that is not used as a shout. Arriving here, you must have the vajra eye to suddenly grasp it before defecating! Worthies, tell me, what is grasped?" After a long pause, he gave a shout and descended from the seat. The Master held abbotships for twelve years in all. Wearying of complicated affairs, he resigned his duties and travelled east through the Three Wu regions. When he reached Jinling, Duke Wang of Jing was just then living in retirement at Dinglin. Hearing that the Master had arrived, he came out to welcome him. Meeting him, he was overjoyed and they conversed intensely the whole day. The Duke asked, "The various sūtras all state the time and place at the beginning, yet the Scripture of Perfect Enlightenment alone does not—why is that?" The Master said, "What the Sudden Vehicle expounds directly reveals it to sentient beings. Its daily functioning is present before us, not belonging to past or present. Right now, this old monk and you, minister, both enter the treasury of great radiance, sporting in samādhi, mutually being host and guest; it has nothing to do with time and place." The Duke also asked, "The sūtra says that 'all sentient beings fully realize perfect enlightenment,' but Guifeng substituted 'possess' for 'fully realize,' claiming it was a translator's error. What about that?" The Master said, "If the Scripture of Perfect Enlightenment can be altered, then the Vimalakīrti can also be altered. Does not the Vimalakīrti say, 'Nor does one extinguish the aggregate of feeling to obtain realization'? Indeed, not extinguishing the aggregate of feeling to obtain realization has the same meaning as 'all fully realize perfect enlightenment.' For sentient beings' present active ignorance is itself the Tathāgata's fundamental great wisdom. Guifeng's statement is incorrect." Duke Jing was greatly pleased and praised him for successive days. He donated his mansion to be a precious monastery, inviting the Master to be its founding patriarch. Ascending the seat, the Master said: "Assembly, do you wish to understand today's gathering? It is the pure affinity for the assembly's time of becoming Buddhas! Now we meet with the Grand Prime Minister, Duke of the State of Jing, and the Vice Director of the Left of the Prefecture, who have donated their residence and given up their gardens to make a Buddhist monastery, requesting this mountain monk to expound the ancestral intention. Do you all understand? Pointing directly to the assembly: this very mind sees nature and achieves Buddhahood. Can the assembly have full faith in this? If you can have faith in yourself, you will know that self-nature has originally achieved Buddhahood. Even if some do not yet believe, they shall also become Buddhas. It is only because the confusion has lasted so long that hearing it suddenly spoken of, it is truly difficult to accept with faith. Take, for example, the kalyāṇamitras of the world throughout past and present: all their Chan ways and all their verbal expressions have all flowed forth and been established from the kalyāṇamitras' own Buddha-nature. That which flows forth is the branch; Buddha-nature is the root. In recent times, the Buddha-Dharma has become lamentable: many abandon the root to pursue the branches, turn their backs on the correct and plunge into the heterodox, merely recognizing the words and phrases of the ancients as Chan and the Way—what relevance does that have? Even if Bodhidharma came from the West, there is still no Chan to preach. It only requires the assembly to personally verify, personally awaken, personally achieve Buddhahood, and personally establish all Chan ways. What is more, supernatural transformations are originally complete within sentient beings themselves and do not rely on seeking outside. Nowadays, people mostly seek outside; because fundamentally they have had no awakening of their own, they exclusively work as hired laborers counting others' treasures. All of this is illusory and cannot avoid the cycle of birth and death. Assembly! Today, the two ministers have specially established this great bodhimaṇḍa to perform a great Buddhist work, freeing the sentient beings of the great earth from the suffering of the cycle of birth and death, revealing the original vast and serene wondrous mind, and opening the original supernatural treasury of great radiance. If confused, one long dwells among ordinary mortals; if awakened, one is immediately a sage right now. Assembly! If words are many, one strays further from the Way, drawing the laughter of clear-eyed people of the Way. Is there anyone clear-eyed among the assembly? In these times, the Buddha-Dharma is disordered and mixed; we must distinguish the heterodox from the correct, so that everyone does not fall into heterodox views, but becomes the correct eye for humans and devas. Is there anyone? Is there anyone?" After a long pause, he said: "'In the end, I dare not hold you in contempt, for you shall all become Buddhas.'" He then descended from the seat. Duke Jing was overjoyed and submitted a memorial reporting the Master's practice of the Way. An imperial decree bestowed the title 'Chan Master Zhenjing'. Before long, wearying of the bustle, he returned to Gao'an and built a hermitage below Jiufeng, naming it "Committing to Old Age." Students arrived from afar. After six years, he emerged again to reside at Guizong. Two years later, Zhang Tiangue was transferred from the Left Bureau and demoted to Wine Intendant of Jinling, and then was appointed Military Commissioner of Nanchang. Passing Mount Lu, he met the Master; healthy and robust, Zhang paid him utmost respect and invited him to reside at Letan. Soon after, he retired to reside at Yun'an. On the first day of the tenth month of the first year of the Chongning era, he showed signs of illness. On the fifteenth day, the illness was cured. He brought out all the curios and implements of his life, listing each item and distributing them among his disciples. At midnight on the sixteenth day, he bathed and sat cross-legged. The assembly requested him to preach the Dharma. The Master smiled and said: / "This year I am seventy-eight; / The four elements separate from one another. / Now that wind and fire have dispersed, / At the time of departure, cease further talk!" / Having finished speaking, he passed away. After seven more days, his cremation fire flared with five colors and a white light ascended upward. Wherever the smoke reached, relics were formed; more than a thousand clergy and laity all obtained them. Stūpas were erected separately beneath Baolian Peak at Letan and to the north of Liuyun Cave at Dongshan. > — English (machine translation) (machine translation) - [Previous: 15.6](https://indike.org/pramana/in.bauddha.taisho.2077.15.6) - [Next: 15.8](https://indike.org/pramana/in.bauddha.taisho.2077.15.8) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.2077.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.15.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.15.7](https://indike.org/pramana/in.bauddha.taisho.2077.15.7) · Pramāṇa